1986MGS

•• OFFICERS OF GENERAL SYNOD
President . . . . . . . . . . . . . . • .
1985-1986
. • .. • .. • .. , . . . ...... The Rev. Kenneth N. Leestma

Vice-President . .. . . . • .. . . . . .. . . . . . .. . . . ...... . . . . ... The Rev. James A . Nee,·cl
General Secretary .... .... • .. . ..... . .. • .. . .. . ... . .. . The Rev. Edwin G. !'v'luldcr
GENERAL SYNOD EXECUTIVE COMMITTEE

1985-1986
MII\"ISTERS ELDERS
William J. Bouwer Merrill Badman
William C. Brownson Thomas Dilts
James I. Cook Russell Fong
Donald De Young Clara Lasselle
-· Leonard V. Kalkwarf
Kenneth N. Leestma
Edwin G. Mulder
J. David Muyskens
Raymond Miller
Bruce Neckers
Efrain Negron
Theodore Paarlberg
James A. Neevel Jem!ld Redeker
Jon Norton Robert Vander Ploeg
Nicholas Vander Weide Don Werkhoven
Anthony Vis Clara Woodson

TABLE OF CONT ENTS
I . Format ion of General Synod

Opening of General Synod ........ . ... . .. .. . .. ........ . .............. I
Worship ... . . ... .. .. .. . .. . .. . . .. ... .. . . • . . ... . . . . ... . ......... . .. . 2
Roll of Synod . . . .. .. . .• .. • .. . ...... . .. . . ... . .... . ......... . . . . .. . .. 3
Minutes and Journal .. .. .. . ........... ..... . . . . . . . .... ... . .. . . ... .. 19
Rules of Order . ... . ... .. .... . ......... . . .. . ... .................... 19
Tellers ....... . ... . . . .. ................. .... . ..................... 19
Agenda and Schedule ........................ . ................... . . 19
Advisory Committees ....... ....... . . . . .. . ... ... . . ... . . ........ .... 21
II . Agenda of General Synod

Disposition of Communications ........ . ... . . . . . . . ................ . . . 26
Presentation and Referral o f New Business . . . .... . .................... 26
Report of the President. .................. . . . .. .. . . .. . ............. . 27
Report of the Executive Committee . ... . .. . ... . .. . .. . .. . .. . .... . .... . . 34
Report of the Board of Direction . . ...... ..... . .. . . . • .. • .. . . . .... . . . . . 55
Reports on Christian Action ...... . ...... .. . .. . . .. . • . . • .. • . . ...... ... 58
Reports on Christian Education and Discipleship .. . .. . . .. . .. . .... . .... . 108
Reports on Christian Heritage and Communications ... . .. . ............ . 130
Reports on Christian Unity ............ . .. .... . . ..... ... .... ... ..... 151
Reports on Christian Worship .. , ........ . .. . . .. .. . ................. 168
Reports on Church Order ................. ....... ............. ..... 185
Reports on Church Vocations ......... ...... .. ..................... . 220
Reports on Evangelization and Church Growth . . ...................... 240
Reports on Financial Support ............ . . .. . .. . .................. . 265
Reports on Theology ................ . ... . .. . .. ... .................. 281
Reports on World Mission ................. . . .... ........ .. .. . ..... 330
Report of the Commission on Nominations ...... . .. . .......... . ... . . . 342 _.a
Report of the Committee of Reference ...... .. .. . ... . ....... . ..... . . . 346 'W
Election of Officers . . . ......... . ..... . . . .... .. . .............. .. .. . 350
Ill . C lose of General Synod

Close and Adjournment .............. . .. .. . . .. . ................... 350
IV . Directory a nd Ta bles-Appendix I
Calendar of Special Days
Incorporation of the General Synod and Board of Direction
Re.cent Officers of General Synod
Denominational Staff
General Synod Executive Committee
Commissions
Ecumenical Delegations
Agencies
Seminaries
Statistical Tables
Church Addresses
Ministers' Addresses
Laypersons· Addresses
Missionaries' Addresses
Changes in Church Directory (Supplement A)
Spec ialized Ministries (Supplement B)
RCA Seminary Graduates, 1986 (Supplement C)
Ministers of Other Denominations Serving the RCA (Supplement D)
Interdenominational Changes in the Ministry (Supplement E)
Directors of Christian Education (Supplement F)
New Field Ministries (Supplement G)
Financial Reports
ii
INDEX TO VOLUME LXVI
* = See Directory (Appendix I)
(Ov) =Overtures Received re:
Adjournment .. . . .. .... . ...... .. . . .. .. . . .• . . . . . . .. . . . . . . . . . . . . . . • . .•.. . 350

Advisory Committees. Membership of ... . . . .. . • .. . . . . . • . . • . . . . . ...... . . . . .. :! I
African National Congress .. .. . . .. . . .. . ... . . . . ... . .. . .. . . . .... . ...... .... :!0
Agencies of General Synod. Members of. . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . *
American Bible Society .. . :' ... . .. .... ... ... ... . . . . . . . . . . . . . . .. . . . .. . ... :!56
American Indian Council
Appropriation for .... .. . . . . . .. . . .. . . . .. .. . .. . . ... . . .... .. ..... .. . .. ... 50
Members of . .... . .. .· . .. . . : . .. .. .. .. ..... . . .. . .. . . . . . . . . . . . . . ... .... . . *
Report of . . . . . . . . .. . . . . .. . . . . . . . .. . . .. . .. . .. . . . . .... . . . . . . . . .. . . . .. . 87
American Indian Treaties. Possible Breaking of .... . . . .. . . .. . . . . . .. .. . ... . . . . 88
ABM Treaty .. . .. . . . ... . .... . . ._. . .... . . .. . ..... . . .. . . . .. . .. . . . ... ... .. 107
Appeal/Complaint Against General Synod (IIIiana) (Ov) . .. . .. ... . . . • .. . . . . . . . :! 15
Appointments. Ad Interim ... . . . .. . . . . . . . . . ..... . .. . . . .. ... . ... . .. . . . .. . .. 36
Archiva.l Program. Funding of. ...... .. .... . .. . . . . . . . . . . .... . . . . . . . . . .. .. 146
Asian-American Ministries. Council for Pacific and
Appropriation for .. . .. .. . . . . . . . . . .. .. . . . . . . ... . . . . .. . . . . . .. . . . .. . . . . . 50
Members of. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... ... .. .. . . .... . . .. . . . . *
Report of. . . ..... . . . . .. .. .. .... .. .. . .. . . .. . . . . ... . . • . . .. . . .. .... . ... 78
Askings for Mission Programs . ..... .. . . ...... . . . . . .. . .. . . .. . .. . . . .. ..... 266
Assessment. Classical : Rate of ( 1987) . . . . . . . • .......... . . . . . ... . . ... .. ... .. 49
Audit Reports ........ .. .... . .. ...... . ... .. .. . . . .... ... . . .. . ... ... . .. .. . . *
Augsburg Confession ..... .. .... . • .. . .... . ..... .. . .. . . . ..... .. . .. . . . . . . . 298
"Baptized Non-communicants and the Lo rd's Supper.·· Restudy of .. . . . . . . . .. . 322

Belhar Confession, Study of . . . . . . ... . . .. .. . .. . . . . .. .. .. . .. . . . .. .. . .. . .. . 300
Bentzen, Resolution for Wilma . . . ...... . .. . .. . . . ... . . .. . . ... . . .. . .. .. . ... 233
Black Council
Appropriation for .. . ... . . . . . . .. . .. . ..... . ... . ... .. .. .. .. . ... . .. . . . . .. 50
Members of . . .. .. .. .. . . ..... .. . .. . ... . .. . ...... . ..... . . . ... . .. . . .. . . . *
Report of ....... . .. . .. .. .. ....... .. .. . . .. .. . . .. .. ... . .. . .... . ...... . 77
Board of Direction (See Direction)
Board of Direction President, Election of .. . .. .. . ... . . . . ... . . ... . .. . .... .. .. 52
Board of Pensions (See Pensions)
Board of Theological Education (See Theological Education)
Book of Church Order (See Church Order, Book of)
Budgets:
General Synod Mission (Asking) . . ... .. . . . .... .... . . . . . . .. . ....... . .. .. 261
General Synod Operational (Assessment) . . .... . . . . . . . . . . . .. . . .. .. . . . ..... 48
Buddhist Peoples, Relation of Church to ..... . . . . . .. . . . ..... . ... . .. . .. . . . .. . 85
c
Calendar of Special Days .. . .. . .... . ....... ... . . . . . . . .... .. . . .... . .... . .. . *
Central America ... . .... ... ............. . ....... . . ... . ... . .. . 72, 90, 91 , 106
Central College:
Mission Asking . . ... . . . .. . ... . . .. . . . . . .. .. . .. . .. . . ....... ... . . . . ... . 267
Report of . . .. . ..... .. ...... .. .. . ..... . ... . .. ... ... . . .... . .. . . .. .... 108
Synodical Members of Trustees . . . .... . . . ... .. . . .. .. . .... . . .. . . .. . ... . . . *
Chaplain Ministry ... . .. .. ... . . . . . . . . . ... ... .. . .. ... . . . .. . . . .... .. . . . . .. 234
iii
Christian Action
Members of Advisory Committee on ...... .. . .. . .. . .. . .. . . . .. ... . .. .. ... 21
Reports on ...... . . ... .... . . . ... ..... . . . .. . .. .. . . . .... ....... . . . .. . .. 58
Christian Action. Commission on:
Appropriation for .......... . ......... . . . ... . . . . .. . .. . ...... . . . .. . ... . 50
Members of . . .. . .. . . . .. .. . . .. .. .. . ... . . . . . . .. . ... .. . .. .. .... . ... . .. . . *
Report of:
Genetic Engineering . .. . .. . .. .. . . .. . ...... . . . .. . ... . .. . . . . .. . . . . .. . 58
Human Rights and Investment Issues . .... . .. • ... . .. . ... . . . . . .. . . ..... 70
Manufacturing Practices .. . ... . .. . .. . ...... . ..... . . . . . . . . . . . . . ..... . 71
Signaling Unity ...... . .. .. ..... . .. . .. . . .. . .. . .. . ............ . ..... 72
The Homeless Among Us . . .. . ... . ..... . ... . .. . .. . .. . ... . .. . . . . . . .. . 73
The Role of the Family Farm . .. . . .. . .. . .. . • .. . . . . . ..... ... .. . ..... . 70
Christian Discipleship
Report of Division of. .. .. . . . ... .. . . . .. . .. . .. . . . . .. . .. . ... . . 101 , 118, 244
Support for Division of. .... . ...... . ...... . .. . .. . .. . . . . .. ..... . . . ... . 119
Christian Education. Reformed . . .. . ... . ......... . . . . .. . . . . .. . . . .. .. . . . .. 121
Christian Education and Discipleship
Members of Advisory Committee on . . . . ... . . .. .. . . .. . .. . . ... . . ... . ... .. 21
Reports on .. . . .. .. . ... . . . . .. . .. . . .. ..... . ..•.. .. . . .. . .. .... ..... . . . 108
Christian Heritage and Communications
Members of Advisory Committee on . . ... • .. . . . • .. .. . . . . . . .. . . . . . ..... . . 22
Reports on .. . . .. . ........ .. . .... ........... . . . .. . ... . . . ... . .... . . .. . 130
Christian Reformed Church . . . . .. .. . . . . . ..... . .. . ... .. .. .... ..... ..... ... 153
Christian Reformed Church, Reunion with (Queens) (Ov) ..... . ...... . .. . .... 166
Christian Reformed Church Liturgies in the RCA. Use of (Queens) (Ov) ...... .. 183
Christian Unity
Associates . . . ..... . .. . .. .. .. . . . ... . .. .. . . .. .. . .. . .... . . . .... ..... .. 156
Members of Advisory Committee on ........ . .. . . .... . . . . .. . .... .. . ... . . 22
National Worksh()p on . . ... . .. .. . ...... . .. . .. . .. . .. . . . . . ... .. ... . .. . . 156
Reports on . . .. . . .. . . . ..... .. .. . ...... . ..... . .. . .. . .. . . . . .... . . . ... . 151
Christian Unity , Commission on
Appropriation for .......... . ....... . . . . .. . . . . ... .. . .. . . . .. . . ......... 50
Members of ... . . ... . . . .. .. . ......... .. . . . ........ . . . . . . . ... .... . ... .. *
Report of:
Christian Reformed Church .. . .. . ...... . . .. . .. . . . . . . . . . . .. . ... . .. .. 153
Commission on Theology Membership ... .. . . . . . . . . . .. . .. . . ..... . .. .. 213
Consultation on Church Union . ..... . . ...... . .. . . .... . . .. ... . . ... ... 151
Ecumenical Consultation ...... . . ... . .. . .... • .. . .... . . .... . .. ..... .. 156
National Association of Evangelicals . . .. .. . .... . ..... .. ........ .. . . .. 153
National Council of Churches . . . . . . ..... . .. . .. . . .... . ...... . ...... . 160
National Workshop on Christian Unity . ..... . . . ....... . .. . . . . . .. . . . .. 156
Plan for Interpretation . ... . .... .. . . . . ... .. . .. .... . .. . . . .... . . . . . . .. 156
Presbyterian Church in Taiwan . . ....... . . . .... . .. . . . . . ... . ... .. . . . . 155
World Alliance of Reformed Churches . .... . .... .. .. .. . . .. . . . ... .. . .. 162·
World Council of Churches ..... .. . ..... . .. . ..... . .. . .. . .... . . . 151 , 157
Christian Worship
Members of Advisory Committee on . . .. . ... . .. • .. . ...... . . . . . . ......... 23
Reports on .. ... .. . . . .. . ....... . ... . . . . .. .. .. ... .. .. . . .. . . . . . . . .. ... 168
Church Addresses . ..... ...... .. .... .. .. . .. ... . . .. . .. . .. .. . . .. . . . . .. . . ... *
Church Growth, Plan for .. ...... .. . . ........ . . .. .. .. ... .. . . .. . . . . . . 246, 264
Church Herald
Editorial Council of
Appropriation for . .. .... .. .. . ... . ... .... .... . . ... ... .... . . .. .. . .. . . 50
Members of. . .... . .. . ..... . ........ . ...... . ..... .. . . . . .. . . . . . .. . . . *
Report of .. .. .... . . . ..... . . .. . .. . . .. . ..... . . ... . . .... . .... . . . .. . 138
Financial Statement ... . .... .. .. . . . . .. .... .. .. ... .... . ... . ... . . . ....... . *
iv
Church Order, Book of
Amendments to the Bylaws and Rules of Order-Adopted ...... . .. . .. .. .... .. 40
Amendments to the Bylaws and Rules of Order-Proposed ... .. . . . ....... 41. 214
Amendments to the Government-Adopted. . . . . . . . . . . . . . . . . . . . . ......... 39
Amendments to the Government-Proposed . .. . . ..... . ... . . ..... . 185. 210. 237
Church Order
Editorial Report ...... .. .... ..... . ......... ... . ..... . ... . . . .. . .. . .. . 219
Members of Advisory Committee on ...... . .. .. .. . .. . . . . .. . . . . .. . .. . .. . . 23
Reports on ........ . ................ . .. . . .. . . . . .. . .. . .. . .. . .. . . . . ... I 85
Church Order, Commission on
Appropriation for ........... .... .... . . . . ... . . . . .. . .. . .. . .. . .......... 50
Members of . ... .. . . ..... . .. .. ........ . .. . .. .................... . .. . .. *
Report of:
Class is Membership of Persons Serving in Specialized Ministries ... ... .. . 186
Clergy Professional Development . ...... . ........................... 185
Implication of Full Participation in COCU .... . ..... .. . ...... . .. ... .. . 185
Reception of Ministers from Other Denominations . ........ ... .. ....... 186
Church Planning and Development, Report of Division of. ... . .... . . . ........ 241
Church Union, Consultation on ... ...... ...... ...... .. . .. ... . . . .. . ... 151. 185
Church Vocations
Members of Advisory Committee on . . ........ . .. . .. . . ... • . .. . ... • ...... 24
Reports on . ............ ... . ....... . . . . • .. . .. . . . .. . .. . .. . . . .. . .. ... 220
Classical Assessments (See Assessments)
Clergy, Professional Development of . .. .. .. ............ . .... . ............. 185
Colleges, Reports of (See Central, Hope, Northwestern)
Colleges, Support of. .......... ... ... . .. . ......... ... ......... ... . ..... 115
Commission Membership ..... .. .. . . ..... . .. . ...... ... ... .. .... ... . ... . ... *
Commissions of General Synod ........... . ....... .. ... ..... . . ............. *
Committees, Membership of Advisory ...................... . ..... . .. ....... 21
Communication, Report of Office of Promotion, Development and ........ 140, 278
Communications Received by General Synod ........ ... ........... . . ... ..... 26
Complaint/Appeal Against General Synod (IIIiana) (Ov) .. . .. . ....... . .. ... .. . 215
Congregations Transferring into the RCA ... .... .. . ..... .. ........ . . . . . . .... 85
Consistorial Report Form ................. . .. . ... . ..... . .. . . . .. . .. . ...... 37
Consistory, Process for Superceding a (Schenectady) (Ov) .... .. .. . .. . .. . . .... 215
Constitution (see Church Order, Book oft
Constitutional Inquiry ..... .. .................................. • . ....... 299
Constitutional Inquiry ''a,'' Clarification of (Montgomery) (Ov) ...... . ........ 216
Consultation on Church Union .... ...... ............... .. . ...... . .... 151, 185
Corresponding Delegates at General Synod .................. . .. . . ......... .. 16
Cuba ........ ....... .... ..... ..... ........ . .. ... ............. . . . ...... 72
Database, RCA Name and Address ........ ... . . . . . ........ .. . . . . .. . ... . .. 148
Deacon, Office of. .. .... ... ... . ............ . ............. . .. . .. . ...... 201
Debt Reporting .................... . .. . . . . .. . ....... . ..... . .. . .. . ....... 37
Delegations from the Classes, List of. . ..... . .. • . ..... . .. .. . . • . ... . . .. . ..... 3
Denominational Identity .. .. ................................ ...... ....... 145
Denominational Priority, Implementation of. ............................... .40
Development, Report of Office of Promotion, Communication, and ....... 140, 278
Direction, Board of the Corporation .
Members of ..... . .... .. .. . ...... ... ............. . .. . .. . .. . .. .. . ...... *
President Elected ............. . .. . . . . . . .. . . . . . . . . . . .. . .. . ... . . . ... . ... 52
Report of:
Assessments ............................. . ... .. .. . .... . . .. . . . . . . . . 56
Income Distributed .... . ..... . ..... . ..... . .......... .. ............. 56
IRS Tax Exemption .. . .. . . .. . . ..... .... . .. . ... . . . . .......... . .. . ... 57
Invested Funds .. ........ . ...... . ...... . .. . ... . . . . .. . ... ... ... .. . . . 55
Stock Portfolio Divestitures . . . ... . ...... . .. • .. . .. . .. . ..... . ......... 56
Directory and Tables ............ . .. ..... .... . . . • .. . .. . ..... . .. . . ..... . ... *
Dispensations . ....................... .... . ..... . ... . ..... ... .......... 228
Divestiture .. . .. . ... . ......... . ..... .. ...... ... . .. . ... .. . . ...... • ....... 56
Dutch Reformed Mission Church. Confession of . .. . . .. . .... .. .... .. . . .. . ... 300
Ecclesiastical Office and Ministry. Study of .. .. . . .. • .. . .. . .. . . .... . . .. .. .. . 20 I

Ecumenical Consultation . .. . ...... .. ... . .... . • .. • .. . .. . .. . .............. 156
Ecumenical Delegates ............ . ... .. .. . .. . . . . .. . .. ...... ... . .. • . . . . . . 17
Editorial Report . .. . .... ... .. .. . . .. .. ...... . . .. • ... . . . .. . .. ............ 2 19
Education
Development of Reformed . .... .. . ... . ...... .. . ... . .. . .. . .. . . . .... . ... 121
Theological (See Seminaries. New Brunswick. Western)
(See also Christian Education. Colleges. Theological Education)
Election of Officers . . .... . ... . .... ..... .. .. . .. . ...... . .. . . .. .. . .... . . . . 350
Employment, Full ....... . ............. . ............. . .. . . . ... . .. . . . .... 77
English as Official Language Movement ... . ... .. . . .. . ... • .. . ....... ........ 84
Evangelicals, National Association of. .... . ... . .. ...... ......... ... . ... . . . 153
Evangelism and Growth, Plan for .. . .. ... . .. . . . . . . . ... . .. . . . ..... .. . . 246. 264
Evangelism Courses at RCA Seminaries ... . . . . . .............. ............. 245
Evangelism Sunday ............ . . .... .. • .. . . . . .. .. . .... .. ... ... . ....... 245
Evangelization and Church Growth
Members of Advisory Committee on .. . . . .... . ... .. . . .. . ....... . ..... ... 24
Reports on .... ........ . ..... ............. .. .. . .. . ........ .... ... . .. 240
Executive Committee, General Synod (see General Synod Executive Committee)
Extension Foundation, Inc:
Members of. ........... . .. . . .. . .. . ...... . . .. • . ... ......... . .. .. . ... . . *
Report of ....... • ..... . .. ............ . ... • . . ... . .. . . . . ......... . .. . 240
Farm Crisis .. . . . ........ ... . .... ........ . ..................... 70, 323, 346
Families Who Have Moved, Forwarding of Names of (PS Albany) (Ov) ........ 218
Federal (US) Deficit, Reduction of (PS New York) (Ov) ...... . ... ... .. ...... 105
Festival, General Synod .. .. ...... ........ .. .. . .... ............... . .. 19, 261
Finance, Report of Office of ... ............. . . ........... ....... . ........ 272
Financial Statements .................. . ..... . ...... . ..... . . . .. . .......... . *
Financial Support
Members of Advisory Committee on ....... . .. . .. . ..... . .. . .. • .......... 25
Reports on .... .... ........ .. ........... • .. • .. . .. . .. . .. . ............ 265
Fitness for Ministry
Certificates of .............. . .. .. ............... . ............ . .. . 42, 227
Lead Time for Certificates of (Montgomery) (Ov) ..... ... . ...... .. ....... 237
Recipients (1986) of ............. . ... . .. ... . .... . ... ..... .. .... . ...... . *
Fourth Office .. .. .................... . .. . ....... . .. ..... ....... ....... 230
General Program Council

Members of . . .. .... .. . ............... . . . . .. . .. . . .. .. . .. .. .. .. . . .... .. *
Mission Asking .... . ........ .. .... .... ... • .. . . . . . .... • . ..... ... . .... 267
Report of:
American Bible Society ... . .. . .. . .......... ..... . .. . ....... . . . .. .. . 256
Christian Discipleship . ...... . .. .. .... . ... . .. ... . . .. . . • ... 10 I. 118, 244
Church Planning and Development .. . . .. . . . . . ..... . .. •. .... ... . ... . . 241
Lord's Day Alliance .. .. . . . ... . ... . . . ...... . .. .. . .. . .... . ... . . .. .. 258
Promotion, Communication, and Development . . . . . • . .. .... .. . .. . . 140. 278
World Home Bible League .. . . . . ... .... . . . .. . ... . ..... .. .. . . . .. .... 258
World Mission .. .. .. .. .. . . ...... . ... . .. . .. . . ... . .. . ... . . . . . .. . .. . 330
General Synod
Appropriations for . . . .. .. . .. . . . . . . . .. ... . . . .. . . . . ... . . .. .. . . ..... . ... 49
Budgets:
Operational-Assessments . .. ... . .. . . ... . .. . .. .. .. . ... . .. . .. . .. .. ... . . 48
Mission-Askings .. ..... . ... . .. . .. . ... . ............... ... . . .. . .... 261
Executive Committee (see General Synod Executive Committee)
Meeting Dates and Sites ... . .. . . .. ..... .. . .. ...... . .. .... . .. .. . . ... . ... 38
Roll of ... . ...................... . ..... . . ... . .. . . . . .. . . ..... . . . . . .... 3
General Synod Executive Committee
Appropriation for. . . . . .. . .. ..... . .. . .. . ......... . .... . . . 50
Members of . . .. .. . ... .. . .. ... . .. . . . ... . .... . ... . ... . ... . . . . .. . . . ..... *
Report of:
Acceptance of Petitions for Certificates of Fitness for Ministry ... . . . ... . . .42
Ad Interim Appointments ..... . ..... . .. .. ... . . .. .. .. . ....... . . .. . . .. 36
Amendments to the Book of Church Order . .. .. . . .. .. .. . ............... 39
Annual Report of Words of Hope to General Synod . .. . . . .. .. . . . .... . .. 261
Askings for General Synod Mission Programs .. ... . .. .. . ... . .. . . ... . .. 266
Bylaws of Reformed Church Women . . . .... .. . ...... .. .. . . .. . . . ... .. .42
Committee to Study Ecclesiastical Office and Ministry .. . ... . . . . .. . .. . .. 20 I
Communion Offering .. . . .. .. . ... . .... . .... . ...... . ...... . .. . ... ... 38
Consistorial Report Forms . .. . ... .. . . .. .. .. .. ..... . . ... . . ........ . . . 37
Corresponding Delegate Status for TEA Students .. . .. . . . .. . . .... .. . . ... 41
Dates and Sites . .. ...... . .. ... ... .. . . . . . .. . . .. ... . ... . . . . . ........ 38
Debt Reporting ..... .. .... . .. .. ..... . . . . . . . .. .. .. . ... . . .. .. ...... . 37
Denominational Identity .. . . . . . .. . . ..... . . . . • .. . ... . ....... . ... . ... 145
Election of Board of Direction President .. . .... . ..... . ..... •... .. . . ... 52
Funding the Archival Program . .... . ...... . .. . ... . .. . .. . . .. ... ... .. . 146
General Synod Mission Budget. ..... .... .. . .. .. . . . .. . . . . ........... 261
General Synod Operational Budget . . .. . ....... . .. . .. . . ... ........ .... 48
Implementation of Denominational Priority . . . ........ . . .. .. .. .. .... . .. 40
Liaison Committee .............. . ... . .... .. . ..... . . . . ... .. . ... . ... 51
Martha Antoinette Quick Fund ... .. . . . . . . . . . . . . . .. . .. . . ... . .. . .... . . 268
Office of Finance . .. .. . . ...... . . ..... . . .. . .... ... .. . . ... . ... . ... . . 272
Office of Human Resources . .. .. . ... . . . . . .. ... . . . . ... . ... . ... . ... . . 233
Particular Synod Minutes .......... . .. . ... . ... . .. .. .. . ... . .. . .. . . . . . 36
Perspectives .. . . .......... . . ... ... . . .. . .. .. . .. . . .. . .. . • . . . .. . . . .. 147
Policy on General Synod Reserves . .... ... .. . .. .. . . ... .. ... . ...... . .. 41
Receipt of Ministers from Other Denominations .. .. . . .. . ..... . . . . . . . .. 210
Referral of Business . . ..... . . .. . .. .... . . . .. ... .... . . .. . . .. . . ... . . . . 38
RCA Name and Address Database . .. .. . .. . ... . . . . . . ...... . . .. . . . . . . 148
RCA Statistical Report for 1985 .. .. .... .. ........................ ... 53
Resignation of Professor of Theology . .. . .. . ........ . . .. .. ... .. . ... . .. 38
Review of Relationships and Responsibilities of Minority Councils and
Denominational Policy Bodies .... . ..... . .. . ......... . ....... . .. ... 54
Special Appeals .. .. . .. .. . .. . .... . . . . . . . . . . .. .. . . . . . . . . .. . ....... . 269
Staff Consulting Group .... . . . .. . . . .. . . . . . ... . ........ . ....... . .. . .. 52
Synod Festival ... . . .. .. . .. . .. . . . . . . . .. . .. . . .. .. . . ... . . . .. ..... 19, 261
General Synod Festival ............... . ............... . . .. . .. • .. . . ... 19, 261
Genetic Engineering . .. .... . .. . .. . .. . . . .. .. .. ... ·. ... . . . ..... . .. . ... ...... 58
H
Hate Crimes Statistics Act. Endorsement of .. ....... . .. .. .... . .. . ... . .. . .. . . 84

.. Hearing the Word .......................... . ............ . ... . . . .. . .. . . 169
Heidelberg Catechism, Relationship to Ecumenical Lectionary ........ .. . ...... 168
Hispanic Council
Appropriations for . . . . . . . . . . . .... ..•.. ... .... .. .... ... . . 50
Members of. . .. ...... . .. .... .. .. • .. . ......... . ..... . ..... . .......... . "'
Repon of ... .. ........ .. .... .... ... • ......... . ... .. .. . .. ..... • . ... .. 89
Historical Series . .. . ... . .. . ... .. . .. . ... .. . . . .. . ..... . .. .... . .. . .. . .. • .. 130
Historical Services. Office of. ..... .. ... .... . ..... . ................... . .. 131
History. Commission on
Appropriation for .. .. . . .. . . ........ . ... . ..... . .. . ... . .............. . . 50
Members of . ..... .... .. . . .. .... .. . ............. .. . .. . .. . .. . ... . . .. . .. "'
Repon of. . . ........ . ... . .. ... . . . . . .. .. . . .. . . .. .. .... .. ..... . . . . . .. 130
Homeless Among Us, The. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .... 73
Hope College
Mission Asking ... ... .. .. . .. . .. . . ............ . .......... . .. .. . .... . . 267
Repon of. . ..... . ........ . ... . .. . . ........ • ....... .. ... . . ..... Ill
Synodical Members of Trustees ... . .. .. . ... ... ............... . . . ........ *
Human Resources. Repon of Office of. ... . . .. . ....... . . . .. . .. . .... . . . .... 233
Human Rights and Investment Issues ....... . ... . ..... . .. . .. . . . ..... . ....... 70
Hymn book Promotion Committee . . .. . .. . .. . . .. . .. .. . . ...... . . ..... .. .. . . . 182
Immigrants, Ministry with ... .. . . . .. . .. . .................. ........ . .. 90. 264

Indian (American) Council (see American Indian Council)
Insurance Coverage for Ministers in Graduate Study (New Brunswick) (Ov) .... . 235
Interim Pastors, Definition of. .... ... . . . .. .... . .................... ...... 217
Invitation to Action .......................... • . .... .. . . . .... . ...... 154, 298
Islam, Relationship Between Christianity and ..... ... ..... ............ . . . ... 281
Judicial Business Commission

Appropriation for . . .. .... .. . ........ . ............. .. .. . . . ............ 50
Members of ..... . . . .. .. . .. .. . ..... . ........ . .. . ... .. ... .. . . . . .... . ... *
Kooy , Resolution for Vernon . .. . .. . ............................ . . .. .. . .. 221
L
Laypersons' Addresses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .*
Leadership T raining Programs ..... . .. . .. . .. . . ........ . .... . .. . .. . ....... 128
Liaison Committee . ... . ........ . .. . .. .. .. ................ . ......... . .... 51
Liberation Theology ..................................... . • . . . ... ... . . . . 30 I
Licensed Candidates from Other Denominations, Receipt of . .... . . . .. .... . .. .. 210
Lima Eucharistic Liturgy . ..... . .. . .. .. . .. ............. . . .. . ...... . ...... 168
Liturgy (see Worship)
Lord's Day Alliance . .. . ...... .......... ... . . .. .. . ......... ...... ... . .. 258
Lord's Supper, Baptized Noncommunicants at the .. . . ... ....... • ...... . .... . 322
Lutheran-Reformed Dialogue ................... . . .. .. ... . ............... 154
Lutheran Symbols of Faith .. . ...... • . .. ....... . . . .. ........ ... .... . ..... 298
M
Manufacturing Practices . . ... ·.... .. . . .. .... ... . . . . .. .. .. . . . ...... . .. . .. . . 71

Marcus. Resolution for Beth . . .. . ........ . .. .. . . .. .. .. .. . . ... .. . ... .. . . .. 118
Marriage. Certain Requests for ... . ...... . ... . . .. . .. . . . . . . .. . .. .. . . .. . . . . 321
Martha Antoinene Quick Fund. . . . .. .. ... . . .. .. . . .. . . . . .. .. . . .. . .. . . 268
Meetings
Next General Synod. . . . .. . . . .. .... . .. . .. .. .. . ... .. ...... 350
Schedule of (Classical. Particular Synod. General Synod) .. ... . .... . .... ..... *
Ministers Addresses ... . .. . .. . .. . . . ...... . .. . . ... . .. . . .. . .. . .. . .. . .... .. .. *
Ministers from Other Denominations
Orientation of ........ ..... .. ... . . . ...... .... . .. . • .. . . . .. . ... .. . . . ... 85
Receipt of. . .. . .. . .. . ............. . .. . . .. . .. . .. . ........ . ...... 186. 210
Ministry
Certificates of Fitness for. . .. . .. . ..... .. . . ........ . .. . ... . .. 42. 227
Study of Ecclesiastical Office and . . . . ... . .. . .. . .. . .. . ......... . ... . .... 201
Minority Councils (see American Indian Council. Black Council. Council for Pacitic
and Asian-American Ministries. Hispanic Council)
Minority Councils. Review of ... . ........ . .............. . ... . ...... . .. . .. 54
Minutes of General Synod . ..... .... . .............. . .. . .. . ........ . . . . .... 19
Mission Agencies. Associate .. ...... .. . . .. . .. . .. . .. . .. . . .. . .. . . .. . .. . . . .. 339
Mission (see World Mission)
Missionaries· Addresses . . ............ . .. . .. . . . . . ............... . . . . .. .. . . *
Missionaries at Synod ... . .. .. . . .. . ...... . . . . . . . .. . .. . . . . . ... . .. . .. . .. . .. 18
Missionary Personnel. . .. . .. . .... . .. . . ... . ..... . ......... . ..... .... . .. .. 339
Missionary Retreats ... . . .... . .. . .. . . . ... . . . .. .. ...... . ... ...... . . . . . . . . 341
Muslim Community in Christian Theological Perspective ...... . . . ... .. . . . .. .. 281
National Association of Evangelicals . ... . .. . .. . .. .. . ... . . . . .. . . . . . .. . . . ... 153

National Council of Churches of Christ in the U.S.A.
Appropriation for . . .. . . . .. .. . .. . .. . .. . .. .. . ... . . .. . .. ... . . . . . .. . ..... 51
RCA Members of Governing Board . ... .. . .. . .. . ..... . ... . .. . ...... . ..... *
Report of. .. . ..... . .. . .. .. . . .. . . . . ..... . ... .. .... .. . .. .. . .. . . . . . . . . 160
Termination of RCA Membership in (Wisconsin) (Ov) .. . .... . . . .. . ... . . . . 164
Native American Theological Association. Membership in .. . ..... ... . .. ... .. . 229
Necrology .. . .. . .... ........... . ...... . ........ . ... .. .. . . .. .. .... . . . .. 132
New Brunswick Theological Seminary (see also Theological Education. Board of)
Graduates. List of ..... . ........ . ....... .......... . ....... . ... . .. .. . . . . *
Financial Statement ... . . .. . ..... . ...... . .. . .. . . . .. . . . .. . . . • ... . . . . . . ... *
Mission Asking .. .. . ........... . . . ... .. . . . . . ... . ............ . . .. . . . . 267
Professors. Lectors. and Administrators. List of. . . . . . . . . . . . . . . • . . . . . . *
New Business . . . . . . . . . . . . . ... . .. .. . ............. . ...... • . ...... .. . . 26
Nicaragua .. .. . .. . . .. .. . . .. .. . . . .... ... ... . . .. ... ... . .. . . . ... . . . 72. 90. 91
Nominations. Commission on
Appropriation for ... .. . .. . ........ . . . . .. . .. ... . . . . .... .. .. .. . .. . .. .. . 50
Members of ..... . . . .. .. . . ..... . .. . .. . .. . .. . ..... . . .. . .. .• . .. .. . ..... . *
Report of ...... . . ..... . . ...... • . . . . . . . . . . . . .. . ... . .. . ... . .. .. ..... . 342
Northwestern College
Mission Asking .. .. .. ... . ....... . .. .. • . .. .. . ... . . . ... ..... .. . .. ..... 267
Report of ...... . .. .. . .. ... . . .. . .. . .. • .. . . . . . . .. ... ......... . .... . .. 113
Synodical Members of Trustees .. . . . .. . . . . . .. • . . . ... . ... . .. . . . ... . . . . . . . *
Nuclear Arms, Bilateral Reduction in ... . .. • ... . . .... . .. .. . . .. . ... . .. . ... . 107
0
Obituaries ... . . .. ..... . .. . . . .. . . .. . . ........ . • .. ... .. . . . .. .. . . .. . . .. . . 132

Officers of General Synod
Election of .. ..... . ... . ... . . . . .. .. . . . .. . . . . . .. ... . ... . . . . . . . . .. . . . . . 350
List of ... . .. .. .. . ..... . .. . . .. . . ..... . . . . . . . . ... . .. . .. . ... . .... .. .... *
Osterhaven, Resolution for Eugene ... . . . . .. .. .. . . . . ... . . . . ..... . ... ... ... 225
Overtures:
Administration of the Sacraments (Palisades) . .... .. . .. ... . . ... . . .... . . . .. 217
Amendment of BCO Process for Superceding a Consistory (Schenectady) . . ... 215
Clarification of Constitutional Inquiry "a" (Montgomery) .. .... ... . . ... . .. 216
Creation of Area Secretary Position for Urban Ministries (Newark. PS Mid-
Atlantics) . . ... . .. . .... . . . ... . ... . . .. ....... .. . . . . . .. .... . . . . .. . . 262
Definition of Interim Stated Supply Pastor (West Central) ...... .. . . .. . ..... 217
Exploration of Reunion with Christian Reformed Church (Queens) . . .. . . . ... 166
Forwarding Process of Names and Addresses of Families Who Have Moved
(PS Albany) .. . .. ... . .. . ...... . .. . .. . ... . .. . . . .... . .. . . . . ........ 218
Insurance Coverage for Ministers of the Word in Graduate Study
(New Brunswick) . .. .... . ... .. .. ..... . ... . .. . ... . .. . . . . ....... . ... 235
Lead Time for Petitions for Certificates of Fitness for Ministry (Montgomery)237
Provision for Issuing a Complaint or Appeal Against an Action of the General
Synod (Illiana) . .. .. . .. . . . . ... . .. . .. .. ... .. . . . . . . . ... . ..... . ...... 2 I 5
Reduction of the US Federal Deficit (PS New York) . . . .. . . .. . . .. . .. . .. . . 105
Resources for Dealing with Lack of Pastoral Mobility (Muskegon) . .. . .... . . 236
Study of the Issue of Pornography (PS New York) . . ......... . . . . . . . .. ... 104
Study of the Issue of Public Sanctuary for Central American Refugees
(PS Mid-America) ..... . .. . .. . . .. . ... . .. . ... . .. . .. . ... . . .. ... .. .. . 106
Survey on Participation in WCC (IIIiana) . .. ..... . . .. . .. . .... . . . . .. ..... 165
Termination of RCA Membership in the World and National Councils of
Churches (Wisconsin) .. . .. . .. . ... .. ..... . ... . . .. .. .... . .. . . 164
Use of Christian Reformed Church Liturgies in the RCA (Queens) . . . .. . .. . . 183
Use of Pensions Assessment Funds for Annuity Payments for Ministers Serving
Financially Stressed Congregations (Schoharie. Columbia-Greene) . .. . .... 238
Pacific and Asian-American Ministries. Report of Council of. .. . . . . .. . ..... ... 78

(see Asian-American Ministries)
Particular Synod Minutes ..... . .. . .. . ... .. . . ... .. . .. . ... .. . .. . . . . . .. . .... 36
Particular Synod Officers, List of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . *
Pastor. Definition of Interim Stated Supply (West Central) (Ov) .... . . ... . . . . .. 217
Pastoral Mobility , Resources for Dealing with Lack of (Muskegon) (Ov) . . .. . ... 236
Pension Assessment Funds for Annuity Payment. Use of (Schoharie,
Columbia-Greene) (Ov) . .. .. .. . .. .. ... . ...... . . . . . . . . . .. . . .. . .. ... ... 238
Pensions, Board of
Amendment of Constitution of. . . . . ... .. . . • . .. . . .. ... . .. . .... . .. . . . .. . 232
Directors of . . . . ... .. . . .... .. . .. . ... .. .. . . .. .. . . ... . . ... .. ..... . . . ... . *
Financial Statement .. . . ... .. .. . .. . . .. .. ... . ........ . . . . . .... . ..... .... . *
Mission Asking ...... .. ... . . . . . . . . . . . . . . . . .. . . .. . . . . .. . . . . ... . ..... . 267
Report of. . . . . . . . . . .. ... ..... . .. .. .. . ...... . .. • .. . . .. . .. . .. . 231
Perspectives ... . ..... . .. . ........ . .. .. . . ... . .. .. .. . . . . . . . .. . . . • . . .. . .. 147
Pornography, Study of Issue of (PS New York) (Ov) . .. . .. . . . . .. . . . .. .. ... . 104
Presidents, List of . .... . ..... . .. . ... . ... . ... . .. .. . . • .. • . . • . . . .. . ..... .... *
President's Report .. .. . . . . . .. . .. . ... . ... . .. . .... . . . . .. . . . . . . . . . . . . . . . ... 27
Professional Development Requirement for Clergy ... .. .. .. . .. . . .. . .. . .. . . . . 185
Professor of Theology, Resignation of ... . .. . ....... . ... .. .. . . .. ....... .. ... 38
Professors, Lectors, and Administrators in the Seminaries, List of. . ... . . . . . .... . *
Promotion, Communication and Development, Report of Office o f .. . . . . . . 140, 278
Q
Quick Memorial Fund ... .. . . . . .... . . ................................ 268
Racial Justice. . . . . . . . . . . . . . . . . . . . . • . .... . .. . .. . ..... . . .. . ......... 86

Reference. Commiuee of ... . . .. . .. . ... . .. . .. . ...... ... .. . .. . .. . .. . . .. ... 346
Reformed Church Women
Amendment of Bylaws .. . . . .. . ... . . . .. . . . . . . ......................... . 42
Financial Statement ... . . .. . .. . ..... . ............... ... . .. . . . .. . .. . ..... *
Report of ..... ... . .. . ............ • .. . . . • ......... . .. . .. ... . ........ 116
Rejoice in rhe Lord . ...... .. ............................. • .. . .. .. .. ... . 182
Reserves. General Synod .... . ... . .. . .. . ........ . .. . .. . ..... . ....... .. . . . .41
Resolutions . .... .. ....... ... . . .. . .. . .. • .. • . .... . ........... .. ..... .. .. 346
Rogers. Resolution for Virgil . ...... . . ... . . . ...... . .. .. . ..... .. . . . ... .... 222
Rules of Order .. . .......... . .. ............... • ... . .. .. . .... . .. ... .. .... 19
s
Sacraments. Administration of (Palisades) (Ov) . . . .. ..... .. . .. . ..... . . ... .. . 217
Salary Administration .. .. ... . ... . . . ... .. . . . .... .... . .... . . ... . .. . ...... . 52
Salt II . . .. . ................ . . . .... . .. . .. . .. . .. .. .. .. . .. . . .. . .. .. ..... 107
Sanctuary
for Central American Refugees (PS Mid-America) (Ov) .. . .. . .. . .. . . ...... I06
for those Persecuted . . ... . ............ .. .. .... .... . .. . . . .. • .. . ... . .. .. 90
Schedule of General Synod . ........ . ..... . . . . . . . . .. . . .. • .. . ...... . ....... 19
Seminaries
Support of . . . . . .... .. .. . .. . ... . .. . ..... ....... . ... . ...... . .. .. .. . .. 239
(See New Brunswick. Western) (See also Theological Education)
Seminary Graduates. RCA ( 1986) .. . ... . .. . .. . ... . ... ..... . .... . . . . .. . ... .. *
Special Appeals . . .. . .. . ... . .. . .. . ... . ......... . ... . .. . .. . .. . . . • .. . .. . . 269
Special Days. Calendar of ........................... . ..... . .. . .. . ......... *
Specialized Ministries. Classis Membership of Persons Serving in . .. . . .. . .... . . 186
Staff Consulting Group . . . ............ . ............. . . . ..... .... . .... . ... 52
Staff. List of . . . .. . . . . .... .. ......... .. .... .. . .. ... . .. . .. . . .. . .. .. .. . . ... *
Stated Clerks of Particular Synods and Classes ... ........ . . .......... . . .. . ... *
Stated Supply. Interim (West Central) (Ov) ... . .. . . ... .. .. . .. . ........... . . 217
Tables. Statistical. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . *
Taiwan. Presbyterian Church in ... .. .. . ................ ... .. . .. . . . . . . . ... 155
Tellers. List of . .. ... . .. . ... ... .... ....... . . ..... • .. . .. ... . . .. ... . . ... . . 19
Theological Education Agency .............. . .. . ......... . .. . .. . . ... .. .. . 226
Corresponding Delegate Status for Students of .................. ....... ... 41
Theological Education, Board of
Amendment of Constitution of. . .. . .. . .. . .. . ...... . . . ........ . .. . ... .. 191
Appropriation for ............... . ... . . • .. . . . . .. . . . . .. .. . .. . .. . ... .... 50
Members of . . ...... . .. . . . .... . .. .. . .. ... • . . . . . . .. . .......... • .... .. . . *
Report of
Dispensations . ... . . .. . . . ... . .. . .. . .. . .. .. • . .. .. . ... . .. . ... . ... .. . 228
Elections . .. .... .. . .. .... . .. . . .... . . .. . ..... . ...... . ..... . . ... . .. 230
Entrance-Level Testing ................. . .. . .. . ...... . ...... . ...... 230
Introduction .................. .. ...... . . .. .. . . .. . .... • . . . .. . ..... 220
New Brunswick Theological Seminary . .. . . .. .. .............. . . ... ... 220
Referrals from General Synod . .. .. .. . . .. . ... . .. . ... . ... . ..... . . .... 229
Restructure of the BTE . .... .. . . .. . . ... . . . ........ . .. . .. . .. . .. . .. . . 230
Tenure Review .................. . .. • .. . .. . .. . . . . . . . .. . ... ....... . 230
The Fourth Office . . .. .. . . .. .. . . ... . .. .. . . • .. . .. . .. • .. . . .... . .... . 230
Theological Education Agency . . . . ... . ...... . ..... . .. • . ... .. . . . ..... 226
Western Theological Seminary .. . . .. .. ...... .. ... . ...... .. . .. . ...... 223
Restructure of. ... . . . . . . .. . .... .. . .. ..... .... . ... . .. . ... . . . ...... . .. 186
Theological Education, Seminaries (see New Brunswick, Western)
Theology
Membership of Commission on . .. . .. . .. . . .. . .. . . .. . .. . .. . .. . .. . ... . . . . 213
Members of Advisory Committee on .. . . . .. . .. . . . .. .. . .. ... .... . . . . . .... 25
Reports on .. .. .. . .. . ..... .. . .. . ... .. . . . . .. . .. . . . .. . ..... . .. . . .. .... 28 1
Theology, Commission on
Appropriation for . ..... . .. . .. • ... . ... • . . .. . • . . .. . . ..... . ..... . . .. . . . . 50
Membership of. . .. . . .. . .. . . . ... • . . . . . .. .. .. .. . .. . .. . .. . ..... . ...... 213
Members of . .. . . .. .. . . .. . ...... . ... . .. . .. . ... . . . . .. . .. . .. . ........ . .. *
Report of: ..... ..... .. ... ...... . .. . ... . .. . . .. . .. . .. . .. . .... . .. . ... .
Commission on Theology Membership . . ... .. .... ... . . . . . ... .. . . .. ... 213
Guidelines for Elders Receiving Certain Requests for Marriage . . . . . . .. . . 321
Guilt, Forgiveness, and Responsibility in the Farm Crisis . . . . . . . . 323
Publications . .. .. . .. .. . . . . ... .. . .... . ... . ..... ... .... . . . . . . . . .. . . 281
Restudy of "Baptized Noncommunicants and the Lord's Supper" .. . .... . 322
Study of "The Belhar Confession" .... . .. . ... . .. . .. . . . ......... . . ... 300
The Challenge of Liberation Theology .... . .. . .. .. . . . . .......... ..... 30 I
The Constitutional Inquiry .. . . .... . . . ... 0 • • • • 299
•• • ••••• • •• • •• ••• • • •••
The Lutheran Symbols of Faith . ..... . ... . . .. .. . .. ... . . . ... ... . 0. 0. 0298
The Relation Between Christianity and Islam .. .. .. . 0• . ... 0 . . 0 ..... . 0 .. 281
Treaties, Possible Breaking of American Indian . .... .. 0 . . 0• .. • ..... • . . ... 0 ... 88
u
Union, Consultation on Church . . . . ... .. . . .. .. . .. .. . . ... . .. . ..... ... . 151 , 185
Urban Ministeries, Area Secretary Position for (Newark. PS Mid-Atlantics) (Ov) . 262
v
Violence, Domestic ............ . 0 • • •••• • • • •••••• • •• • •• • •• • •• • ••• • ••• 0 • •• 93
w
Western Theological Seminary (see also Theological Education, Board of)
Mission Asking .. . .... 0 ..... 0 .. 0... 0. . 0 . . 0... 0 .. 0 . . . . . . . . . . . . . . 267
Graduates, List of. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . *
Financial Statement. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . *
Professors, Lectors, and Administrators. List of ... .. .. . .. . . . . .. . . . .... . . . . * 0
Wilterdink, Resolution for Garret .. . .. . .. . .. .. .. . . 0 . . 0. . . 0 ... . 0 . . . . . • . .... 224

Women (see also Reformed Church Women)
Women, Commission on
Appropriation for 0 . . 0 . . .. . 0. . 00 . . .. • .. .. . • ... .. .... . ... . ... ...... 0 ... 50
Members of .. . . . . .... .. . . . . .. . . .. . .. . .. . . . .. . ..... 0. . .. . 0... . .. 0 ... . *
Report of:
Advocacy . ... . . . .. . .. . ........... ... .. .. . .. .. . . 0 93 ••••• 0 ••• • ••• • • • •
Participation of Women in Denominational Life ...... . .. . .. . . . .. . .. . . . . 92

Women in Ministry .. .. . .. . . ... .... .. . . .. .. . .. . . .. 93 0 • •• •• • • • •• • • • • ••
Words of Hope . . ... . .... . .. .. ..... .. 0... 0. • . . • . . • . . . ... .. • . . • . . .. 259, 261

World Alliance of Reformed Churches
Appropriation for ... . .. . . .. . ..... .. ...... . . . . . . . . . . . .. . .. . . • . . .... .. . 51
RCA Delegates to ... . . . . . . . 00 . • . . • . 0 ... . . • . . .. . • . . • .. . . .. . .. .... . 0 .... *
Report of . 0 . . .. .. .. . . • . . • .. • . . ..... .. . . . • . . 0. .. .. • 0. . ........ . ..... 162
Wo rld Council of Churches
Appropriation for ..................... . ......................... .. .. . 51
Report of. .. . ......................... .. .. . .................... . .. . 157
Survey on RCA Participation in (IIIiana)(Ov) ....... ... . .......... . .. . ... 165
Termination of RCA Membership in (Wisconsin) (Ov) .. .. ....... .. . . .. . .. 164
World Home Bible League .. . .......... .. . .......... ............ .. . .. .. . 258
World Mission
Members of Advisory Committee on ..... . . . . . . .. .............. . .. .. . .. . 26
Report of Division of ........... .. ....... . . . ......................... 330
Reports on . .. ................................................ . ..... 330
Worship Services at General Synod .................................... . .... 2
Worship, Christian
Members of Advisory Committee o n ................................ . ... 23
Reports on ...................................................... .. . 168
Worship, Commission on
Appropriation for ........................ . . .. .. .. ................. .. . 50
Members of . . ... .. ... .................. . .. . . .. . ....... .. .. . .. . ... . . . · *
Report of:
General Synod Referrals . ..... . .... ........ .... . ........... . ... .. .. 168
The Directory for Worship ........ . . .... . .. .. . .. . .. . . ........... ... 170
Worship, · Directory for ................ ......... .................... .. . . 170
y
Youth/ Young Adult Ministry ............................................ 123
xiii
xiv
ACTS AND PROCEEDINGS
THE GENERAL SYNOD OF THE REFORMED CHURCH IN AMERICA CONVENED
IN ITS ONE HUNDRED EIGHTIETH REGULAR SESSION AT THE CRYSTAL
CATHEDRAL IN GARDEN GROVE, CALIFORNIA, ON MONDAY, THE SIXTEENTH
DAY OF JUNE, ONE THOUSAND NINE HUNDRED AND EIGHTY SIX A.D., AT
1:30 P.M., PACIFIC DAYLIGHT TIME, AND ADJOURNED ON FRIDAY, THE
TWENTIETH DAY OF JUNE, ONE THOUSAND NINE HUNDRED AND EIGHTY
SIX A.D. , AT 9:00P.M., PACIFIC DAYLIGHT TIME.
THE THEME OF THIS SESSION OF THE GENERAL SYNOD WAS A PEOPLE WHO
BELONG .. . VISIONING AND VENTURING.
I. FORMATION OF GENERAL SYNOD
OPENING OF GENERAL SYNOD
The Synod opened with a service of worship led by Robert H. SchuJJer, founding pastor
of the Crystal Cathedral in Garden Grove, California.
2 GENERAL SYNOD/JUNE 1986
WORSHIP
Monday Afternoon
Openirtg Worship Service-Rev. Robert H. Schuller
Closing Prayer-Rev. Blaise Levai
Tuesday Morning
Opening Worship Service- Rev. Robert H. Schuller
Closing Prayer-Ms. Carol Wagner
Wednesday Morning
Opening Worship Service-Rev. Robert H. Schuller
Closing Prayer-Rev. Eugene Sutton
Opening Prayer- Mr. Charles Wagner

Closing Prayer-Rev. Vernon Hoffman
Wednesday Afternoon
Opening Prayer-Rev. Robert Wise
Closing Prayer-Rev. Ronald Zartman
Wednesday Evening
Opening Prayer- Rev. Norman Schouten
Closing Prayer- Rev. Cornelis Koolhaas
Thursday Morning
Opening Worship Service- Rev. Robert H. Schuller
Closing Prayer-Rev. Rudolf Kuyten
Thursday Afternoon
Opening Prayer-Ms. Sue Smith
Closing Prayer-Rev. Evert Fikse
Friday Morning
Opening Worship Service- Rev. Robert H . Schuller
Closing Prayer- Mr. Melvin VerWys
Friday Afternoon
Opening Prayer- Rev. Eugene Osterhaven
Closing Prayer-Rev. Thomas Schwanda
Friday Evening
A communion service, led by the officers of General Synod, was held in the Crystal
Cathedral, Garden Grove, California.
3
ROLL OF SYNOD
PARTICULAR SY!';OO OF ALBA!'I;Y
William Reynolds. 15 Rosa Road. Schenectady. NY 12308
CLASSIS OF ALBA!'I;Y
MinisTers:
David Cooper. Box 158. Wynantskill. NY 12198

Ronald Stockhoff. PO Box 458. East Greenbush. NY 12061
C. Bruce Wierks. 291 Wildwood Lane. Selkirk. NY 12158
Elders:
Helene Bauer. 56 Sycamore Street. Albany. NY 12208

D. Robert Casler. 3rd Avenue Road. RD #1. Rensselaer. NY 12144
Warren Ono. RD #1. Box 448. Beaver Dam Road. Voorheesville. NY 12186
CLASSIS OF COLUMBIA-GREENE
MinisTers:
George Holler. I Second Street. Chatham. NY 12037

George Van Pelt. Jr.. 308 Main Street. Catskill. NY 12414
Elders:
Roberta Everitt, RD 3, Box 514, Catskill, NY 12414

Florence Westover, RD I, Box Z73, Chatham. NY 12037
CLASSSIS OF MONTGOMERY
MinisTers:
Fred Mueller, 914 Ridgewood Road, Herkimer, NY 13350

Robert Vander Laan, 24 Prospect Street, Ft. Plain, NY 13339
Elders:
Larry Briggs, RD 1, McGowan Road, Box 2fJ7, Ilion, NY 13357

Jennie Land, West Lake Road, Auburn, NY 13021
CLASSIS OF ROCHESTER
Ministers:
John Kotun, Willard Psychiatric Center, Willard, NY 14588

Nicholas Vander Weide, Box 335, Interlaken, NY 14847
Elders:
Louis Haak, 2849 Daansen Road, Walworth, NY 14568

Donald Van Kouwenberg, 1268 Stebbins Road, Newark, NY 14513
4 GENERAL SYNOD/niNE 1986
CLASSIS OF SCHOHARIE
Ministers:
Richard Dykstra. PO Box 267. Roxbury. NY 12474

Peter Shonway. 7 Trinity Place. Amsterdam. NY 12010
Elder.,·:
Homer Buteau . RD I. Box 582. Fultonville. NY 12072

Sue Smith. PO Box 656. Schoharie. NY 12157
CLASSIS OF SC HE~ECTADY
Ministers:
Robert de Forest. 5 Morris Avenue. Schenectady. NY 12308

William de Forest. 3700 Carman Road. Schenectady. NY 12303
Donald Kazen . 2131 Central Avenue. Sc.henectady. NY 12304
Elders:
Karl Alff. RD I. Box 48. Pattersonville. NY 12137

Lloyd Hagen. RD 3. Amsterdam. NY 12010
Ruth Sanders. RD #1. Fort Edward. NY 12828
PARTICULAR SYNOD OF MICHIGAN
Howard Schipper. Box 247. Grandville. Ml 49418
CLASSIS OF HOLLAND
Ministers:
Donald Hoekstra, 642 West 25th Street, Holland, MI 49423

Arthur Jentz, 306 East 13th Street, Holland, Ml 49423
Rudolf Kuyten, 180 West 18th Street, Holland, Ml 49423
Stephen Norden, 84 North High Street, Dublin, OH 43017
Kenneth Reynen, 300 North 168th Avenue, Holland, Ml 49423
Larry Schuyler, 646 Pleasant Avenue, Holland, Ml 49423
Lewis Scudder, 965 River View Road, Rexford, NY 12148
Elders:
Dale Bekker, 679 Butternut, Lot 412, Holland, Ml 49423

Norman Boeve, 2680 Francis Avenue, Holland, Ml 49423
Harry Daubenspeck, 308 West 23rd Street, Holland, MI 49423
Harold Franken, 1092 Legion Park Drive, Holland, MI 49423
Adrian Vander Sluis, 999 Bluebell Drive, Holland, Ml 49423
ROLL OF GENERAL SYNOD 5
CLASSIS OF LAKE ERIE
Mini.was:
Clinton Baker. 6816 Greenbriar. Parma Heights. OH 44130

George Magee. 174 West 15th Street. Holland. MI 49423
Daryl Veuer. 20500 Moross Road. Detroit. Ml 48224
Eldas:
Ronald King. 1043 Helen Lane. Madiso n Heights. Ml 48071

David Zanoui. 6506 Kenbridge Road. Parma Heights. OH 44130
CLASSIS OF MUSKEGO~
Ministers:
Jake Dykstra. 739 Catherine. Muskegon. Ml 49442

Walter Jones. 14932 Mercury Drive. Grand Haven. MI 49417
John Staal. 1104 W Seminole Road. Muskegon. MI 49441
Eugene Sutton. 134 East Barney Avenue. Muskegon Heights. MI 49444
Elders:
James Susman. 174 Homer Lane. Coopersville, MI 49404

Frank Fazakerley, 6010 Hazalkamp Court, Muskegon. MI 49442
Ernest McClain, 1380 Dangle Road. Muskegon. MI 49442
William VanDam, 1938 Spencer Drive, Muskegon, MI 49441
CLASSIS OF NORTHERN MICHIGAN
Ministers:
Carl Regnerus, 8330 S. Lucas Road, Mc Bain, MI 49657

Norma n Swier, 4793 First Street, New Era, MI 49446
Elders:
Charles Purdy, PO Box 638, Central Lake, MI 49622

Adrian TenBrink, 6226 South Warner, Fremont, MI 49412
CLASSIS OF NORTH GRAND RAPIDS

Ministers:
George Beukema, 46 South Division Avenue, Grand Rapids, MI 49501

Richard Borst, 4242 Plainfield NE, Grand Rapids, MI 49505
James DeWitt, 1513 East Fulton, Grand Rapids, MI 49503
Elders:
Susan Aalsburg, 809 Dayton SW, Grand Rapids, MI 49504

Steven Carlson, 1560 Sargent SE, Ada, MI 49301
Willard Vogelaar, 2702 Brooklane Avenue SE, Grand Rapids, Ml 49507
CLASSIS OF Ol'iTARIO
Mi11is1ers:
Cor Bons. 291 McDonald Drive. Woodstock. Ontario. Canada N4S 8El
Case Koolhaas. PO Box 102. Drayton. Ontario. Canada NOG IPO
Elders:
John De Jong. 981 LaSalle Park Road. Burlington. Ontario. Canada L7T IN!
Jack Vanden Berg. RR #3. Milton. Ontario. Canada L9T 2X7
CLASSIS OF SOUTH GRAl'iD RAPIDS
Mi11is1ers:
Howard Davis. 841 Burton Street SW. Wyoming. MI 49509

Vernon Hoffman. 2331 Okemos Drive SE. Grand Rapids. MI 49506
George Kroeze. 2892 Timber Lane SW. .Grandville. MI 49418
Tom Stark. 231 Oakhill. East Lansing. MI 48823
Gary Van Koevering. 2025 Baldwin Avenue. Jenison. MI 49428
Ronald Zartman. 5105 8th Avenue. Grandville. MI 49418
Elders:
Karen Alger. 4340 Wimt)leton Drive #10. Grandville. MI 49418

Marian Grubbs. 1778 - 84th Street. Byron Center. MI 49315
Ralph Lutz. 1540 - 64th Street SW. Byron Center, MI 49315
Lawrence Slot. 7348 Edgewood. Jenison. Ml 49428
Melvin VerWys. 2282 Partridge Court SW. Grand Rapids, MI 49506
Don Wynalda. 3579 Goodman SW. Wyoming, MI 49509
CLASSIS OF SOUTHWEST MICHIGAN
Ministers:
Roy Ackermann . 511 Park Avenue, Parchment, MI 49004

Ronald Beyer. 2425 118th Avenue. Allegan, MI 49010
Bernard Ekema, 2750 North Van Kal, Kalamazoo, MI 49009
Russell Sybesma, 909 N. Fletcher, Kalamazoo, MI 49007
Elders:
Frederick Gould, Jr., 2208 Skyline Street, Kalamazoo, MI 49007

Louis Hecker, 2909 Winchell Avenue, Kalamazoo, MI 49008
John Sikkenga, 358 West F. Avenue, Kalamazoo, Ml 49007
Daniel Grinwis, 2498 15th Street , Hopkins, MI 49328
CLASSIS OF ZEELAND
Ministers:
James Ikerd, 2340 Riley Street, Jameston, MI 49427

John Kleinheksel, 305 E. Central Avenue, Zeeland, MI 49464
Calvin Rynbrandt, 10284 Felch Street, Holland, MI 49423

James Zinger, 2461 68th Avenue. Zeeland, MI 49464
Eilden Zwan, 3554 M-40. Hamilton. MI 49419
Elders:
Sherwin Boerscn, 1475 Center Street, Zeeland. MI 49464

Henry Geerlings, 4198 96th Avenue. Box 108. Zeeland. MI 49464
Gerry Klaver. ll79 Sorrento Coun. Holland. MI 49423
Neil Lampen. 3118 Beechcrest Drive. Hudsonville. MI 49426
Jerry Van Dusen, 6631 Vintage Drive, Hudsonville. MI 49426
PARTICULAR SYNOD OF MID-AMERICA
Harold De Roo, 230 Cumberland Circle W.. Longwood. FL 32279
CLASSIS OF CHICAGO
Ministers :
Grover Davis, 12400 South Harlem Avenue. Palos Heights, IL 60463

Even Fikse, 6600 Fairview, Downers Grove, lL 60516
Barry Wynvecn, 1111 East !49th Street, Dolton, IL 60419
Elders:
Ralph Dykhuis, 9949 Treetop Drive, Orland Park, lL 60462

Kenneth Haak, 613 Birchwood Drive, Nonh Aurora, IL 60542
Carol Wagner, 13010 Winnebago Road, Palos Heights, IL 60463
CLASSIS OF FWRIDA
Ministers:
Blaise Levai, 7142 Columbia Circle SW, Fon Meyers, FL 33908

Timothy Santinga, 353 Rock Valley Drive, Holiday, FL 33590
Elders:
George De Young, 2600 NE 16th Street, Pompano Beach, FL 33062

Charles Henry, 13005 Willoughby Lane, Hudson, FL 33567
CLASSIS OF ILLIANA
Ministers:
Thomas Katsma, 2736 Indiana Avenue, Lansing, IL 60438

Joseph Muyskcns, 18945 Jonathan Lane, Homewood, lL 60430
Vernon Smith, 2400 Waldron Road, Kankakee, IL 60901
Arlan TenCiay, 3900 West 41st Avenue, Gary, IN 46408
Elders:
Peter Burkenpas. 1811 N 15th. Lafayelle. IN 47904

AI Dekker. 538 Osage Drive. Dyer. IN 46311
Dale Huizenga. Rt #2. Box 398B. Kankakee. IL 60907
Terry VanderHoff. 2217 Beck Lane. Lafayellc. IN 47905
CLASSIS OF ILLII\OIS
Ministers:
Albert Vander Meer. 4711 Lorton. Davenport. IA 52807

Robert Wildman. 5770 Spring Creek Road . Rockford. IL 61111
Kenneth Zuithoff. 1211 Locust Street. Sterling. IL 61081
Elders:
Jeff Hardacre. 3907 13th Avenue. Rock Island. IL 61201

Edward Ludwig. 10912 West Apple Road. Forreston. IL 61030
Lester Wichman. 11529 North Baileyville Road. Baileyville. IL 61007
CLASSIS OF WISCONSIN
Ministers:
William Bouwer, 905 Superior Avenue. Oostburg. WI 53070

Howard Vande Guchte, 601 Ellis, Fond du Lac. WI 54935
Ronald Van Der Werff, Box 207, Friesland, WI 53935
Wilmer Ver Meer, Box 237. Main Street, Brandon, WI 53919
Paul Zoschke, 27 Taynette Acres, Route 2. Malone, WI 53049
Elders:
Joel DeKoning, 412 Crescent Drive, Wausau, WI 54401

Edward De Vries. 2217 Yout Street, Racine. WI 53404
Wesley Heinen. Route I. Oostburg, WI 53070
Gordon Rens, 905 Pleasant Avenue, Waupun, WI 53963
Mel Vander Meer, RR #2 , Baldwin , WI 54002
PARTI CULAR SYNOD O F T HE MID-ATLANTICS
Arthur Madsen, 101 Wyckoff Avenue, Wyckoff, NJ 07481
CLASSIS OF BERGEN
Ministers:
Allen Jager, 420 Valley View Road, Englewood, NJ 07613

Richard Vander Borgh, 191 Washington Avenue, Dumont, NJ 07628
Elders:
Julia Cutler, 33 North 17th Street, Prospect Park, NJ 07508

Harold Soffel, 68 Baker Lane, Dumont, NJ 07628
CLASSIS OF NEWARK
Ministers:
C. Lee Crandall, 10 Bellevue Avenue. Bloomfield. NJ 07003

Larry Suntken, 71 Mount Hebron Road, Upper Montclair, NJ 07043
Elders:
Kenneth Gibson, 64 Elston Road, Upper Montclair, NJ 07043

Herbert Hascher, II Stockade Road, Warren. NJ 07060
CLASSIS OF NEW BRUNSWICK
Ministers:
John Hamersma, 6tr7 Laurel Place, North Brunswick, NJ 08902

H. Paul Morehouse, 5-A Hamilton Lane, Whiting, NJ Otr759
John Pontier, 898 Highway Rte 37 West, Toms River, NJ Otr753
Elders:
Janet Doremus, 252 Oceana Drive, Loveladies, NJ 08008

George McCauslan, Tl9 N Milford Lane, Jamesburg, NJ 08831
Lois West, 60 Comanche Drive, Oceanport, NJ 07757
CLASSIS OF PALISADES
Ministers:
John Allen, 924 Summit Avenue, Jersey City, NJ 07307

Mark Ennis, 606 Garden Street, Hoboken, NJ 07030
Elders:
Harry Allan, 72 West 8th Street, Bayonne, NJ 07002

Sanjiv Kanekola, 780 Broadway, Bayonne, NJ 07002
CLASSIS OF PARAMUS
Ministers:
Robert Fretz, Box 240, Oradell, NJ 07649

Charles Johnson, PO 185, Spring Street, Harrington Park, NJ 07640
Alben Studley, 638 Goffle Hill Road, Hawthorne, NJ 07506
Elders:
Martin Byer, 781 Drake Lane, River Vale, NJ 07675

Ira Mitchell , 35 Twin Brooks Road, Saddle River, NJ 07458
CLASSIS OF PASSAIC
Ministers:
Tom Schwanda. 658 Ringwood Avenue. Wanaque. NJ 07456

Alben Smith. 131 Church Lane. Wayne. NJ 07470
Ro nald Svendsen. 360 Fairfield Road. Fairfield. NJ 07006
Elders:
Eileen Catania. 50 Homer Street. Clifton. NJ 07014

Luis Rodriguez, 115 Ellis Avenue. Irvington. NJ 07111
Brian Slegona, 13 Marsha Terrace, Parsippany. NJ 07054
CLASSIS OF PHILADELPHIA
Ministers:
John Itzen , PO Box 490, Levittown, PA 19058

Carl Kleis, 1300 Bristol Road, Churchville, PA 18966
Elders:
Hilda Glover, 19 Narcissus Lane, Levittown, PA 19055

Virginia Te Beest, 31 Holstone Lane, Willingboro, NJ 08046
CLASSIS OF RARITAN
Ministers:
Paul Fries, l7 Seminary Place, New Brunswick, NJ 08901

Steven Hoogerwerf, 100 West Main Street, Somerville, NJ 08876
Timothy Mulder, Box 363 Main Street, Bedminster, NJ 07921
Elders:
Richard LeTard, 12 Meadow Run Drive, Skillman, NJ 08558

Carol Mehlenbeck, 406 Willow Avenue. Piscataway, NJ 08854
Louise Zimmerman, RD I, Box 256, Flemington, NJ 08822
PARTICULAR SYNOD OF NEW YORK
Dennis Van Wyk, 42 Nonh Broadway, Tarry,town, NY 10591
CLASSIS OF BROOKLYN
Ministers:
Leslie Seaton, 1062 Herkimer Street, Brooklyn, NY 11233

Adrian Tenhor, 11325 Seaview Avenue #3-B, Brooklyn, NY 11239
Elders:
Osie Dwyer. 44 Wellington Court. Brooklyn . NY 11230

Joseph Grant. 181 Maplewood Avenue. Hempstead. NY 11550
CLASSJS OF MID-H UDSO~
Ministers:
David Brechtcr. PO Box 837. Port Ewcn. NY 12466

Herman Harmelink. 70 Hooker Avenue. Poughkeep!;ie. NY 12601
John Needham. Box 33. Mount Marion. NY 12456
Elden:
George Niefter. 6125 Old 32. Saugerties. NY 12477

Walter Skidmore. 3240 Church Road. Saugerties. NY 12477
James Van Benschoten. 4242 Flatbush Road. Saugerties. NY 12477
CLASSIS OF NASSAU-SUFFOLK
Ministers:
David Dethmers. 302 Ocean Avenue. Massapequa. NY 11758

John Smith. 98 Loop Drive. Sayville. NY 11782
Elders:
Arthur Hessinger. 16 Freida Lane. Wantagh. NY 11793
CLASSIS OF ~EW YORK
Ministers:
Ronald Cadmus. 729 West 181st Street. New York. NY 10033

John Ching-Hsing Chang. 31 Melba Street. Staten Island. NY 10314
Fred Diekman. 292 Kingsley Avenue, Staten Island , NY 10314
Carlos Rivera. 140-10 Donizetti Place. #106. Bronx. NY 10475
David White. US Pacific Fleet. Pearl Harbor. HI 96860
Elders:
Micheal Edwards. PO Box 824. Triboro Station. New York . NY 10035

Vivian Harris. 2492 Devoe Terrace #5-I. Bronx. NY 10468
Kyong Chu Lee. 660 Thwates Place. #IN. Bronx. NY 10467
Adele Riley, 19 Satterlee Street. Staten Island, NY 10307
CLASSIS OF ORANGE
Ministers:
Richard Blake, PO Box 487. Wurtsboro. NY 12790

Harlan Nyhof. PO Box 131. Grahamsville. NY 12740
Elders:
Karen Tolcz, Sneed Street, Wurtsboro, NY IZ790

Dean Van Etten, Box 162, Warwarsing, NY 12489
CLASSIS OF QUEENS
Ministers:
David Boyce, 85-15 Broadway, Elmhurst. NY 11373

Robert Perless, 167-(JT 35 Avenue, Flushing. NY 11358
Elders:
Birdie Boyce, 85-15 Broadway, Elmhurst, NY 11373

James Muyskens, 35-40 !70th Street, Flushing, NY 11358
CLASSIS OF ROCKLAND-WESTCHESTER
Ministers:
John Elliott. Jr., One Manse Lane. Scarsdale, NY 10583

A. Rand Peabody, 137 Ball Pond Road, New Fairfield , Cf 06810
Elders:
Virginia Bowman, 31 Dogwood Lane. Pomona, NY 10970

Betty Tozer, 74 Hickory Hill Road, Tappan, NY 10983
PARTICULAR SYNOD OF THE WEST
Harold Dykstra, 15100 Oak Ranch Drive. Visalia , CA 93291
CLASSIS OF CALIFORNIA
Ministers:
John Foster, 553 East D Street, Upland, CA 91786

Joel Hansma, 1717 Via Del Rio, Corona, CA 91720
Harold Korver, 16203 Indiana, Paramount, CA 9(JT23
Mark Lemmenes, 3655 Norwalk Boulevard. Long Beach, CA 90808
Ronald Smith , 30 Falcon Lane, Redlands, CA 92373
Duane Tellinghuisen, 6575 Crescent Avenue, Buena Park, CA 90620
Harry Van Aken, 8821 Riverside Drive, Ontario, CA 91761
Timothy Van Heest, 65Jl-A Serrano, Anaheim, CA 92807
Elders:
Allen Burwell , 1334 Nordahl Road, Escondido, CA 92026

Bob Duistermars, 23101 Kirby, San Jacinto, CA 92383
Lee Foster, 9148 Walnut, Bellflower, CA 90706
AI Mason, 7670 Liberty Avenue, Corona, CA 91719
Barbara Morga n. 20111 Waterlo rd Lane. Huntington Beach. CA 92646

Hai J in Oh. 6166 Belltlowcr Boulevard. Lakewood . CA 90713
Peter Reit~ma. Rtc 2. Box 294. Wendell. 10 83355
Gary Ren~ink. 6000 Cape Cod Lane. Yorba Linda. CA 92686
CLASSIS OF CASCADES
Minisfen·:
Dick Vrie~man. PO Box 612. Lynden. WA 98264

Arvin Wester. 6442-625th West. Oak Harbor. WA 98277
Elders :
Toni Mulder. 1630 Howard Avenue. Burnaby. B.C. . Canada VS B 3S4

Nel Zandbergen. 15647 80th Avenue. Surrey. B.C.. Canada V3S 2J4
CLASSIS OF CEJ\TRAL CALIFORI'Iii A
Minis1ers:
Kenneth Kolenbrander. 12th CAG Wiesbaden. Germany APO. NY 19457

Jim Schoon. 4569 Delores Drive. Union City. CA 94587
Carl Vogelaar. 1447 Bryan Avenue. San Jose. CA 95118
Elders:
Arthu r Bridgeman. 457 Myra Way. San Francisco. CA 94127

Hank Schurer. 8948 Plaza Park Drive. Elk Grove. CA 95624
CLASSIS OF DAKOTA
Minis1ers:
Donald DeKok. 1617 Michigan Avenue. Bismarck. NO 58501

Emmo Oltmanns. 4800 Tomar Road. Sioux Falls. SO 57105
Gary Van Hcukelom. Box 26. Corsica. SO 57328
Elders:
Merlin Beninga. RR #4. Box 42. Brookings. SO 57006

Harry Kannegieter. Box 358. Willow Lake. SO 5m8
Leroy Limberg, Clear Lake. SO 57226
CLASSIS OF EAST SIOUX
Minis1ers:
Carl De Jong. 505 Main Street. Box 217. Hospers. lA 51238

Earl Kennedy. 321 Albany Avenue NE. Orange City. lA 51041
David Reck. PO Box 86. Archer. lA 51231
Robert Wise. 2424 N.W. 50. Okl ahoma City. O K 73112
Elders:
Eugene Hofmeyer, R. 2. Sheldon, IA 51201

Paul Muyskens, Northwestern College. Orange City. lA 51041
Robert Rook, R. 2. Sanborn. lA 51248
Ivan Wiersma. R. 4. Box 2Z7. Cherokee. !A 51012
CLASSIS OF MINNESOTA
Ministers:
Forrest Harms, 8209 Zane Avenue North. Brooklyn Park. MN 55443

George Muyskens. 4328 Diamond Drive. Eagan. MN 55122
Norman Ratering, Rte 2. Box Z75, Preston. MN 55965
Elders:
Harvey Bruxvoort. PO Box 164. Chandler. MN 56122

Kenneth Raak. 1702 Greenview Road. Worthington. MN 56187
Dave Zylstra, RR #2, Box 161A. Maple Lake. MN 55358
CLASSIS OF PELLA
Ministers:
Neal Busker, PO Box 178. Prairie City. IA 50228

Norman Schouten, 612 Broadway, Pella. IA 50219
Erwin Voogd, 802 First Avenue E. Oskaloosa. IA 52577
Elders:
Calvin Joosten, 1118 Main Street, Pella. lA 50219

Arvid Pierson, Rt 2, Pella, IA 50219
Ernest Steenhoek, 6(]7 Monroe Street, Pella. IA 50219
CLASSIS OF PLEASANT PRAIRIE
Ministers:
Roger Huitink , 615 E. 4th. Box A, Wellsburg. IA 50680

Bill Kroon, RR I, Box 58, Belmond, IA 50421
Don Ringnalda, Box 257. Stout, IA 50673
Elders:
Ed Harms. RR I, Aplington. lA 50604

Dennis Vanness. RR, Alexander, lA 50420
CLASSIS OF THE SOUTHWEST
Ministers:
Roger Beukelman, 4530 W. Thu nde rbird Road , Glendale, AZ 85306

Perry Raak, 1967 E. Palmcroft Drive, Tempe, AZ 85282
Elders:
Shirley Bacus, 405 Franklin, Prescott, AZ 86301

Clarence Buurma, Box 404, Mescalero, NM 88340
CLASSIS OF WEST CENTRAL
Ministers:
John Busman, 1640 S. Iris Way, Lakewood, CO 80226

Lucille Kramer, 1659 S. Garland Coun, Lakewood, CO 80226
Harry Tysen, 1000 Funston , Salina, KS 67401
Elders:
Lisa Teague, 4035 South Yampa Street, Aurora, CO 80013

Sandee Montignani, 2400 Bangle Lane, Plano, TX 75023
Glen Van Engen, Box 105, Adams, NE 68301
CLASSIS OF WEST SIOUX
Ministers:
Donald Barnes, 595 3rd Avneue SE, Sioux Center, IA 51250

William De Young, 602 S. 6th Avenue, Rock Rapids, IA 51246
Herman Van Galen, Box 365, Hull, IA 51239
Roben Wallinga, 105 Michigan Avenue NW, Orange City, IA 51041
£/ders:
Kenneth De Groot, Box 96, Doon, IA 51235

Howard Ruisch, Box 47, Maurice, IA 51036
Keith Van Drunen, RR #1, Box 152, George, IA 51237
Dean VanRoekel, 4(JJ Buckwalter Drive, Sioux City, IA 51104
NEW BRUNSWICK THEOWGICAL SEMINARY
Vernon Kooy, 17 Seminary Place, New Brunswick, NJ 08901

David Waanders, 17 Seminary Place, New Brunswick, NJ 08901
WESTERN THEOWGICAL SEMINARY
M. Eugene Osterhaven, Western Seminary, Holland, MI 49423

Garret Wilterdink, Western Seminary, Ho!Jand, MI 49423
CORRESPONDING DELEGATES
Merrill Badman
William J. Bouwer
William Brownson
James Cook
Donald De Young
Thomas Dilts
Russell Fong
Leonard Kalkwarf
Clara Lasselle
Kenneth Leestma
Raymond Miller
Edwin Mulder
J. David Muyskens
Bruce Neckers
James Neevel
Efrain Negron
Jon Norton
Theodore Paarlberg
Jerrald Redeker
Robert Vander Ploeg
Nicholas Vander Weide
Tony Vis
Don Werkhoven
Clara Woodson
GENERAL PROGRAM COUNCIL

Arnold Punt
Gerald Verbridge
BOARD OF THEOWGICAL EDUCATION

Douglas Fromm
NEW BRUNSWICK THEOWGICAL SEMINARY

Robert A. White
(students)
David Martin
Jennifer Reece

Marvin D. Hoff
(students)
Joyce Carroll
Kent Vant Hut
CENTRAL COLLEGE
Kenneth Weller
HOPE COLLEGE
Gordon Van Wylen
NORTHWESTERN COLLEGE
James E . Bultman
THE CHURCH HERALD

John C. Stapen
Howard Vander Han
REFORMED CHURCH WOMEN

Jacqueline Droog
Ruth Wilson
BLACK COUNCIL
Charles Wagner
HISPANIC COUNCIL
George Cruz
AMERICAN INDIAN COUNCIL

Mildred Cleghorn
COUNCIL FOR PACIFIC/ASIAN-AMERICAN MINISTRIES

John Kim
COMMISSION ON CHRISTIAN ACTION

Ruth Fries
COMMISSION ON CHRISTIAN UNITY

James Hibma
COMMISSION ON CHURCH ORDER

Louis Benes, Jr.
COMMISSION ON HISTORY
John Arnone
COMMISSION ON NOMINATIONS
Moody Yap
COMMISSION ON THEOLOGY
Hugh Koops
COMMISSION ON WOMEN
Charlotte Heinen
COMMISSION ON WORSHIP
James R. Esther
EMERGmGSffiODOFCANIDA
Ted Dykstra
ECUMENICAL DELEGATES
AME ZION CHURCH
Clinton Hoggard
CHRISTIAN REFORMED CHURCH

Ronald D. DeYoung
PRESBYTERIAN CHURCH (U.S.A)

Telesforo A. Jasso
PRESBYTERIAN CHURCH IN TAIWAN

C.Y. Yang
OFFICIAL OBSERVERS
CENTRAL COLLEGE
(students)
Caryn Cochran
Bill Hannelink
HOPE COLLEGE
(students)
David Hoff
Kevin Shoemaker
NORTHWESTERN COLLEGE
(students)
Clark Scholten
Jon Opgenorth
GENERAL PROGRAM COUNCIL MISSIONARIES

Jeanette Boersma
June & Ted Herbelin
Joyce Magee
Nancy Scudder
OiliER RESOURCE PEOPLE

Kenneth Mallory
Richard Rhem
Elia Tema
James Van Hoeven
GENERAL SECRETARY EMERITUS

Marion de Velder
WORSIDP LEADER
Robert H. Schuller
19
MINUTES AND JOURNAL

The Acts and Proceedings of the !79th regu lar session of the General Synod were read by title.
During the Thursday afternoon meeting. the General Synod approved the journal of actions
for the meetings held on Monday. Tuesday. and Wednesday. and authorized its officers to
approve the journal of actions for the meetings held on Thursday and Friday.
RULES OF ORDER
The Rules of Order were read by title and copies were placed on the secretary's table.
TELLERS
The following tellers were appointed:
Richard Dykstra Kenneth Kolenbrander

Mark Ennis Lucille Kramer
John Foster Steve Norden
Steve Hoogerwerf Ronald Svendsen
Thomas Ka.tsma
AGENDA AND SCHEDULE

The General Synod approved and followed a schedule based on the agenda of General Synod
prescribed in the Special Rules of Order, Article I (BCO 1986, p. 93).
In addition to the prescribed agenda, the schedule provided for the following presentations,
forums, programs, and activities:
Denominational Identity Teleconference - Saturday afternoon
The Denominational Identity Teleconference was a live satellite broadcast from Garden
Grove, CA, Illinois, and New York, illustrating the diversity and unity of the RCA through
video segments from each particular ·synod, agency, and mission. The broadcast was
interspersed with music, vignettes, and interviews from across the continent. Also a part
of the teleconference was the raising of the RCA "family quilt," consisting of individual
banner squares made by RCA congregations.
Evangelism Festival - Sunday
The festival , planned around the theme "A People Who Belong: Visioning and Venturing,"
began with a Bible study led by Dr. Herman J. Ridder, President of the Congregation of
the Crystal Cathedral. Festival participants then joined the Crystal Cathedral congregation
at its regular Sunday morning service.
There were nine workshops offered Sunday afternoon on such topics as preaching
evangelistically, ministry with singles, qualities of an effective evangelism program,
evangelizing with ethnic groups, seasonal music, attracting and impacting visitors.
The festival concluded with a "Festival of Praise:· during which Dr. Lewis Smedes. professor
of theology and ethics at Fuller Theological Seminary. spoke on " Back to Basics: A Venture
of Faith. A Vision of Hope. A Vow of Love."
Ecumenical Greetings- Tuesday morning meeting
The General Synod received greetings from the AME Zion Church. the Christian Reformed
Church. the Presbyterian Church (USA). and the Presbyterian Church in Taiwan.
RCA Agency Greetings - Tuesday morning meeting
The General Synod received greetings from the RCA colleges. seminaries and Theological
Education Agency. and minority councils.
Delegates' Forum - Tuesday morning meeting
An opportunity was given to all delegates to speak on any issue(s) before this General Synod.
General Program Council Presenta~ion - Tuesday evening
The General Program Council presented "Sing to the Lord a New Song" during a mission
banquet at the Doubletree Hotel. Included in the program were music from around the
world, video and slides of RCA ministries. and a mission challenge.
Presentation of the African National Congress - Wednesday morning meeting
Dr. Alfred Nzo. secretary general of the African National Congress, addressed the General
Synod on the situation in South Africa.
Occasion to " Meet the Authors" - Wednesday dinner hour
Delegates were invited to meet the editors of the newest additions to the Historical Series:
James I. Cook (The Church Speaks) and James W. Van Hoeven (Word and World: Reformed
Theology in America) .
Forum on South Africa - Wednesday evening
A forum on South Africa provided an opportunity for delegates and guests to dialogue
with Alfred Nzo and Jane Dlamini of the African National Congress and Elia Tema, pastor
of the Orlando East Reformed Church of Soweto.
Dinner at the Home of the Schullers - Thursday evening
Delegates and guests were hosted for dinner at the home of Robert and Arvella Schuller.
The Schullers and members of the Crystal Cathedral Congregation were available for informal
conversation throughout the evening.
21
ADVISORY COMMITTEES
CHRISTIAN ACfiON
Moderator: David Dethmers (Nassau-Suffolk)

Vice Moderator: Vernon Hoffman (South Grand Rapids)
Ministers: Elders:
Donald Barnes (West Sioux) Susan Aalsburg (North Grand Rapids)

Cor Bons (Ontario) Virginia Bowman (Rockland-Westchester)
John Elliott, Jr. (Rockland-Westchester) Edward De Vries (Wisconsin)
George Holler (Columbia-Greene) Lee Foster (California)
Steven Hoogerwerf (Raritan) Herbert Hascher (Newark)
Joseph Muyskens (Tiliana) Carol Mehlenbeck (Raritan)
Ronald Svendsen (Passaic) James Muyskens (Queens)
Norman Swier (Northern Michigan) Warren Otto (Albany)
Harry Tysen (West Central) Charles Purdy (Northern Michigan)
Herman Van Galen (West Sioux) Luis Rodriguez (Passaic)
Dick Vriesman (Cascades) Howard Ruisch (West Sioux)
Paul Zoschke (Wisconsin) James Van Benschoten (Mid-Hudson)
William VanDam (Muskegon)
Dave Zylstra (Minnesota)
CHRISTIAN EDUCATION AND DISCIPLESHIP
Moderator: Carol Wagner (Chicago)

Vice Moderator: Larry Suntken (Newark)
Ministers: Elders:
David Brechter (Mid-Hudson) Larry Briggs (Montgomery)

John Busman (West Central) John De Jong (Ontario)
Donald DeKok (Dakota) Kenneth Gibson (Newark)
Forrest Harms (Minnesota) Jeff Hardacre (Dlinois)
James Ikerd (Zeeland) Sanjiv Kattekola (Palisades)
Donald Kazen (Schnectady) Leroy Limberg (Dakota)
Vernon Kooy (New Brunswick Seminary) Gary Rensink (California)
Tom Schwanda (Passaic) Ernest Steenhoek (Pella)
Ronald Smith (California) Adrian Vander Sluis (Holland)
Russell Sybesma (Southwest Michigan) Keith Van Drunen (West Sioux)
Duane Tellinghuisen (California) Louise Zimmerman (Raritan)
Wilmer Ver Meer (Wisconsin)
CHRISTIA N HERITAGE AND COMMUNICATIONS
Moderator: Case Koolhaas (Ontario)

Vice Moderator: Ronald Stockhoff (Albany)
Ministers: Elders:
Richard Blake (Orange) Clarence Buurma (Southwest)

Carl De Jong (East Sioux) Steven Carlson (Nonh Grand Rapids)
James DeWitt (Nonh Grand Rapids) Roberta Everitt (Columbia-Greene)
Bill Kroon (Pleasant Prairie) Harold Franken (Holland)
Rudolf Kuyten (Holland) Henry Geerlings (Zeeland)
John Needham (Mid-Hudson) Marian Grubbs (South Grand Rapids)
William Reynolds (PS of Albany) Jennie Land (Montgomery)
John Staal (Muskegon) Paul Muyskens (East Sioux)
Roben Vander Laan (Montgomery) George Nieffer (Mid-Hudson)
Daryl Vetter (Lake Erie) Brian Slegona (Passaic)
Roben Wise (East Sioux) Karen Tolcz (Orange)
Lester Wichman (IJlinois)
CHRISTIAN UNITY
Moderator: David Cooper (Albany)

Vice Moderator: Norman Schouten (Pella)
Ministers: Elders:
George Beukema (Nonh Grand Rapids) Karen Alger (South Grand Rapids)
Howard Davis (South Grand Rapids) Eileen Catania (Passaic)
Harold De Roo (PS of Mid-America) AI Dekker (llliana)
Fred Dielcman (New York) Ed Harms (Pleasant Prairie)
Richard Dykstra (Schoharie) Gerry Klaver (Zeeland)
Herman Harrnelink (Mid-Hudson) Thni Mulder (Cascades)
John Itzen (Philadelphia) Lawrence Slot (South Grand Rapids)
Anhur Jentz (Holland) Virginia Te Beest (Philadelphia)
Perry Raak (Southwest) Betty Tozer (Rockland-Westchester)
Carl Regnerus (Nonhero Michigan) Glen Van Engen (West Central)
Tom Stark (South Grand Rapids) Florence Westover (Columbia-Greene)
Nicholas Vander Weide (Rochester) Ivan Wiersma (East Sioux)
Roben Wildman (Diinois)
ADVISORY COMMITTEES 23
CHRISTIAN WORSHIP
Moderator: Mark Lemmenes (California)

Vice Moderator: Alben Smith (Passaic)
Ministers: Elders:
Richard Borst (Nonh Grand Rapids) Helene Bauer (Albany)

Ronald Cadmus (New York) Peter Burkempas (llliana)
Even Fi.kse (Chicago) James Busman (Muskegon)
Roger Huitink (Pleasant Prairie) D. Roben Casler (Albany)
Charles Johnson (Paramus) Bob Duisterrnars (California)
George Muyskens (Minnesota) Lloyd Hagen (Schnectady)
John Pontier (New Brunswick) Wesley Heinen (Wisconsin)
Jim Schoon (Central California) Edward Ludwig (lllinois)
Peter Shonway (Schoharie) Ruth Sanders (Schenectady)
Arlan TenClay (llliana) Lisa Teague (West Central)
Adrian Tenhor (Brooklyn) David Zanotti (Lake Erie)
Alben Vander Meer (Illinois)
Erwin Voogd (Pella)
CHURCH ORDER
Moderator: Carl Kleis (Philadelphia)

Vice Moderator: Lucille Kramer (West Central)
Ministers: Elders:
Grover Davis (Chicago) Norman Boeve (Holland)

Mark Ennis (Palisades) Anhur Bridgeman (Central California)
Walter Jones (Muskegon) Harold Dykstra (PS of the West)
Howard Schipper (PS of Michigan) Joseph Grant (Brooklyn)
Larry Schuyler (Holland) Ronald King (Lake Erie)
Lewis Scudder (Holland) Ernest McClain (Muskegon)
Ronald Van Der Werff (Wisconsin) Arvid Pierson (Pella)
Dennis Van Wyk (PS of New York) Peter Reitsma (California)
David Waanders (New Brunswick Seminary) Adele Riley (New York)
Garret Wilterdink (Western Seminary) Mel VanderMeer (Wisconsin)
Eilden Zwart (Zeeland) Dean Van Etten (Orange)
CHURCH VOCATIONS
Moderator: William Bouwer (Wisconsin)

Vice Moderator: Timothy Mulder (Raritan)
Ministers: Elders:
Ronald Beyer (Southwest Michigan) Shirley Bacus (Southwest)

William De Young (West Sioux) Frank Fazakerley (Muskegon)
Bernard Ekema (Southwest Michigan) Hilda Glover (Philadelphia)
John Hamersma (New Brunswick) Harry Kannegieter (Dakota)
H. Paul Morehouse (New Brunswick) Neil Lampen (Zeeland)
David Reck (East Sioux) Ira Mitchell (Paramus)
Calvin Rynbrandt (Zeeland) Hai Jin Oh (California)
Timothy Santinga (Florida) Hank Schurer (Central California)
Leslie Seaton (Brooklyn) John Sikkenga (Southwest Michigan)
Albert Studley (Paramus) Sue Smith (Schoharie)
David White (New York) Lois West (New Brunswick)
James Zinger (Zeeland) Don Wynalda (South Grand Rapids)
Kenneth Zuithoff (Illinois)
EVANGELIZATION AND CHURCH GROWTH
Moderator: Harold Korver (California)

Vice Moderator: Carlos Rivera (New York)
Ministers: Elders:
David Boyce (Queens) Harry Allan (Palisades)

John Ching-Hsing Chang (New York) Dale Bekker (Holland)
C. Lee Crandall (Newark) Merlin Beninga (Dakota)
John Foster (California) Osie Dwyer (Brooklyn)
Thomas Katsma (illiana) Micheal Edwards (New York)
Stephen Norden (Holl~d) Frederick Gould, Jr. (Southwest Michigan)
Emmo Oltmanns (Dakota) Kenneth Haak (Chicago)
Vernon Smith (illiana) Charles Henry (Florida)
Harry Van Aken (California) Arthur Hessinger (Nassau-Suffolk)
Howard Vande Guchte (Wisconsin) Al Mason (California)
Gary Van Koevering (South Grand Rapids) Terry VanderHoff (liliana)
George Van Pelt, Jr. (Columbia-Greene) Jerry Van Dusen (Zeeland)
Carl Vogelaar (Central California) Willard Vogelaar (North Grand Rapids)
ADVISORY COMMITTEES 25
FINANCIAL SUPPORT
Moderator: George McCauslan (New Brunswick)

Vice Moderator: Melvin VerWys (South Grand Rapids)
Ministers: Elders:
Roger Beukelman (Southwest) Karl Alff (Schnectady)

Neal Busker (Pella) Sherwin Boersen (Zeeland)
Robert de Forest (Schenectady) Birdie Boyce (Queens)
Joel Hansma (California) Ralph Dykhuis (Chicago)
John Kotun (Rochester) Louis Haak. (Rochester)
Allen Jager (Bergen) Calvin Joosten (Pella)
George Magee (Lake Erie) Richard LeTard (Raritan)
Robert Perless (Queens) Gordon Rens (Wisconsin)
Kenneth Reynen (Holland) Robert Rook (East Sioux)
Don Ringnalda (Pleasant Prairie) Harold Soffel (Bergen)
Timothy Van Heest (California) Jack Vanden Berg (Ontario)
C. Bruce Wierks (Albany) Dean Van Roekel (West Sioux)
Nel Zandbergen (Cascades)
THEOLOGY
Moderator: Paul Fries (Raritan)

Vice Moderator: Donald Hoekstra (Holland)
Ministers: Elders:
Robert Fretz (Paramus) Harvey Bruxvoort (Minnesota)

Earl Kennedy (East Sioux) Martin Byer (Paramus)
George Kroeze (South Grand Rapids) Harry Daubenspeck (Holland)
Blaise Levai (Florida) Daniel Grinwis (Southwest Michigan)
Fred Mueller (Montgomery) Vivian Harris (New York)
M. Eugene Osterhaven (Western Seminary) Louis Hecker (Southwest Michigan)
A. Rand Peabody (Rockland-Westchester) Dale Huizenga (IIliana)
Richard Vander Borgh (Bergen) Kyong Chu Lee (New York)
Robert Wallinga (West Sioux) Ralph Lutz (South Grand Rapids)
Barry Wynveen (Chicago) Arthur Madsen (PS of the Mid-Atlantics)
Ronald Zartman (South Grand Rapids) Sandee Montignani (West Central)
Walter Skidmore (Mid-Hudson)
Adrian TenBrink (Northern Michigan)
Donald Van Kouwenberg (Rochester)
WORLD MISSION
Moderator: Eugene Sutton (Muskegon)

Vice Moderator: William de Forest (Schnectady)
Ministers: Elders:
Allen Burwell (California)
Roy Ackermann (Southwest Michigan) Homer Buteau (Schoharie)
John Allen (Palisades) Julia Cutler (Bergen)
Clinton Baker (Lake Erie) Ken De Groot (West Sioux)
Jake Dykstra (Muskegon) Joel DeKoning (Wisconsin)
John Kleinheksel (Zeeland) George De Young (Florida)
Kenneth Kolenbrander (Central California) Janet Doremus (New Brunswick)
Harlan Nyhof (Orange) Eugene Hofmeyer (East Sioux)
Norman Ratering (Minnesota) Barbara Morgan (California)
John Smith (Nassau-Suffolk) Kenneth Raak (Minnesota)
Gary Van Heukelom (Dakota) Dennis Vanness (Pleasant Prairie)
Arvin Wester (Cascades)
II. AGENDA OF GENERAL SYNOD
DISPOSITION OF COMMUNICATIONS
The general secretary noted that all communications received by the General Synod were
referred to appropriate committees.
PRESENTATION AND REFERRAL OF NEW BUSINESS
Upon recommendation of the Committee of Reference, the items accepted as new business
were referred as follows:
The Relationship of General Synod and Rented Facilities for General Synod Meetings
(Committee of Reference) - See p. 346.
US Support of the SALT il and ABM Treaty (Christian Action) - See p. 106.
The items presented with respect to US policy in the Middle East, evangelism courses at
RCA seminaries, and racial/ethnic faculty members at the seminaries were not accepted
as new business as they did not meet the criteria specified in the Special Rules of Order
of the General Synod.
REPORT OF THE PRESIDENT
This year I have discovered a unique sense of wholeness in the Refom1ed Church in America.
This is expressed in our theme from the scriptures and interpreted through the Heidelberg
Cate<:hism: that we are a people who belong to our faithful Savior. Jesus Christ. I have
found that we are a peope who find strength and comfort in the steadfastness of our God.
and also. a people who have a vision of God's hand on His church for the next decade.
This vision has already become a challenge tor many throughout the church.
God has blessed the Reformed Church in America with committed. dedicated people who
have a deep concern tor the life of their church and the witness of the church in their
communities. I have visited many of the churches of our denomination and have met some
of the people who make up the 214.000 active communicant members of the Reformed
Church in America. The genuine warmth of spirit and the love of our members for the
Lord and for one another impressed me deeply. I have also seen their zeal for evangelism.
their concern for those outside of their fellowship. and their concern tor the physical needs
of people living in their communities. I have witnessed an increase in benevolent contributions
in response to the needs of starving people in Africa and other parts of the world. The
church is alive and well. and we can expect great things. for God is truly blessing us.
This exciting year of travel included a trip to Asia. where I observed the RCA's mission
work in Taiwan and Japan. A visit to our missionaries in Chiapas. Mexico. was revealing.
I was greatly impressed with the dedication and commitment of our missionaries. There
were also visits to the church growth areas of Mobile. Alabama: Atlanta. Georgia: and
Dallas, Texas. I was also warmly welcomed at Southern Normal School in Brewton.
Alabama. My travels also led me to each of our particular synods. where I had the opportunity
to meet pastors and congregations. I visited inner-city churches as well as rural churches.
It was a joy to participate in the dedication of new church buildings and in the celebrations
of church anniversaries. To hear Dr. Benjamin Wier speak at the National Presbyterian
Church in Washington. D.C.. shortly after his release from imprisonment in Lebanon. was
an emotional and challenging experience.
Included in this term were opportunities to visit our seminaries and colleges. a General
Program Council session. and the meeting of the Black Caucus. I want to thank the General
Synod for the privilege of serving as president this past year. A special thanks to New
Life Community Church in Artesia-its staff. consistory. and members-for releasing me
to exercise the funct ion of this office and for their prayerful support.
I have been impressed with the fine leadership we have in the church. We are fortunate
to have such qualified leadership in the Rev. Dr. Edwin Mulder. our general secretary.
and the entire leadership staff at our denominational offices. In each of our particular synod
offices, gifted leaders with a deep sense of commitment to our Lord serve the church. As
delegates, members of the General Synod. and members of the Reformed Church in America.
I ask you to encourage them as they faithfully carry out their responsibilities.
The Reformed Church in Mission
In many metropolitan areas, the RCA is becoming international in character. An Asian

community is growing on the West Coast of the United States, composed of those who
come to our shores from Japan, Korea, Taiwan, China, Indonesia, the Philippines. India.
and other parts of Asia. In many of these countries the RCA has had missionary witnesses
for many years. Now these people have come to our d~or step. It is not unusual to have
many different languages spoken in the grocery stores, post offices. and restaurants. There
are new missionary challenges all around us since the local congregations of our cities
have become centers of mission fields.
R-1.
To encourage RCA congregations to be sensitive to t he needs of
immigra nts in cross-cultura l situations a nd to take the next step
to meet those needs with meaningful progra ms of ministry. **
My wife, Bette, and I appreciated the opportunity to meet RCA missionaries in Japan at
a retreat center in the mountains near Morioka. We were pleased that Glenn Bruggers.
RCA secretary for Asia, and Eugene Heideman, secretary for program. could also be at
this conference. T his was the first time in fourteen years that our RCA missionaries to
Japan gathered as a group. Missionaries of the Reformed Church in America need to get
together more frequently, not only in Japan but in all our mission fields. in order to spend
time together, to pray, to share mutual concerns. to encourage one another. and to worship
as one body.
R-2.
To instruct the General P rogram Council, working with the area
secretaries, to continue the missionar y retreats on a regular basis
a nd to include funding for such retreats in the world mission
budget. **
Leadership Training
Within the context of world missions. I began to have a new appreciation for leadership
training, as well as discipleship. I saw some of this in Sapporo. Hokkaido. Japan. but more
specifically in Chiapas, Mexico, among the Tzeltal Indian Christians. Training is basically
through apprenticeship. or. as I like to think of it, "discipleship." With an emphasis upon
learning through experience, a young person accompanies an elder when the elder goes
about the work of the church. During the apprenticeship. the you ng person is given
progressively greater degrees of responsibility which increase as the elder recognizes the
leadership gifts in this disciple. The responsibility is gradually increased to such leadership
experiences as teaching and preaching. This lay leadership is the focal point for selecting
elders who may be chosen to go on to school to become pastors.
I understand that there is a difference of church polity between that practiced in Chiapas
and the Reformed Church in America. However. there are some principles here which may
prove to be helpful for us in the United States and Canada as we look at church leadership.
Our Korean congregations in southern California have a position called "deacon trainee."
The consistory and the pastor appoint people to this position. and they function in the capacity
of deacons with the exception of attending deacon board meetings and consistory meetings.
They serve from one to five years in this role before the congregation considers them
candidates for the office of deacon. Again, there is a principle here which we can study.
In visiting the pastors and churches in the United States and Canada, I found no standard
program for the training of lay leadership and no specific training for the offices of elder
and deacon. There is much offered for the training of Sunday school leaders from independent
publishing companies, but little from our own denomination.
REPORT OF THE PRESIDENT 29
R-3.
To instruct the Division of C hristian Discipleship to study this year
the lay leadership training program currently existing in the
Reformed Church in America and to develop resources for the
purpose of leadership training, with particula r attention given to
the training of elders a nd deacons. ••
Theological Education
It was my pleasure to visit and conduct chapel services at both New Brunswick and Western
Theological Seminaries. As a denomination. we can be proud of each of these seminaries
in which excellent leadership is recognized in our two newly inaugurated presidents. the
Rev. Dr. Robert A. White at New Brunswick and the Rev. Dr. Marvin D. Hoff at Western.
The Theological Education Agency (TEA) has completed its first year of service. T he
purpose of this agency. directed by the Rev. Dr. Kenneth W. Van Wyk. is to relate RCA
students who attend seminaries ot her than Western and New Brunswick to the life of the
RCA. Students attend other seminaries for at least three reasons. One is geography. A
seminary close to a student's home is often important because of financial. family. and
employment considerations. Another reason is that some stude nts may wish to specialize
in some specific area of interest and therefore seek a seminary which offers this special
emphasis. Others attend non-RCA seminaries because of the recommendations of friends
or pastors.
There are 75 RCA students under care of classes who are attending 16 non-RCA seminaries
in the United States: 35 of these are attending Fuller Seminary. TEA seeks to relate to
each of these students. If it is the desire of these students to enter into some position of
ministry in the RCA . they must first come under the care of a classis. Each student is required
to study certain denominationally distinctive materials with the purpose of developing
denominational loyalty and support. In its first year. this new agency has made substantial
progress toward forming an effective program of theological training for RCA students at
other seminaries.
A concern of each of our seminaries and TEA is the matter of funding. since these institutions
receive no program support from the denominational budgets. T he support comes from
individuals. churches. and in some instances through askings. It is necessary for these
institutions to appeal to our churches on an individual basis and frequently with insufficient
response. If we as a denomination are serious about theological education and the training
of people for ministry in North America and throughout the world. I believe that we must
make some kind of unified financial commitment to these agencies in addition to what
is now being done. When I attended Western Theological Seminary in the early 1950s.
tuition was paid by the seminary and the RCA's Board of Education. Most of the students
were able to graduate without academic indebtedness. Today some of our graduates are
in the first years of their ministries with debts from $10.000 to $20,000 and the burden
of these debts remains for many years. Our theological students need help. as do our two
seminaries and TEA in meeting their budgets. I believe that each of our churches can give
some kind of financial support to our institutions.
R-4.
To instruct the Board of Theological Education to seek means of
assisting in the funding of the two RCA seminaries and the
Theological Education Agency in such a way that each RCA
congregation may participate in their support. **
Evangelism
On the front wall of the church in Sapporo, Japan, which is served by missionaries Rudy
and Trina Kuyten, there is a beautifully carved wooden cross on which the number ..300..
is prominent. This is the second cross. The first cross had the number ..52" carved on
it. When I asked Rudy what that number meant, he replied, "That is our goal as a church.
This is evangelism done by the family of Christ, not by one person. When 300 people
have come to Christ and acknowledge him as their Lord and Savior, we will then move
into the next stage of our program." In Japan, where one percent of the population is
Christian, this is a real challenge.
This is intentional evangelism. In the United States and Canada, we also need to be intentional
in our evangelism. Pastors, consistories, and congregations need to set evangelism goals.
As a denomination, we should be grateful for the work the General Program Council has
done in its "Plan for Growth." The specific goals set forth in the plan need to be studied
and implemented:
Goal I - Congregational revitalization for evangelization. that during this ten-year period,
500 RCA congregations will actively participate in an evangelism revitalization
program.
Goal 2 - That during this decade the Reformed Church in America will establish 100
new congregations.
Goal 3 - That at the end of the ten-year period, the Reformed Church in America will
have 250,000 active communicant members.
I believe that these goals are realistic. I know that where there is life, there is growth; but
it is also true that where there is growth, there is life.
R-5.
To instruct the General Progr am Council to continue with the " Plan
for Gr owth" and to encourage individua l RCA congr egation s to
par ticipa te in that p la n. **
While visiting New Brunswick Seminary, I heard from both faculty and students that cities
are the most neglected mission fields in the world. They became even more specific by
saying that New York City is the most neglected mission field . Many of our churches have
remained in the inner city long after most of the core members moved away. As a result,
in the midst of the city we have some very large church buildings which can no longer
be financially supported by the small number of people who anend. Since they have become
missions to the people of the inner city, let us not neglect our pastors who serve there.
Let us not neglect the opportunities for ministry which exist there. In this second year
of our Reformed Church in America identity emphasis, may we encourage the exchange
of pastors for weekends or weeks with urban, rural , and inner-city churches.
Our Canadian brothers and sisters of the Reformed Church in America have m inistered
primarily to first and second generation Dutch immigrants in Canada. Now there is a growing
desire to minister to the larger Canadian community. As a result there were four new RCA
church starts in Canada this year. There are difficulties, however, related to language, culture,
and the lack of a known method of ministering to the immediate community. In my
conversations with some of the leaders, there were suggestions that the Reformed Church
in America make room for "venturous faith." We need to think of new methods of church
planting, and we must have the will to expand and accelerate church planting in Canada.
They went on to say " tent making ministries" may be an option; in such cases, the
pastor/evangelist is employed in a secular vocation while working to establish a church.
The Council of Field Secretaries is now working on a project for developing effective methods
of church planting based on its members' experiences. I would encourage the Council of
Field Secretaries to venture into new and non-traditional methods of establishing churches
and subsequently relate its findings to the church as a whole. This fits well into our current
theme that we are "a people who belong ...visioning and venturing."
I am encouraged by the work of our synodical field secretaries. Each regional synod has
its own particular needs, but in each synod these men give support to the local pastors.
1 cite an example of this from the Albany Synod. T here I met with two separate groups
of pastors who get together regularly over breakfast or lunch for mutual encouragement,
the exchange of ideas and opinions, and of course, fellowship. The catalyst for such
experiences has been the synodical field secretary. I am grateful for each secretary and
thankful for his ministry.
Church Unity
I am always amazed at how our Lord took twelve men of such different vocations and
temperaments and formed a cohesive group of twelve apostles. Blessed by the Spirit of
God, they became the nucleus of that larger group of disciples who through the years have
touched every generation since the presence of Jesus Christ on earth. There was diversity,
yet a strong awareness of unity. That which made them a "people who belong" was their
commitment to Jesus Christ, their Lord. Within the Reformed Church in America, the
basis of our unity is also a commitment to the Lord Jesus Christ. Yet, there is diversity,
as seen in our variety of cultures, races, and social statuses and in our differences of
temperament and opinion. The strength of our church, however, is its unity. I like to think
of this in the RCA as a third party. Where once there appeared to be a party of the East
and another of the West, now there is an inclusive party- unity-by which we are truly
known. Added to this unity is the ministry of cooperation with other Christians, both in
North America and throughout the world. In Asia I saw this in the role of the missionary.
The Reformed Church in America carries its mission in Asia, but its purpose is not to
begin Reformed congregations. In the spirit of Christian cooperation, we work with, support,
encourage, and provide resources for the Christians who are already there, working together
to proclaim the gospel of our Lord and Savior, Jesus Christ.
In Chiapas, Mexico, the RCA works in cooperation with the National Presbyterian Church.
Through the blessings of God upon that church and upon our missionaries working
cooperatively with the national pastors, elders, schools, and churches, the church has grown
at such a rate that soon the church in Chiapas will number more communicant members
than does the Reformed Church in America. We have worked together, and God has blessed
this work. We accept the hands of our brothers and sisters in Christ around the world and
walk with them on their journey.
Volunteers
It was a joy to see the work of volunteers during our trip to Chiapas. Bill and Marge Vander
Pol are volunteers whose one purpose is to assist our missionaries in any way they can.
With their private plane they flew us to San Cristobal de las Casas, Chiapas, and from
there we visited the work in other mission areas. We enjoyed seeing a college classmate,
Dr. Bob VanEenenaam and his wife working in Chiapas as volunteers. Bob is a dentist
from Kalamazoo, Michigan, teaching paramedics the techniques of dentistry. I saw volunteers
repairing the burned out central classroom building at Southern Normal School in Brewton.
Alabama, and skilled carpenters finishing up their work on a new church building in Federal
Way, Washington. The Adult Volunteer Services office of our church is ready to respond
to those who feel called to use their skills and their gifts in ministry through the Reformed
Church in America. We need more volunteers.
Missions
We need more career missionaries. and we also need the prayers and the financial gifts
of the church to expand our witness for the Lord in many areas of the world. I concur
with the statement of one of our past presidents. Dr. Harvey Hoekstra ...This is not the
sunset of missions as some may say, but this is the dawn of missions ... I see this need in
the inner city, in special ministries through radio and television. through the ministry of
Bible translators, and through tape ministries. We can't meet all the needs. but we can meet
some.
R-6.
To instruct the Division of World Missions to emphasize the
recruitment of career missionaries to fill the current need in those
areas where the Reformed Church in America is now working, and
to investigate new areas of mission work in response to our
missionaries~ expressions of need. **
Farm Crisis
The RCA has had a long history in rural America. From the rural churches has come much
of the leadership of the RCA. Churches that have contributed more to mission than their
own general funds have most frequently come from rural America. An economic crisis
exists in many of our rural areas today. An article published in the May II issue of the
Los Angeles Times entitled, "Recovery in Farm Economy Years Away, Experts Believe...
quotes the following:
" I don't see a 'bottoming-out' happening this year," says Mark Drabenstott,
an economist at the Kansas City Federal Reserve Bank. "We won't see a
significant rebound in agriculture for several years."
"We could still lose 100,000 farmers this calendar year, and it could be much
worse;• says Robert A. Denman, a legislative analyst for the National Farmers
Union. "We're hardly at a point where anyone can forecast a turnaround in
the situation."
"By the year 2000 there could be as few as 50,000 large-scale farms producing
as much as three-fourths of the (U.S.) agricultural production," reports
Congress' Office of Technology Assessment. If current government agricultural
policies continue, the report adds: "The moderate-size farm largely will be
eliminated as a viable force in American agriculture."
One question I was asked by pastors in the crisis area was, "Does the RCA have a policy
on bankruptcy?" The question is serious. Those members of the RCA who have suffered
fmancial reversals are hurting, and that hurt has made its impact upon the church and the
community. I bring this to your attention in order that we may be aware of our brothers
and sisters in Christ who need our prayers, our compassion, and our fellowship. We need
to walk with them and encourage them. I am grateful to our denominational leadership
who have conducted workshops and seminars on this subject in some of the affected farm
areas.
R-7.
To pause during this session of the General Synod to remember
in prayer those who are facing economic crisis in rural America. **
In conclusion, I want to express my gratitude to you for your support. It has been such
a joy to be welcomed with such warm cordiality by the pastors and lay people of the church
wherever I have traveled. T his has really blessed my life.
I have seen how the Lord has blessed our congregations across the United States and Canada
with fine leadership. These leaders with God-given gifts are not cast in one mold, but as
both lay and clergy, they are dedicated to the ministries to which the Spirit has called them.
The Rev. Steve Brown of Key Biscayne Presbyterian Church in Florida says, "Jesus is not
looking so much for extraordinary people, but ordinary people who can do ordinary things
extraordinarily welL" The RCA is made up of people who can do "ordinary things
extraordinarily well." For that we praise God.
Hudson Taylor, pioneer missionary to China, said "God provides where God leads." This
served as a principle for me this year, but I also see this as a principle for the Reformed
Church in America. The Lord continues to give us a vision of service and ministry. There
is risk involved as we venture forward as a Reformed Church. Thank God that he will
provide where he leads. "God's work, done in God's way, at God's time, will have God's
provision."
Can we take the prophecy of Isaiah 49:6b and apply it to the Reformed Church in America?
I believe we can ..." I will also make you a light of the nations so that my salvation may
reach to the end of the earth." To God be the glory.
* * Upon recommendation of the Committee of Reference, R-1 and R-5 were referred to
the Advisory Committee on Evangelization and Church Growth; R-2 and R-6 were
referred to the Advisory Committee on World Mission; R-3 was referred to the Advisory
Committee on Christian Education and Discipleship; R-4 was referred to the Advisory
. Committee on Church Vocations, and R-7 was referred to the Committee of Reference.
Refer to those sections of these Minutes for the final disposition of the above
recommendations.
REPORT OF THE EXECUTIVE COMMITTEE

The General Synod Executive Committee (GSEC) has served the Reformed Church in
America since 1961. The Book of Church Order (BCO) states that:
The General Synod Executive Committee is established by and responsible

to the General Synod. Its responsibility is to implement decisions and policies
of the General Synod through proper channels and agencies: to support.
strengthen, and correlate the work of the several boards. institutions. and
agencies of the Reformed Church in America. thus seeking to increase the
effectiveness of the mission and witness of the church. (The G01·emmem. Part
IV, Article 7. Section I) .
Several specific responsibilities are defined in the Bylaws of the General Synod (Part I.
Article 3, Section 4). To carry out these responsibilities. the GSEC held stated meetings
on October 9-10, 1985, January 22-23, 1986, April 9-10. 1986. and is scheduled to meet
during General Synod; thus, fulfilling the requirement of four stated meetings prescribed
in the Bylaws.
The report which follows is organized around the major responsibilities assigned to the
GSEC in the BCQ Matters of a general nature to be heard and acted upon directly by
the General Synod are reported here. They are identified by "#"in the outline below. Other
matters are reported through appropriate advisory committees as indicated by the
parenthetical note following the title of the item in the outline below. Referrals from the
General Synod of 1985 are dealt with throughout the report.
Ad Interim Administration
# Particular Synod Minutes
# Ad Interim Appointments
# Debt Reporting
# Consistorial Report Forms
# Resignation of Professor of Theology
Annual Report of Words of Hope to General Synod (Evangelization and Church

Growth)
General Synod Meeting
# Referral of Business
# Communion Offering
# Dates & Sites
Synod Festival (Evangelization and Church Growth)

GENERAL SYNOD EXECUTIVE COMMITTEE 35
Policy and Planning
# Amendments to the Book of Cllurcll Order
# Implementation of Denominational Priority
Denominational Identity (Christian Heritage and Communications)
# Corresponding Delegate Status for TEA Students
# Acceptance of Petitions for Certificates of Fitness for Ministry
# Revision of RCW Bylaws
Budget
General Synod Mission Budget-Offerings (Financial Support)
# General Synod Operational Budget-Assessments
# General Synod Reserves
Special Appeals (Financial Support)
Martha Antoinette Quick Fund (Financial Support)
Supen·ision
# Liaison Committee
Office of Human Resources (Church Vocations)
Office of Finance (Financial Support)
# Staff Consulting Group
Other
# 1985 Statistical Report of the RCA
Funding the Archival Program (Christian Heritage and Communications)
RCA Name and Address Database (Christian Heritage and Communications)
Perspectives (Christian Heritage and Communications)
Committee to Study Ecclesiastical Office and Ministry (Church Order)
Receipt of Ministers from Other Denominations (Church Order)
# Review of Relationships/Responsibilities of Minority Councils and Denom-

inational Policy Bodies
# Election of Board of Direction President

AD INTERIM ADMINISTRATION
Particular Synod Minutes
The GSEC received and found to be in good order the 1985 minutes of the Particular Synods
of Albany. Michigan. Mid-America. the Mid-Atlantics. New York. and the West.
Ad Interim Appointments
To the General Program Council :
Earl Cambridge. representing the Black Council. to fill the unexpired term
of Lyston Stallworth. Class of 1988.
Rupert Clark. representing the Black Council. to fill the unexpired term of
Earl Cambridge, Class of 1988.
Donald Plantinga, representing the Class is of Pella, to fill the unexpired term
of Robert Block. the Class of 1986.
Merrita Tumonong, representing the Classis of North Grand Rapids, to fil l

a vacancy in the Class of 1988.
To the Board of Theological Education
Harry Buis, representing the Particular Synod of Mid-America, to fill the

unexpired terni of Paul Swets, Class of 1986.
James Bultman, representing the Particular Synod of the West, to fill a vacancy
in the Class of 1986.
To the (:ommission on Christian Action
Willis Weymon, representing the Black community, to fill the unexpired term
of Velva Montgomery, Class of 1986.
Hector Carrasquillo, representing the Hispanic community, to fl.ll the unexpired

term of George Cruz, Class of 1986.
To the Commission on Christian Unity
Alice Gonzalez, representing the Hispanic community, to fill a vacancy in

the Class of 1988.
To the Commission on Judicial Business
Thomas Dilts, representing the Particular Synod of the Mid-Atlantics, to fill

the unexpired term of Thomas Addy, Class of 1988.
To the Commission on Nominations
Carlos Rivera, representing the H ispanjc Council, to fill the unexpired term
of Wilfredo Laboy, Class of 1987.
Ronald Geschwendt. representing the Particular Synod of Michigan. to fill

the unexpired term of Thomas Thomasma. Class of 1986.
To the Commission on Worship
Robert De Young to fill a vacant position in the Class of 1988.
To the Editorial Council of the Church Herald
Verna DeJong to fill the vacant at-large position in the Class of 1987.
R-1.
To approve the ad interim appointments. (ADOPTED)
Debt Reporting
A special Committee on Church Funding recommended to the 1976 General Synod that
procedures be developed for an annual review of the debt situation in each local church
and classis. The General Synod adopted a procedure which called for review of church
debt by the classis. the particular synod. and the General Synod.
Each classis is mailed a report form to be completed and returned by March 15 to the
particular synod and to the GSEC. The form asks the following questions:
( I) Does your classis have debts? If so. how much and for what purpose was the money
borrowed? Are there any delinquencies?
( 2) Which committee of the classis reviews the information of local church debt?
( 3) List the total indebtedness of each church within your classis and delinquencies, if any.
( 4) What arrangements have been made for the classis or the churches with delinquencies
to become current in their financial obligations?
As of the April 9-10 meeting of the GSEC, indebtedness reports were received from 40
classes. Of these only nine reported churches that are delinquent in their financial obligations.
In all cases, it appears that church indebtedness is being adequately monitored.
Reports were not received from the classes of Bergen, Florida, Holland, Mid-Hudson,
New Brunswick, and Philadelphia.
Consistorial Report Forms
In order to facilitate the gathering of church indebtedness information, the GSEC authorized
the inclusion of the following questions in an addendum to the consistorial report form.
I. Does your church have any indebtedness? . . . . . . . . yes . . . . . . . . no

2. If yes, what is the total indebtedness? $ .............. .
3. Is your church delinquent in its financial obligations? . . . . . . . yes . . . . . . . no
4 . If yes, what is the amount of the delinquency? $ ......... .
It was further agreed that the addendum itself would make clear that the stated clerks of
the classes are responsible for collating and reporting as appropriate the information gathered
through the addendum, using the existing form for reporting to the particular synod and
the GSEC.
Resignation of Professor of Theology
At its 1985 meeting. the General Synod learned that Professor of Theology E. Earle Ellis
had accepted a position as a professor at Southwestern Theological Seminary in Fort Worth,
Texas. In response to a letter subsequently received from Dr. Ellis, the GSEC accepted
his resignation as a professor of theology and granted him a letter of dismission to the
University Baptist Church in Fort Worth. Texas. Such a letter was sent by the general secretary
in October. 1985.
R-2.
To endorse the acceptance of the resignation of E. Earle Ellis as
a General Synod professor of theology and the granting to him of
a letter of dismission to the University Baptist Church in Fort Worth,
Texas. (ADOPTED)
GENERAL SYNOD MEETING
Referral of Business
The business of General Synod has been assigned to the appropriate committees as presented
in the Workbook.
R-3.
To approve the assignment of General Synod's business as presented
in the General Synod Workbook. (ADOPTED)
Communion Offering
Upon recommendation of the president of General Synod, the GSEC designated the General
Synod communion offering to be used toward the purchase of a vehicle for Dr. Moices
Ocampo, a missionary paramedic trainer appointed by the National Presbyterian Church
in Chiapas, Mexico.
Dates and Sites
The GSEC received from the Particular Synod of New York an invitation to the General
Synod to meet with.in its bounds in 1988.
R-4.
To accept the invitation of the Particular Synod of New York to hold
the 1988 meeting of the General Synod on the Rosehill Campus of
Fordham University, Bronx, New York, on June 11-18, 1988.
(ADOPTED)
Also received was an invitation from Hope College and Western Seminary to hold the General
Synod meeting on its campuses on the occasion of the 125th anniversary of their foundings
in 1991.
R-5.
To accept the invitation of Western Seminary and Hope College to
hold the 1991 meeting of the General Synod on their campuses on
the occasion of the 12Stb anniversary of their foundings.
(ADOPTED)
PO LIC Y AND P LANNING
Amendmen ts to the B ook of Chur ch Order
I. 77ze Government
The General Synod of 1985 adopted and referred to the classes for approval 14 proposed
amendments to The Government. These amendments are recorded in the 1985 Minutes of
General Synod , pp. 170, 176, 177, 178, 179, 181, 189, and 193. A tabulation of classis voting
follows:
Proposed Amendments approved disapproved

I . Definition of Minister of the Word 45
Chapter I, Part I, Article I, Section 3 (BCO
1985, p. 9)
2 . Re-election of Elders and Deacons 43 3

Chapter I, Part I, Article 2, Section 11 (BCO
1985, p. 14)
3. Right to Redress of a Member of Consistory 46 0

Chapter I, Part I, Article 4, Section 4 (BCO
1985, p. 16)
4 . Union Churches 46 0
Chapter 1, Part I , Article 7, Section I (BCO
1985, p. 19)
5. Depositing of Class is Records with Denomina- 45

tiona/ Archives
Chapter I, Pan II, Article 5, Section 2 (BCO 1985,
p. 25)
6. Clarification of Constitutional Inquiries

Chapter 1, Part ll, Article 7 (BCO 1985, p. 26)
Section I. a. 39 7
Section I. g. 42 4
Section I. h. 38 8
7. Certificate of Fimess For Ministry 37 9

Chapter 1, Part ll, Article 8, Sections 5c and 6,
Articles 9 and 10 (BCO 1985, pp. 35-39)
8. Supervision of Minsters of the ~rd 45

Chapter I, Pan II, Article 11, Section I (BCO 1985,
p. 39)
9. Receipt of Licensed Candidates from Other 45

Denominations
Chapter I. Part II, Article II. Section 8 (BCO 1985.
p. 41)
I 0. Depositing of Particular Synod Records with 45

Denominational Archives
Chapter I. Pan III. Article 5. Section 4 (BCO 1985.
p. 46)
II . Depositing of General Synod Records with 45

Denominational Archi1·es
Chapter I, Pan IV. Article 5, Section 3 (BCO 1985.
p. 52)
12 . Retireme/11 Age for General Synod Professors of 45

Theology
Chapter I, Part IV, Article 8. Section 10 (BCO
1985, p. 55)
R-6.
To declare amendments 1 through U to have been approved by the
classes for incorporation into the Book of Church Order. (ADOPTED)
2. Bylaws and Special Rules of Order
The 1985 General Synod adopted for recommendation to the 1986 General Synod the first
reading of three revisions to the Bylaws and Special Rules of Order ofthe General Synod,
as listed below:
1. Corresponding Delegate Status for TEA Director (MGS 1985, p. 176)
2 . Disbanding of Commission on Evangelization and Church Growth (MGS 1985, p. 185)
3. Membership of Commission on Theology (MGS 1985, p. 186)
R-7.
To declare the amendments 1 and 2 listed above, approved by the
1985 General Synod in first reading, to be incorporated into the
Book of Church Order. (ADOPTED)
.,.. In light of the General Synod's action on R-9 and R-10 (p. 213), Amendment 3 was not
recommended for incorporation into the Book of Church Order. •
Implementation of the Denominational Priority
Upon recommendation of the GSEC, the General Synod in !981 adopted as its priority
for the 1980s "Crossing Cultural Barriers: Reaching and Receiving in Christ." Por various
reasons the implementation of this priority has not received major attention in recent years.
The GSEC therefore last year instructed the GPC to explore ways and means of implementing
this priority.
The GSEC at its April, 1986, meeting received from the GPC its final report on
implementation plans. The recommendations adopted fell into three areas:
Imeraction of Christ's people with each other across cultural barriers - Included
in this area were proposals to hold a festival on the denominational priority in 1988
under the leadership of the four councils; the establishment of guidelines for mutual
sharing through workcamp experiences and similar programs; the encouragement
of RCA members to utilize foreign travel and travel in North America as a means
of growth in international and cross-cultural understanding: and development of a
program of pastoral exchange.
Further study of cross-cultural issues - This area would include the developmem
of study programs designed to promote cross-cultural understanding for utilization
by children, youth, and adults: the enhancement and updating of TRAVARCA
resources on multi-cultural themes; and the identification of instances in which
evangelism and social witness are linked in cross-cultural situations.
Assistance to RCA congregations and members in learning to live more effectively

in relationships with neighbors of other faiths - World Mission staff was urged to
consider assigning an RCA missionary for a period of one year or more to assist
RCA congregations and members in this area.
Policy on General Synod Reserves
Noting that the General Synod reserves (unappropriated) stood at approximately $300,000
at the close of 1985, the GSEC considered the formation of a formal policy governing its
reserve funds.
Since the General Synod budget is funded almost entirely through assessments, the GSEC
set a minimum goal for the reserve fund at 20 percent of the budget. That amount would
provide for cash flow fluctuations and adequate investment income, and would also be
sufficient to cover the expenses of the General Synod office for approximately six months.
Corresponding Delegate Status for TEA Students
The Book of Church Order (BCO) in Chapter 3, Part I, Article 8, Section 5, provides for
the student body of each RCA seminary to appoint two corresponding delegates to the General
Synod. A request has been received from Students enrolled in the TEA program that
corresponding delegate status be provided for them.
Since the TEA students do not now meet as group, it would be necessary for the TEA
director, in consultation with the TEA executive committee, to make the appointments.
R-8.
To approve in first reading the following revision of the BCO,
Chapter 3, Part I, Article 8, Section 5, and recommend it to the
1987 General Synod (additions underlined):
Section 5. Seminary Students
The students of each RCA seminary shall appoint two of their

members as corresponding delegates.
The TEA director, in consultation with the TEA executive

committee, shall appoint two of the students enrolled in the TEA
program as corresponding delegates. (ADOPTED)
Acceptance of Petitions for Certificates of Fitness for Ministry
When . the implementation of TEA was approved by the 1985 General Synod. it was
understood that the 33-month application period wou ld be phased in over a number of years.
The program has therefore thus far been using the March 15 deadline (15 months) formerly
used in the dispensation process for the receipt of petitions for Certificates of Fitness for
Ministry for disposition the followi ng year.
Since the March 15. 1986. deadline 36 applications have been received : 17 for persons
graduating in 1987; ten for persons graduating in 1988; two for persons graduating in 1989:
four for persons who have already graduated from seminary ; and two from persons for
whom an anticipated graduation date was not indicated .
Because of the confusion about the petitioning process. the fact that the BCO amendments
with respect to the process have not yet been incorporated into the BCO, and the fact that
a process manual for classis student supervision committees is not yet in print. the GSEC
is proposing that the General Synod accept applications postmarked up until June 15. 1986.
in th is transitional year.
R-9.
To waive the March 15 deadline and accept all petitions for
Certificates of Fitness for Ministry postmarked up until June 15,
1986, in this exceptional year of transition. (ADOPTED)
Bylaws of the Reformed Church Women
The Bylaws of the Reformed Church Women specify that amendments to that document
must be "approved by the General Synod upon recommendation of the GSEC." The following
amendments are presented for consideration by the General Synod at this meeting.
R-10.
To approve the following amendments to the Bylaws of the Reformed
Church Women (deletions are enclosed in parentheses; additions
are underlined):
BYLAWS OF THE REFORMED CHURCH WOMEN
(PREAMBLE)
(By vote of the November, 1972 Board of Managers of the National Department
of Women's Work, RCA, a new name and structure was adopted. Changes were
to be implemented beginning January, 1973.)
ARTICLE I NAME
The name of this organization shall be Reformed Church Women.

ARTICLE II PURPOSE
(The purpose of Reformed Church Women shall be to unite all the women of the
Reformed Church in America in Christian fellowship in order to make Christ known
throughout the world, to deepen the spiritual life of each of its members, and to
develop a sense of personal responsibility for the whole mission of the Church,
through a program of prayer, education, giving and service.)
OUR PURPOSE
TO GLORIFY GOD
we as Reformed Church Women unite in

devoting ourselves to Jesus Christ,
discipling one another in love,
developing a responsibilitv for mission
through the enabling power of the Holv Spirit.
ARTICLE Ill RELATIONSHIPS
I . Reformed Church Women shall be accountable directly to General Synod

through the General Synod Executive Committee.
2 . Programs and policies of Reformed Church Women shall be determined and

administered by a (National) Denominational Board.
ARTICLE IV MEMBERSHIP
I . Reformed Church Women shall be open to all women who subscribe to its
purpose.
2. The (National) Denominational Board shall be composed of one representative

elected by each classical union which has less than thirty-five (guilds) local RCWs
and two representatives elected by each classical union which has thirty-five
or more (guilds) local RCWs. These representatives shall serve a term of three
years. The staff and consultants shall be members ex officio, without vote.
3. One-third of the (National) Denominational Board shall be elected annually by

(their) its classical unions for a three year term. No representative shall (succeed
herself unless she has been serving less than a three year term) serve more than
two consecutive three year terms.
4. In addition to those persons elected as classical representatives, the Executive

Committee shall have the authority to appoint up to four persons as members-
at large who shall be full voting members of the (National) Denominational
Board and of the (National) Denominational Executive Committee with the term
of office tobe defined at the time of appointment.
ARTICLE V OFFICERS
1 • The elected officers of Reformed Church Women shall be a President, 1st Vice
President, 2nd Vice President, Secretary of Spiritual Life/Education, Secretary
of (Organization/Service) Service/Organization, and Secretary of Finance.
The above also serve as officers of the (National) Denominational Board.

2 • These officers shall be elected by the (National) Denominational Board (at)

prior to the Triennial Assembly, at which time they will be installed.
3. Term of office shall be three years. No officer shall succeed herself in the same
office for a consecutive term.
Upon election to a (National) Denominational office, an officer shall be relieved

as classical representative and each union affected shall appoint a representative
to f'ill the unexpired term.
(3a.) (The) Each elected standing committee secretary-Spiritual Life/Education and

(Organization/Service) Service/Organization-each year shall appoint with the
approval of the Executive Committee an assistant from her respective committee
(with the approval of the Executive Committee).
( 4. There shall be a nominating committee of National Reformed Church Women

composed of one representative named by and from each synodical board. It
shall be the duty of this committee to prepare a slate of officers. Persons eligible
for election shall be those currently serving on the National Board or those
members having served anytime during the three years preceding the national
election. The chairperson-appointed by the President- shall also serve on the
Planning and Review Committee.)
(5)!_: A vacancy (on) within the (Executive Committee) elected offices or among the
members-at-large shall be temporarily filled by the Executive Committee.
(6)~ The duties of the officers shall be:
a . President: presides at all meetings of the Board and Executive Committee;

in consultation with the Executive Director appoints members to special and
standing committees and persons to attend special meetings; serves as an
official representative of Reformed Church Women at denominational,
interdenominational and such other meetings in which Reformed Church
Women is invited to participate.
b. lst Vice President: assists the President; presides in the absence of the
President and assists her whenever possible; represents Reformed Church
Women at the request of the President.
c . 2nd Vice President: assists the President; presides in the absence of the
President and 1st Vice President; carries out special duties assigned by the
President; represents Reformed Church Women at the request of the
President. (This office is not in succession for the presidency.)
d . Secretary of Spiritual Life/Education: serves as convener for this committee,

preparing agenda, programming content and process for its meetings; in
consultation with Executive Director directs implementation of decisions made
by the committee.
Assistant Secretary of Spiritual Life/Education: serves as co-planner with

the Spiritual Life/Education Secretary to assist and support the Secretary
whenever called upon.
e. Secretary of (Organization/Service) Service/Organization: serves as convener

for this committee, preparing agenda, programming content and process for
its meetings; in consultation with Executive Director directs implementation

of decisions made by the committee.
Assistant Secretary of (Organization/Service) Service/Organization: serves as

co-planner with the (Organization/Service) Service/Organization Secretary
to assist and support the Secretary whenever called upon.
f. Secretary of Finance: serves as convener of the Finance Committee, preparing

agenda, programming content and process for its meetings; revieM and makes
recommendations relative to investment portfolio, audit, and budget.
ARI'ICLE VI MEETINGS
1. The (National) Denominat.ional Board of Reformed Church Women meets

(nationally every three years in conjunction with the 1iieooial Assembly.)
at least once each triennium, preferably prior to the 1iiennial Assembly.
The other years the synodical boards meet in their respective synods.
2. A special meeting of the (National) Denominational Board may be called by

the Executive Committee.
3. A quorum for meetings of the (National) Denominational Board shall be at

least one over one-half of the voting members.
ARTICLE VII EXECUTIVE COMMITTEE
1 . The Executive Committee shall consist of the elected and appointed otr~eers of
the (National) Denominational Board-President, 1st Vice President, ind Vice
President, Secretary of Spiritual Life/Education, Assistant Secretary of Spiritual
Life/Education, Secretary of (Organization/Service) Service/Organization,
Assistant Secretary of (Organization/Service) Service/Organization, Secretary
of Finance-and the president of each synodical board, the members-at-large
and the chairperson of the Planning and Review Committee.
The Executive Director and (National) Denominat.ional President shall be

members of all committees-ex officio, without vote.
Synodical consultants (shall) may attend meetings of the Executive Committee-

ex officio, without vote-at the invitation of the Executive Director and/or the
President.
(In accordance with Article V, Section S of the bylaws wherein the Executive
Committee is charged with the responsibility of nlling vacancies occurring on
the Executive Committee between the 1iiennial Assemblies, the Executive Council
shall fill the office of Vice President [should such vacancy occur] with a qualified
person, choosing one from among the Synodical Presidents.)
2 • The Executive Committee shall meet semi-annually. (and an ad interim committee

shall meet as necessary.)
3. A quorum of the Executive Committee shall be one over one half of the (members)
committee membership.
ARTICLE Vm COMMITTEES
1. (The activities of this organization shall be carried on by) There shall be three
Standing Committees.
a . Spiritual Life/Education - It shall be the responsibility of this committee to

develop Bible study, devotional, prayer and worship materials, mission and
leadership development programs, personal growth and concerns of women
resources.
b . (Organization/Service) Service/Organization - It shall be the responsibility

of this committee to promote Mission Service Fund, World Ministries
support, service to missionaries, Baby Roll, promotion, membership and
fellowship of Reformed Church Women, community service and action.
c . Finance and Budget - It shall be the responsibility of this committee to

prepare, interpret, review, and recommend rmancial reports and budgets.
(Preparation, interpretation, review, and recommendation of the rmancial
reports and budgets.)
2 . There shall be additional committees as deemed necessary for the operation

and administration of Reformed Church Women.
~ Planning and Review - It shall be the responsibility of this committee to

recommend policy, structure, research, triennial theme development, goals,
and objectives.
This committee shall be composed of the chairperson, one representative

named by and from each synodical board, members-at-large and Nominating
Committee chairperson.
The President shal.l appoint the chairperson from among those members
presently serving or who have served on the Denominational Board within
the last five years.
b . Nominating Committee - It shall be the responsibility of this committee to

prepare a slate of officers. Persons eligible for election shall be those currently
serving on the Denominational Board or those members having served
anytime during the five years preceding the denominational election. The
chairperson-appointed by the President-shall also serve on the Planning
and Review Committee.
This committee shall be composed of one representative named by and from

each synodical board.
ARTICLE IX FINANCE
1 . The ClScal year shall be the calendar year.
2 . Funds for Reformed Church Women shall be provided by annual (per-member

dues) membership gifts, contributions, and offerings. (Dues) Membership gifts
shall be paid to the classical union treasurer. Funds for operation of the classical
union as authorized by the (National) Denominational Board shall be retained
by the union and the balance forwarded to the (National) Denominational office
for operation expenses of (National) Denominational and Synodical Reformed
Church Women.
3. All monies and offerings contributed by Reformed Church Women shall be

designated by the (National) Denominational Board for Reformed Church
approved programs and agencies.
4 . An operating budget for three years shall be prepared by the Finance Committee.
Upon approval by the Executive Committee it shall be presented for adoption
to the (National) Denominational Board at its meeting prior to the triennial
(meeting) assembly and to the (GSEC) General Synod Executive Committee
for recommendation for approval by the General Synod.
5. The books shall be audited annually under the direction of the General Synod.
ARTICLE X STAFF AND DUTIES
1. There shall be an Executive Director of Reformed Church Women. She shall

be appointed by the (Execu~ Committee) Denominational Board ib consultation
with the General Secretary of the Reformed Church in America. She shall be
accountable to the Executive Committee through the President and shall report
periodically to the General Secretary of the Reformed Church.
a • She shall serve as chief liaison for Reformed Church Women with all other
Reformed Church agencies.
b . She shall .s uggest program design and implementation.
c. She shall be general manager of the office of Reformed Church Women,

employing such personnel as required for efficient office operation and
program implementation within budget allowance. -
(d. She shall serve as advisor to all committees.)
d. She shall appoint and supervise synodical consultants in consultation with

synodical boards.
e . She shall serve as advisor to all committees.
ARTICLE Xl AMENDMENTS
Amendments of bylaws of Reformed Church Women are to be approved by General

Synod upon recommendation of General Synod Executive Committee.
These bylaws may be amended by a two-thirds vote of the members of (National)

Denominational Board (present at any 1iiennial Assembly), provided written notice
of the proposed amendment bas been given to each member of the Board two months
in advance, or by circulating the amendment/s to the (National) Denominational
Board and requiring written vote.
ARI'ICLE XD PARLIAMENTARY AUTHORITY
The rules contained in Robert's Rules of Order, Revised, shall govern the
organization in all cases in which they are applicable, a nd in which they are not
inconsistent with the bylaws of Reformed Church Women. (ADOPTED)
BUDGET
General Synod Operational Budget-Assessments
The General Synod Operational Budget provides funds for the expenses of the General
Synod meeting, General Synod officers. staff. commissions. the Church Herald and other
publications, the Board of Theological Education. minority councils. maintaining ecumenical
relationships, and such other work as the Synod directs.
The General Synod Operational Budget is funded almost entirely by a pe r-member

assessment on the classes. In recent years the per-member assessment has been :
1981 $3.00
1982 3.50
1983 3.72
1984 4.00
1985 4.30
1986 5.00
Since 1979 the GSEC has sought to keep the annual increase in the assessment to
approximately ten percent. This was not possible in 1982 because of increased airfares.
postage, and printing costs. The increase for that year was in fact almost 17 percent. In
1983, however, the economic climate in the country, the strain upon the financial situ~tion
of many local congregations, and the need in the GPC for increased funding offered strong
incentives to keep the increase in the assessment at a bare minimum. Following a reduc-
tion in the size of several commissions and the number of meetings held, it was possible
to keep the increase to less than six percent. The increase in 1984 was also approximately
six percent. In 1986 the increase was seven percent-again, well below ten percent.
In 1986, however, the budget was increased by approximately 16 percent. The three major
reasons for the increase were the location of the 1986 General Synod meeting and festival;
the RCA identity event, and the partial implementation of a new system of allocating
administration and promotion salary expense across the denominational budgets. The GSEC
has set a goal of $5.00 as the maximum per-member assessment for 1987, which would
require holding the assessment at the 1986 level.
At its April, 1986, meeting, the GSEC reviewed requests for the 1987 Operational Budget
totalling $1,119,257. Included in the requests were substantial increases for the second phase
of the implementation of the new salary allocation system, the new BTE structure under
discussion (see Church Order section), and the increased postage expense of the Church
Herald. However, there is also a substantial decrease ($75,000) in the amount requested
for the 1987 General Synod meeting and festival. These requests were again reviewed during
the General Synod meeting in light of the 1985 active communicant membership and the
goal of the GSEC to hold the assessment at a maximum of $5.00 for 1987. Several minor
adjustments were then made prior to the presentation of the following recommendation.
• R-11.
To approve the following 1987 Operational Budget of $1,115,757,
and further,
to fix the per-member assessment for 1987 at $5.00. (ADOFfED)
1987 GENERAL SYNOD OPERATIONAL BUDGET
INCOME
Actual Actual Budget Budget

1984 1985 1986 1987
Classical Assessments $857,243 $923,381 $1,068,187 $1,065,757

Investment Income 25,295 36,376 28,000 29,000
Services & Fees 12,000 12,000 12,000 12,000
Income for Ecumenical Agencies . 4,669 7,130 7,000 7,500
Other Income 2,625 792 3,000 1,500
$901,832 $979,679 $1,118,187 $1,115,757
I. I. General Synod Meeting
General Synod Meeting

Actual
1984
EXPENSES
Actual
1985
$117,274 $ 88,099
Budget
1986
$195,000
Request
1987
$130,000
Budget
1987
$130,000
General Synod Festival 15,086 10,796 30,000 15,000 15,000
Printing & Postage 47,726 54,668 60,000 65,000 65,000
$180,086 $153,563 $285,000 $210,000 $210,000
II. General Synod Office ~
Salaries (6 staff) $190,242 $194,308 $228,442 $256,000 ~$256,000

Staff Benefits 36,738 39,277 59,395 63,000 63,000
Staff Travel 18,893 14,422 20,000 20,000 20,000
Office Rent/Maintenance 23,257 17,811 30,000 23,000 23,000
Office Equip./Repairs 2,507 534 3,000 2,000 2,000
Office Supplies 3,339 2,054 4,000 3,000 3,000
Office Mimeo/Printing 7,413 8,241 8,500 9,000 9,000
Postage/Mailing 4,611 4,292 7,000 6,000 6,000
Data Processing 3,000 3,000
Database 5,000 5,000
Telephone 7,812 6,426 10,000 8,000 8,000
Audit 7,000 6,100 9,500 9,500 7,500
Legal 7,497 10,252 8,000 10,000 9,000
Insurance 2,751 3,164 4,000 7,000 7,000
Archival Program 13,000 23,500 20,900 24,000 24,000
Contingency #9,360 7,936 2,500 3,000 3,000
$334,420 $338,317 $415,237 $451!500 $448,500
Actual
1984
Actual
1985
Budget
1986
III. General Synod President. Executive Committee. and

Commission Meeting Expenses
President $ 9.251 $ 7.751

Request
1987
$ 12.000 $ 12.000
Budget
1987
$ 12.000
•
Pastoral Coverage 1.828 1.250 2.500 2.500 2.500
GSEC 25.571 25.924 35.000 32.500 32.500
Commissions
Christian Action 7.383 4.771 10.000 10.000 10.000
Christian Unity 8.935 7.377 7.000 7.000 7.000
Church Order 1.275 1.357 4.000 4.000 4.000
Evan./Church Growth 2.601 8.461
History 3.986 5.097 7.500 6.000 6.000
Judicial Business -- -- 3.500 3.500 3.500
Nominations 2,986 1.785 4.000 4.000 4.000
Theology 3,732 4.745 5.500 5.900 5.900
Women 5,540 3,874 6,500 6.500 6.500
Worship 3,672 · 6,878 5,500 6,000 6.000
$ 76,760' $ 79,270 $103~0oo $ 99,900 $ 99.900
IV. Other General Synod Agency and Committee Expenses
Board of Theological Ed. $28,644# $21,017 $25,800 $47,500 $47,500

Staff Consulting Group 4,458 4,804 5,000 6,000 6.000
Hymnbook Committee 9,300 6,900
Hymnbook Pro.Comm. 11,725 2,500
Black Council 20,337 22,620 23,000 23,000 23 ,000
American Indian Council 8 ,625 9,296 12,000 12,500 12 ,500
Hispanic Council 11 ,225 10,512 15,000 15,000 15,000
Asian American Council 13 ,972 14,936 16,500 17,100 17, 100
Consul. Specialized Minis. 2,000
Eccl. Office & Minis. 5,235 7,000 7,000 7,000
Theo. Ed. in Far West 8,000
Ad Hoc/Minority Pastors 276
Contingency 4,223 11,771 6,000 8,000 8,000
$109,060 $118,816 $114,800 $136,100 $136,100
# includes $2,444 for Seminary Presidents Search Committee
V. Publications
et'i"l
Church Herald $60,000 $63,000 $66,150 $82,257 $82.*--
Occasional Papers 865 4,449
Book of Church Order 6, 194 8,074 5,500 8,500 8,500
BCO in Spanish 2,312
Theological Comm. Papers 2,000
Publication of Alternate
Liturgical Forms 10,000
Theological Journal 8,000 8,000 8,000
$69,059 $87,835 $79,650 $98,757 $98,757
Actual Actual Budget Request Budget

1984 1985 1986 1987 1987
VI. Ecumenical Delegation
NCC Governing Board $ 5.817 $ 7.924 $.6.500 $•7.500 s 7.500

WCC US Conference 1.380 1.000 1.000 1.000
Christian Reformed Church . 98 204 1.500 1.000 500
Travel Contingency 9.309 7.691 9.000 9.000 9.000
Interpretive Speaking 1.500 3.000 3.000 3.000
$16.604 $17.319 $21.000 521.500 $21.000
Vll. Ecumenical Agencies
WARC $ 7.293 $10.000 $ 9.500 $9.500 $ 9.500

NCC# 21.500 23.500 25.000 26.650 26.650
WCC# 24.000 23.500 25.000 23.350 23.350
$52.793 $57.000 $59.500 $59.500 $59.500
# not paid from assessments
VIII. Other
RCA Identity Emphasis $ $ 9.868 $40.000 $40,000 $40,000

Promotion of Directory
of Worship 2,000 2.000
$ $ 9,868 $40,000 $42,000 $42.000
TOTAL $838.782 $861.988 $1.118.187 SIJ 19257 s $1.115.757

SUPERVISION
Liaison Committee
The Liaison Committee is made up of two members from the GSEC and two from the
GPC, named according to the bylaws of the respective units. One of the two GSEC members
is elected to the chair by the committee. The present members are: Bruce W. Neckers,
Chair (GSEC); Leonard Kalkwarf, (GSEC); Arnold Punt, (GPC); and Robert Skinner
(GPC).
The committee has five principal accountabilities:
I . Negotiation as required between the GSEC and GPC.

2 . Oversight and evaluation of the general secretary.
3. Review and recommendation to the GSEC of personnel policies, including salary
ranges and benefits for denominational staff.
4 . Review and recommendation to the GPC Coordinating Committee of salary ranges
and benefits for missionaries.
5 . Review and approval of salaries as provided in III-A-3.
Tlie Liaison Committee functions within the policies approved by the GSEC. Among these
policies are salary classifications which reflect the degree of responsibility carried by staff
members filling the respective positions. Information concerning the classification of specific
positions is available from the office of the general secretary. A broad sketch of the
classifications with salary ranges (including housing allowances) in effect in April of the
current year appears below:
SALARY RANGES
low mid-point high

CLASSIFICATION (80%) (100%) (120 %)
Executive Staff Ia 39,050 48,825 58,600

lb 36,175 45,225 54,275
II 33.325 41,650 49,975
III 28,975 36,225 43,475
(85 %) ~100%~ (115%)

Professional Associates IV 17.950 21,125 24,300
Administrative Staff v 16,600 19,525 22,450
Secretarial and Office Staff VIA 15,025 17,675 20,325
VIB 12,875 15,150 17,425
NafE: Special circumstances may warrant hiring below the sixth range.
Staff Consulting Group
The Staff Consulting Group (SCG)was organized at the Consultation on Funding in 1973
and approved by the General Synod in that same year. The membership consists of the
general secretary; the secretary for General Synod operations; the secretary for program;
the secretary for church development and operations; the director of promotion,
communication, and development; the coordinator of human resources; the treasurer of
the RCA; the particular synod executives; the field secretary of the Emerging Synod of
Canada; the seminary and college presidents; the director of the Theological Education
Agency; the executive director of Reformed Church Women; and the editor of the Church
Herald. The president of General Synod participates as an observer.
The SCG met on October 16, 1986, and March 26, 1986, in Chicago, Illinois. Major items
under consideration were the RCA name and address database and.review of current or
anticipated fund drives and special appeals.
OTHER
Election of Board of Direction President
In accordance with its corporate bylaws, the General Synod must annually elect a president
of the Board of Direction.
R-U.
To elect Jerrald Redeker president of the Board of Direction for
one year. (ADOPTED)
1985 Statisical Report of RCA
PRELIMINARY SUMMARY OF THE STATISTICAL REPORT
OF THE REFORMED CHURCH I~ AMERICA
for the year 1985
1984-1985
Increase
1983 1984 1985 (Decrease)
I. Churches 947 956 954 (2)

2. Church Families 139.191 139.104 138.725 (379)
3. Active Communicants 215.521 213.812 213.228 (584)
4 . Inactive Communicants 44.624 43 .621 44.764 1.143
5. Baptized Non-Communicants 91.211 91.152 90.844 (308)
6. Total Baptized Membership 351.356 348.585 348.836 251
7. Adherents 33.224 33.502 34.846 1.344
8. Received on Confession 9.109 8.396 8.297 (99)
9. Received on Certificate 5.650 5.547 5.555 8
10. Transferred 4.757 4.815 4.787 (28)
11 . Deceased 3.018 3.077 3.053 (24)
12 . Other Removals from Roll 6.780 5.720 5.960 240
13. Infants Baptized 5.473 5.608 5,454 (154)
14. Adults Baptized 1.206 1.192 1.046 (146)
15. Sunday Church School 105 .397 105.276 103.086 (2.190)
16. Attended Communicants Class 10.150 10.123 10.126 3
17. Received Catechetical Instr. 25.391 23 .506 22.657 (849)
17a. Recei ved Other Instruction 44.105 43.502 44.021 519
18. Church Herald Subscriptions 57.301 54.151 51.779 (2.372)
19. General Synod Mission $ 8,911.733 $ 8.989,756 $ 9,061 ,961 $ 72 ,205

20. Denominational Funds 1,706,680 1,575,948 1,215,265 (360,683)
21 . Particular Synod and
Classical Mission 4,965 ,250 5,394,222 5,584,551 190,329
22. Other Mission 5,618 ,301 6,317.717 6,836,618 518,901
23. Congregational Purposes 93,899,667 102,452,161 105,663.291 3,211,130
TOTAL $115,101 ,631 $124,729,804 $128,361,686 $3,631,882
New Churches Disbanded Churches
La Iglesia Del Comforter, Chicago, lL Ontario Reformed, Webster, NY

Agape, Berkeley Heights, NJ Bergen Memorial, Brewton, AL
Grace Reformed, Newark, NJ Community Reformed, Southgate, MI
Newtown Reformed, Newtown, PA Talmadge Reformed, Philadelphia, PA
Formosan, Williston Park, NY Berden Heights, Fair Lawn, NJ
Nakwon Reformed, Long Island City, NY Melrose Reformed, Bronx, NY
Siloam Church, Long Island City, NY Korean Smyrna, Los Angeles, CA
Cortaro Vista Comm., Tucson, AZ Young Kwang, Northridge, CA
Montbello United, Denver, CO
Faith Reformed, San Antonio, TX
Review of Relationships and Responsibilities of Minority Councils a nd Denominational

Policy Bodies
In 1975 the GSEC formed a joint committee composed of representatives and executives
of the minority councils and General Synod's major polk)' bodies to review the relationships
and responsibilities of minority councils and denominational policy bodies. This joint
committee presented its final report to the General Synod in 1978. Included in the
recommendations adopted by the General Synod was an instruction to the GSEC to conduct
such a review again for report to the General Synod of 1985. which date was later changed
by the General Synod to 1986 (MGS 1975, p. 63 and MGS 1984, p. 41).
The GSEC authorized the appointment of a special committee to conduct the review in
June of 1984. Included in the make-up of the committee were three members appointed
by the GSEC. two by the GPC. one by the BTE, and one from each of the four minority
councils. Staff services were provided by the general secretary and secretary for program,
with the staff of the minority councils serving as consultants. The Church Herald Editorial
Council and Reformed Church Women were each invited to send an obsever.
The committee first met in May of 1985 and has met three times since, with the GSEC
receiving periodic progress reports. In April of this year, the GSEC learned that the review
committee requires additional time to complete its study and development of
recommendations. The GSEC will therefore be considering the final report of the committee
in 1987 for report and recommendation to the General Synod that year.
55
REPORT OF THE BOARD OF DIRECTION
The Board of Direction (BOD) is pleased to provide its annual report for the calendar year
of 1985. This is the !66th year since the incorporation of General Synod by a Special Act
of the Legislature of the State of New York in 1819.
Invested Funds
The BOD has fiduciary responsibility for the investment of the New York Funds. the New
Jersey Funds, the Reformed Church Investment Program, and the General Synod Operating
Budget reserves. The New York Funds consist of monies held in trust by the General Synod
for the support of various programs in the RCA . including New Brunswick and Western
Seminaries, the colleges, the General Program Council. etc. The income from these funds
is distributed to the designated beneficiaries. On December 31. 1985. the New York Funds
had a balance of $3,595,263.
Included in this total, the amount of $1,159,888 is currently invested in the Martha Antoinette
Quick Memorial Fund. This fund holds investments in Interchurch Center bonds amounting
to $690,440; in the Reformed Church Extension Foundation Notes amounting to $397.950:
and in investments in the RCA Cash Program amounting to $71,498.
Aside from the foregoing, the remaining balance of New York Funds is part of the Reformed
Church Investment Program which had total assets of $8,068,404 at December 31, 1985.
The funds are invested as follows:
I. Balanced portfolios consisting of both equity and fixed income securitieS

maintained with two separate investment advisors, namely Scudder, Stevens &
Clark, a New York investment banker, and with Old Kent Bank & Trust Co. in
Grand Rapids, Michigan. Scudder, Stevens & Clark had investment responsibility
for securities with a cost value of $1 ,661,335 and a market value of $2,008.320
as of December 31, 1985, while the cost value of Old Kent Bank's portfolio stood
at $1,659,007 with a market value of $1,734,813.
2 . Mortgages in the New York area with an amortized cost value of $130,824 at
December 31, 1985. The members of the BOD supervise the mortgage portfolio;
the actual mortgages are serviced by Walter Oertly Associates of New York City.
3. The ownership of 369,475 shares in the Affiliated Mutual Fund , a mutual fund
managed by Lord, Abbett & Co. The shares cost $2,781 ,009 and had a market
value of $3,661,500 at December 31, 1985.
The BOD also continues its responsibility for the management of investments in the New
Jersey Funds. The New Jersey Funds represent scholarship monies for ministerial training
at Rutgers University and New Brunswick Seminary. First Jersey National Bank is custodian
of the funds . The December 31, 1985, balances consisted of securities having a market
value of $341,177 and a mortgage note of $718, for a total of $341,895.
Income Distribwed
The income distributed by the board to the beneficiaries of the New York Funds in 1985
amounted to $244,382. The following is a comparison of distributions in prior years:
1984 . . .. . ..... . ..... . .. . . ... . . • ... . .. $212.012

1983 . . . .. .. . . .... . ... . . . ...... . .... . .. 208.825
1982 ..... . .. . ... . . ... ... . . . .. . . .. .. .. . 210.026
198 1 ....... ... .... .. . . ..... . .. . .... . .. 199.952
1980 .. .. . . .. .. . . ... .. ......... . ....... 235.049
1979 .. . . .... . . ...... .. . . . .. . .. • ....... 183.867
1978 . .. . ..... . .. . . . . . .. . ...... . . . .. . .. 179.077
1977 ...... . . . ....... . .. . ... . .... . ..... 155,819
1976 ... . .. • .. . ... . .. . .. .. .. .... ... .... 159.540
1975 . ..... . .. . ... . .... . . ..... ..... .. .. 146. 109
The 1985 financial statements of the board have been examined and certified by Lambrides.
Samson, Mendler & Co., Certified Public Accountants . and are presented to the General
Synod. In addition, these statements are always available for inspection by members of
the RCA.
Assessments
All 1985 regular assessments of $4.30 per member have been received. In addition. the
special assessments for the Board of Pensions of $ 1.75 per member have been received.
Stock Portfolio Divestitures
The 1985 General Synod passed a resolution directing the Office of Finance to reduce
investments to the minimum level needed to be able to initiate shareholder resolutions
in companies meeting various specified criteria engaged in the nuclear weapons industry
(MGS 1985, p. 63) . To conform with this directive, investment advisors serving the RCA
were instructed to make the following changes in stock positions during the last six months
of 1985:
Company Holdings Holdings

June 30, 1985 December 31 , 1985
Hercules Inc. 1,150 shares 100 snares
Martin Marietta Corp. 600 shares 100 shares
Northrop Corp. 600 shares 100 shares
Penn Central Corp. 800 shares 100 shares
Raytheon Corp. 400 shares 100 shares
Likewise, to comply with another action of the 1985 General Synod instructing the Office
of Finance to divest all investments in the tobacco industry (MGS 1985, p. 85), the RCA's
I. 100 share position in United States Tobacco was completely liquidated during the fall
of 1985 . No other tobacco company stocks were or are being held in any RCA investment
portfolio.
The Office of Finance also continues to monitor aiJ new stock purchases to insure conformity
with the 1980 General Synod policy directive of not holding investments in banks or
corporations doing business in South Africa.
BOARD OF DIRECTION 57
IRS Group Tax Exemption
As reponed elsewhere in the Office of Finance's annual repon, the United States Treasury
Depanmem. Internal Revenue Service (IRS), by a letter dated January 17, 1986, issued
a Group Tax Exe mption to the General Synod, in response to a comprehensive application
prepared by the Office of Finance several years ago. This new ruling replaces the old
exemption letter of December 21, 1942, which was technically not a ·'group" ruling but
applied to the General Synod as a single corporate entity. The Group Tax Exemption covers
all churches, agencies , and assemblies of the denomination that requested inclusion
thereunder.
REPORTS ON CHRISTIAN ACTION
Report of the Commission on Christian Action
The Commission on Christian Action met in two regular sessions on November 10-13, 1985,
in Princeton, NJ, and on February 16-18, 1986, in Highland Park, NJ.
GENETIC ENGINEERING
The commission this year completed its study on genetic engineering. The following
provisional statement is intended for distribution in the church, along with a study guide,
for congregational study and response. The commission will then review the statement in
light of coiiUl!ents received for revision and presentation to the General Synod for approval
in 1987.
Genetic Engineering: Theological and Ethical Perspectives

(A Provisional Statement)
Advances in the biological sciences have opened up new possibilities for humans tO·intervene
in the basic building blocks of human life. What is loosely called "genetic engineering"
is a possibility now become a reality. Research laboratories, pharmaceutical companies,
and the agricultural industry invest a great deal in the investigation not only of new ways
to cure human ills, but even in the "creation" of new species.
This altered world brought on by our sciences offers us great opportunities accompanied
by great dangers. As followers of the Lord who "heals all our diseases," we look with
hope to new means of alleviating human suffering. We celebrate God's gift to humanity
in the form of human genius, those who can forge new breakthroughs in cures for ailments
that have been recalcitrant to all our previous therapies.
Yet this great opportunity is also a moment of crisis: we are at a point of decision. We
need only think of the onset of atomic energy, which has given us a promise wrapped up
in our new-found ability to cause unimagineable destruction. The very genius with which
God has blessed the human community can be perverted to evil ends. Thus we approach
these new developments in genetic engineering with caution and with question. We do well
to remind ourselves that we, as Christians, are deeply aware of the pervasiveness and the
depth of human sinfulness. The cross stands as stark witness to our willingness to destroy
even God's own son through our pride, our sloth, and our ignorance of our life in God's
love. Will our sin so pervert the possibilities genetic engineering affords that the dream
of healing will become a nightmare of death?
Genetic engineering presents us with new possibilities to intervene in the creation of life.
We will have to ask ourselves whether the commission of Adam and Eve to "fill the earth
and subdue it; and to have dominion over the fish of the sea and over the birds of the air
and over every living thing that moves upon the earth" (Gen. 1:28) allows us to alter even
the species structure of the present world.
Before we can begin to examine some of the multitude of ethical questions that surround
this "brave new world;' we need to explore the reality of genetic engineering. What is
the least we must know about genetic engineering?
CHRISTIAN ACTION 59
I. THE VERY LEAST WE HAVE TO KNOW ABOUT GENETIC ENGINEERING
Cells are the basic units of life. All living things are made up of cells, from the bacteria
and protozoa which are single celled organisms to humans and trees which are composed
of trillions of cells. Each cell is itself made up of chemical substances called molecules.
Some molecules, like water or simple sugars, are rather small, composed of only a few
atoms. But cells are also noteworthy for containing several kinds of very large molecules
called "macromolecules," which include proteins, starches, and DNA.
DNA is called an "informational macromolecule" because the arrangement of the molecule

contains specific information used by cells. In the English language, letters are placed in
linear arrays to convey information. Take, for instance, the sentence:
THIS IS A MESSAGE.
Both order and position of the letters in this message are important. If we change single
letters or delete a few letters, the consequences are significant. For instance:
THIS IS A MESSAGE.
can become
THIS IS A MESS.
Likewise, DNA is a linear molecule. There are four different subunits which make up DNA,
and like the letters of English, the order and position of these letters contain information.
Stretches of these subunits, like a sentence, contain a particular message that tells a cell
to make a specific molecule and how to make it. Such a stretch of DNA, specifying a single
molecule, is called a gene.
Since DNA is linear, we can represent the molecule as a line:
For our purposes this is all we need to show of the structure of DNA, but it is, of course,
far more complex. DNA is like a very long, thin line. The DNA in an adult human would
fit in a teaspoon but, if stretched out, would reach the moon!
In our cells, and in the cells of most plants and animals, DNA is wrapped in little packages
called chromosomes. Since there is so much DNA in a cell, these chromosomes make
handling of the molecule by the cell an easier task. Our "molecule line" gets wound into
chromosomes. ~
€- J!
;'~
-;~.~.ff·
~1;::; A chromosome
:? ~
-§ ~
~ "
In bacteria, DNA is often only a single molecule, usually with ends connected to form
a circle.
0 Bacterial DNA
Sometimes, in addition to the main circle, bacteria contains extra, smaller circles of DNA.
These circles are virus-like sequences of DNA that live in the bacteria. They are called
plasmids.
0
If we mix bacteria containing plasmids with bacteria lacking plasmids, soon all the bacteria
will be infected with plasmids. We can even mix purified plasmids with bacteria to get
infections. Bacteria acquire plasmids much as we catch colds.
DNA is not the only molecule we need to know about to understand genetic engineering.
The other molecules are called enzymes. There are many different enzymes, each with
a specific job. Each kind of enzyme speeds up one of the very large number of chemical
reactions occurring in cells. The reactions ordinarily would occur at such low rates as to
be useless to cells, but the presence of the right enzyme will make a reaction proceed at
a significant rate. For all practical purposes, the enzymes act as facilitators of reactions.
Since enzymes are so specific, biologists can isolate a particular enzyme and use it to run
a particular reaction in the laboratory. One group of enzymes, the restriction endonucleases,
d irects the breaking up of DNA into smaller segments.
-----------------------------------------------DNA
restriction enzyme
__ DNA segments
There are many of these restriction enzymes. Each one breaks DNA at a different place
in the sequence of the subunits of "Ieners" of DNA information. Thus an accomplished
molecular biologist can choose restriction enzymes to break DNA wherever he or she desires.
Restriction enzymes will break DNA of plants and animals.
of b"re"' 0 ---~ I
/
'\
or even plasmids
0 c
Another set of enzymes is also available to molecular biologists. These enzymes connect
broken fragments back together again.
CHRISTIAN ACTION 61
In the DNA of each human cell are thousands of different genes. Molecular biologists can
break open human cells and separate the DNA from the rest of the molecules in the cell.
Then. by judicious use of restriction enzymes and a bit of trial and error. these biologists
can cut a particular gene out from all the remaining DNA and isolate it.
isolated gene
An isolated plasmid can then be broken. and the open plasmid circle can be joined to the
isolated gene. This is the act of gene splicing.
c
plasmid circle ISOlated gene
0
newly formed
plasm id & gene
The newly formed DNA molecule. containing DNA from two different sources. is called
recombinam DNA because it results from recombining pieces of different DNA molecules.
Since the recombinant DNA still has all its old plasmid characters. the bacteria can be
infected with these recombinant molecules. and the plasmid may either insert itself into
the bacteria DNA or remain as an uninserted plasmid.
Every time the bacterium divides. the recombinant plasmid will double too. By growing
large numbers of such infected bacteria. genetic engineers can also grow many copies of
the isolated gene. Under optimum conditions. bacteria will divide every 30 minutes. If
one starts with one recombinant plasmid. doubling every 30 minutes will produce 1.024
copies in 5 hours
2.4 8.16 32.64 128.256 512.1024

start
Jn 24 hours there will be 280 trillion copies! The genes introduced into other cells are
not only copies. but may also function as well. Most genes direct the production of specific
proteins such as enzymes or hormones. The enzymes in turn direct most of the chemical
reactions within cells. Some recombinant DNA genes direct the synthesis of their own
specific protein even in their bacterial host cell. Thus bacteria can be designed which will
produce a protein otherwise difficult to obtain. For example. the hormone insulin has been
manufactured by bacteria containing the human insulin gene.
But what if we could transfer a functioning human insulin gene, not to bacteria. but into
a diabetic human? Molecular biologists have succeeded in forming recombinant DNA
molecules which grow and function in human cells that are being propagated in glassware.
Because recombinant DNA technology bypasses the usual means for transferting genes
in humans and allows direct transfer from one cell type to another. the potential for this
kind of "genetic therapy·· is now being actively explored.
II. THEOLOGICAL PERSPECTIVES
Genetic engineering involves us in the very stuff of life. placing us squarely in the midst
of the mysteries of God's creation. We worship the God who, out of overflowing love, caused
the universe to be. God delighted in creation: "And God saw everything that he had made,
and behold, it was very good ." In fact. God rested on the completion of creation. This
"rest" implies that the creation could function on its own power. its days and seasons and
species being sufficient for the sustenance of its physical life.
One of the founders of the Reformed tradition. John Calvin. saw the creation as the theater
of God's work in which, were it not for the blindness engendered by our sin, we could
see the traces of this living God .
. . . he has so wonderfully adorned heaven and earth with an unlimited

abundance, variety, and beauty of all things as could possibly be, quite like
a spacious and splendid house, provided and filled with the most exquisite
and at the same time most abundant furnishings. (Institutes, I 14,20)
This marvelous home has been damaged by human sin. The wages of sin have indeed been
death. Yet, the gospel of the love of God proclaims that God wills the restoration of his
creation; the entire of creation groans with travail waiting for its redemption (Romans 8:18-25;
cf. Isaiah 11: 1-9) .
To that end, God has not been absent from the ongoing history of the created order. Many
Christians have constricted God's saving activity to his justification and sanctification of
sinners. That activity is certainly central to the New Testament. But it is not the full story
of God's activity. The prophets gave witness to the vision of all creation sharing in the
saving activity of God. " The wilderness and the dry land shall be glad, the desert shall
rejoice and blossom ..." (Is. 35:1).
God's concern for the created world finds its culmination and focus in Jesus Christ. The
New Testament links him with the initial creation. ".. and all things were made through
him (the Word) , and without him not anything was made that was made" (John 1:3). Or,
in even stronger terms:
He is the image of the invisible God, the first born of all creation; for in him
all things were created, in heaven and on earth, visible and invisible, whether
thrones or dominions or principalities or authorities-all things were created
through him and for him. He is before all things. and in him all things hold
together. (Colossians 1:15-20; cg. Hebrews 1:2)
God continues to be concerned about his creation, to the point of his only-begotten being
incarnate to save all creation.
The human being is a constituent member of the created order. Creation includes the genes,
enzymes, plasmids, etc., that fit together in this person made "just a little lower than the
angels." We are a part of the physical universe. And yet the biblical witness is that we
are not simply a collection of physical molecules and processes. Already in creation, the
human was given a responsibility for the rest of the universe. Adam was given the task
of naming the creatures. We have already mentioned that he was given the task of subduing
the earth, a work that assumes human responsibility to the creator for his stewardship of
creation.
CHRISTIAN ACTION 63
The human was, in fact . created in the " image and likeness of God" (Gen. 1:26). This
humanity. which found its final and fullest expression in the person of Jesus of Nazareth,
reminds us that the human creature was made to live in relation with God and, in tum,
in relation with fellow humans.
This "relational" essence of the human creature implies that si· ·e we cannot reduce the
human to a bundle of protoplasm and processes, we need to be wary of assuming that
techniques to rearrange genetic material can somehow " improve" this fragile creature. The
relational nature of the human creature carries a further implication. It means that we engage
in our human projects corporately. We are responsible with each other to God. Again, this
was brought to fruition in Christ when he became incarnate in the church, a body of persons,
the first fruit of the final consummation.
As we saw in the incarnation of God's son, the creator of the world maintains passionate
concern for the creation. Since genetic engineering involves us in God's creation, we are
forced to conclude that genetic engineering is of importance to God. And since we also
saw that t~e same Christ in whom creation coheres expresses the divine work of healing,
we also conclude that God is active through the healing work of science and medicine.
Thus we give thanks for the gifts of countless dedicated men and women who work in
research laboratories and those who dispense medical care for the sick. We give thanks
for new breakthroughs which have alleviated such diseases as polio and small-pox. We
are humbly appreciative of those who investigate cures for cancers and those who struggle
to find therapies for genetic diseases.
At the same time, we remain extremely cautious. It is tempting to see medical technology
as a new saviour, but the history of human sin reminds us of how quickly we respond to
false gods who promise to save, only to demand even our children as burnt offerings. Medical
technology can drain us of all our monetary resources in the distant promise of healing
this or that genetic defect. It can further promise to provide us with a "better" human
specimen, one devised by our human standards of beauty or usefulness.
Technology can become an idol if it offers to rebuild God's creation. As an idol, it presumes
to override the sufficiency of God's creation by frantically attempting to alter not only the
species relations on our planet (something we have already done in our pollution of the
earth), but to alter the very species themselves.
How can we proceed amid such promise and such danger? At the very least, we need to
be wary of the promises of false gods. We have already mentioned technology as one
candidate for our idolatry. A further candidate is knowledge itself. We cannot worship
knowledge as the final saviour of creation. Thus we should be cautious of those who tell
us that we must not impede genetic research for by so doing we are standing in the way
of advancement of knowledge. As Christians, we pursue knowledge boldly and joyfully,
sensitive to the temptation to make knowledge another god.
At the same time, we do not discount science. In fact , we join fully in the debate about
genetic research. Our responsibility means that we call on all persons-those to be affected
by science as well as scientists themselves- to join in open and public discussion of the
promises and dangers of genetic engineering. This will mean that discussions of the future
cannot be restricted to those corporations with a vested interest, or those scientists with
career ~spirations on the line, or even the ethicists who might claim authority to determine
what is proper to science. Since genetic engineering is of concern to the entire society,
issues that cluster about this new world need to be debated at the place where public policy
is made: in government. We call on our representatives to engage in responsible debate
on these matters, keeping fully in mind our human responsibility as vice-regents of creation
and keeping always before them the goal of human healing.
We contend, however, that because the cautions are of such crucial nature and the dangers
may be so great, the "burden of proof' lies not with those wh.o would caution a "go-slow..
attitude toward such research, but with the researchers, institutions. corporations. etc.. who
propose to continue.
III. SOME CAUTIONS AND THE QUESTIONS THEY RAISE
Basic Research and irs Regulation
Our first area of interest is that of the nature of basic research and its proper regulation.
Basic research, or investigation for its own sake, is not immediately concerned with the
application of such knowledge. The knowledge gained from such investigation is the primary
concern, though there is an underlying confidence among scientists that significant
applications of such knowledge may well be forthcoming. For example, intensive basic
research into the mechanism of heredity resulted in the capabilities enjoyed by present-day
genetic engineering. Recombinant DNA technology has provided a central set of methods
in basic research beneficial to the related sciences of biology and biochemistry. In genetic
engineering itself, scientists continue their research of the detailed structure of individual
genes, how genes are arranged in chromosomes, and how the genes function to produce
specific characteristics. This basic research raises the following questions:
1. Is safe containment of recombinant organisms assured?
A case in point is the frequent use of the bacterium E. coli, one of the best known organisms
genetically. It is used as the "host" for much of recombinant DNA . The plasmids of E.
coli receive many of the isolated genes described earlier in this paper. Because the natural
habitat of E. coli is the intestine of warm-blooded vertebrates, humans included, concern
developed early about the production of such recombinant bacteria. What might happen
if bacteria non-bacterial genes escaped from test tubes and entered the biologists working
on them or into other persons near the laboratory? This concern would be considerably
heightened if the recombinants carried toxic germs from some other species of bacteria
or cancer genes from human beings. Since we do not fuJly understand how to regulate
gene action, it is unclear what the effects of any gene in large numbers functioning
autonomously in the intestines might be.
This concern was so great early in the development of recombinant DNA methods that
scientists in the field called for a self-imposed halt to their work. They needed to know
the necessary safeguards for such work. As a result, the remarkable Asilomar (California)
Conference was held in 1975. Asilomar succeeded in setting in motion the promulgation
of guidelines for recombinant DNA research in most countries involved in the work. The
principal issue, then and today, is the matter of containment. Can we be reasonably certain
that recombinant strains will not escape and do great harm? The National Health Institute
established elaborate guidelines in the US. Regulatory committees were set up to help
determine the kinds of safeguards needed for particular experiments. But the climate of
fear was quickly replaced by one of confidence in the ability of scientists to handle most
recombinant research with only modest precautions. In fact, the E. coli now used is a
weakened strain that cannot survive except in laboratory cultures. Consequently, much of
the regulatory apparatus was being dismantled by 1980, and research has been proceeding
at a high rate in universities and commercial laboratories. The containment issue remains
open.
CHRISTIAN ACTION 65
Many questions remain unanswered concerning the safety of research with E. coli. Some
argue that the safety perceived by some scientists may be partly due to their intense desire
to do the experimental work. The question of risk and containment arose seriously in 1983,
when frost damage on crops in California resulted when bacteria living on the leaves acted
as seed points for the formation of ice crystals. A bacterium was then engineered that solved
the frost problem. A large-scale test on the affected trees was proposed. It would have
been the first intentional release of recombinant organisms into the environment. The
Recombinant DNA Advisory Committee of the National Institute of Health gave its approval.
However, Jeremy Rifkin of the Foundation of Economic Trends brought suit in a federal
court against the release, holding that the advisory committee had not adequately studied
the environmental impact of such a release. The court ordered an injunction against the
experiment.
Given the unresolved nature of this caution, we hold that the "burden of proof' remains
on the scientific community to show that containment is an issue that has been solved.
Simple "confidence" in technology of precautions is not sufficient.
2. Who should control basic research?
The issue of safety and containmenf is only part of a larger set of concerns. The central
question of this larger set has to do with the control of scientific research. With the adoption
of guidelines and the establishment of regulatory committees, scientists inevitably lose some
control of the research process. That occurs when the public becomes directly involved
in the controversy over the use of genetic technology. At stake in the controversy is the
control of both science itself and an inunensely powerful and potentially profitable technology.
When control remains largely in the hands of scientists, we are faced with a problem to
which we have already alluded. Scientists frequently think of their pursuit as being too
important and too technical for nonscientists to make informed decisions concerning the
future of their research. On the other hand, nonscientists may be able to exercise more
objectivity than scientists in distinguishing between the kind of research that carries the
possibility of inflicting great harm upon the created order and that which allows a more
restricted, and hence, safer investigation.
The church has among its members scientists, ethicists, medical personnel, and persons
who are likely to be affected by genetic technology. The cJ:!urch lives by the Word of its
one Lord, and that Word demands that decisions in all areas of life, including that of genetic
engineering, be placed under the constraint of his Jove. The church should enter fully into
the debate. But this matter concerns all persons, not only church members. Thus, the question
of control should be resolved publicly, through the instrumentalities of a government
responsive to all sectors of society, a government that we pray also pursues its calling as
caring for those citizens entrusted to it by God.
Human Genetic Engineering
Our second area of interest is that of human genetic engineering. Isolated genes can be
introduced into human cells as well as into bacteria. Certain plasmids can be maintained
in human cells for extended periods of time. Although a great deal of work needs to be
done, it seems possible that human beings may be genetically engineered.
3. Can we cure genetic disease or can we offer only symptomatic relief?
There are two general approaches to the problem of human disease. In some cases we know
a relatively simple cause of a disease and can effect a cure by eliminating that cause. For
example, antibiotics can cure a bacterial infection by killing certain bacteria. In other cases
the cause of the disease is more complex or not fully understood. The doctor can manipulate
the patient's environment to secure relief of the symptoms. For example. certain kinds of
diabetes result from the improper functioning of the pancreas. issuing little or no insulin
to control levels of blood sugar. Since the cause cannot easily be eliminated . diabetics are
sometimes given injections of insulin to relieve the symptoms. This. however. is not a cure.
The many so-called genetic diseases are due to the failure of one or more genes to function
properly. The effects of gene failure are complex and influence many bodily functions.
Such flaws are inherited, copies of a defective gene passing to succeeding generations. Genetic
flaws produce such diseases as sickle-cell anemia. TaySachs disease. Down's syndrome
or mongolism, thalassemia major (Cooley's anemia). and cystic fibrosis . What shall we
treat: the symptoms or the causes? Until recently we have been limited to a treatment of
symptoms; the cause involved an aspect of human physiology with which intervention could
not be made. Now recombinant DNA technology and other aspects of genetic engineering
offer the possibility of both a more sophisticated treatment of symptoms and a beginning
ability to intervene with causes themselves. Thus efforts are being made to change the genetic
make-up of afflicted persons.
We need to keep in mind that " flaw" is an evaluative term. We may agree that such things
as Down's syndrome are flaws that we wish to correct. But there is imperfection in everyone's
genetic material. Who, then, shaH receive preferential treatment? Only those who can pay?
Or again, such things as skin color result from genetic composition. Do we consider the
unwanted skin color a flaw? And where do we stop on our magical ride to the perfect human?
In attempting to get at the cause of genetic disease, genetic engineering uses somatic cell
and germ ceU therapies. Somatic cells make up the greater portion of our bodies, including
liver, muscle, and skin. Germ cells are the reproductive eggs and sperm that furnish the
bridge between one generation and the next. If the genetic makeup of somatic cells can
be changed, individuals with certain genetic disorders may be said to be "cured." For
example, if we can supply a diabetic's pancreas with functioning insulin genes, the diabetic
should no longer need insulin introduced from without. We might hope that by introducing
such genes into bone marrow ceUs, we could cure certain blood diseases and immunological
problems.
While experiments with mammals are already underway to accomplish somatic ceU therapy,
many obstacles remain. The genes must be introduced into only specific kinds of myriads
of different cells found in the body. Once introduced, they must survive and function at
adequate levels in order to be effective. Undoubtedly, many problems of interaction between
the introduced genes and the other genes in the cells will ensue. While it may be many
years before this kind of therapy is available for human use, some experts predict its advent
in the imminent future. Thus it is all the more necessary that we give adequate thought
to the risks involved. The possible consequences of most genetic therapies are largely
unknown. In some instances where the risks are negligible, pursuit of the therapy may be
morally obligatory. But in those cases where the results promise to be possibly pernicious,
such therapy may be denied.
Even these dramatic cures of the somatic cells of a person are not cures in the full sense
of the word. A full cure requires intervention with the germ cells, so that the treated person
will not pass on the disease to his or her children. Whlle certain technical problems need
to be worked out in the cases of somatic cell therapy, progress in germ cell therapy is further
in the future.
Germ cell therapy promises to alleviate major causes of human suffering. Recombinant
DNA offers the hope of treating previously intractable cancers, not simply by getting at
the symptoms, but by getting at the causes. Wouldn't we be rescuing untold numbers from
CHRISTIAN ACTION 67
pain if we eliminated those diseases that are passed through our genetic codes to future
generations? Germ cell therapy seems not only to be a brave new world. but a happier.
healthier world.
Still. germ cell therapy raises grave questions. Why do we have greater reservation about
germ cell therapy than somatic cell therapy? We need to keep before ourselves the fact
that we are stepping out onto new ground here. Germ cell therapy is not equivalent to the
removal of an offending organ. or even getting the body to produce its own insulin. We
are invading the basic building blocks of life: and not only of our own life. but of the lives
of generations to come. To engage in germ cell therapy is to alter the gene pool for the
future. The danger in making such an alteration is not that we eliminate certain commonly
agreed upon unfavorable diseases: rather the danger lies in the fact that now we can build
the human into a creature that we think he or she should become. And what should that
be? White. intelligent. musically inclined. muscular. or thin? Someone will have to decide.
But who can that be? There simply is no competent group to make such a judgment. Our
Christian understanding of sin alerts us to the fact that we will make a terrible and irrevocable
mistake somewhere along the line.
Nor, we might add. should there need to be anyone to make the decision. We have already
referred to the creation as a gift of God and of ourselves as constituent members of that
gifted order. It would be the height of human presumption to dare to start creation over.
It would also efface the very image of God that we have become. To be created in the image
of God is to be created in otherness-other than God and other than one another. We were,
then, created to relate to the Other and others. To reduce the human to products of our
own ideas of perfection, and thus to reduce the human to mirror images of ourselves, is
to drain the world not only of the variety that makes up the human community but to eliminate
the very humanness of our community itself.
Thus, we hold that the matter of germ therapy is not simply a matter of risk; it is a
transgression which we dare not attempt. We must not be willing to allow even our best
intentions to become an idol. We follow our Lord who, when tempted to turn stones into
bread, refused this temptation for the very human reason that "man shall not live by bread
alone, but by every word that proceeds from the mouth of God" (Matthew 4:4).
Military Uses of DNA Technology
Biological engineering is exceedingly complex and has implications for application beyond
our concern for healing. Susan Wright has pointed out that we presently face the possibility
of a purposeful use of genetic engineering for destructive purposes (Christianity and Crisis,
9/19/83). We have been here before. We are painfully aware of our earlier experiences with
both chemical and nuclear engineering, in which potentially beneficial technologies had
harmful effects. Some of them were inadvertent, others definitely purposeful. Against that
background, the possible military uses of DNA technology become a matter of deep concern.
With military technology here and abroad already operational at frightful levels, massive
contributions to it from the laboratories of genetic engineering can only strike terror into
the hearts of the earth's people. The Christian conscience must ask here, as with similar
uses of God-given creative energies, whether this is not one more Promethean abuse of
human privilege.
The US Department of Defense funding of research in biology, including that of genetic

engineering, has increased in recent years, while that by the National Institutes of Health
has decreased. Since the professional fortunes of many talented biological researchers depend
directly on the obtaining of research funds, this shift naturally forces many of those highly
gifted in biological science to obtain funds from the Department of Defense. It is likely
that similar pressures for military-related research are experienced by biologists in other
countries as well. Why the intense interest in recombinant DNA technology? Several factors
are quite obvious. A legitimate one is the development of vaccines against pathogens that
already exist. either as potential weapons or as disease-causing organisms that military
forces might encounter in various trouble spots around the world. There is also interest
in the production of large amounts of certain substances that arc toxins and chemicals related
to the functioning of the nervous system . A third area of interest relates to the deterioration
of equipment under field conditions, a process that might be slowed with the use of
appropriately engineered organisms.
There is an ongoing controversy over the efficacy of biological organisms as weapons and
the use of genetic engineering by the military. While some warn that the potential for the
military use of biologically engineered organisms is very great, others point out that there
is international support for the banning of research in biological weapons, as manifested
in the widely supported treaty called the Biological Weapons Convention of 1m. However,
since the US did not sign, we question the efficacy of the treaty. Again, some argue that
the actual use of organisms as weapons of warfare is not to be regarded as a very dependable
weapons system, since the effects of such organisms on a population cannot easily be
predicted. Hardly a compelling argument! The point is not whether such weapons would
be effective, but that almost all developments in technology are seen as potential candidates
for military use. It is crucial that the church join forces with those around the world who
are more than ready, after decades of cruel and heartless strife, to beat S\VOrds into plowshares
and spears into pruning hooks (Isaiah 2:4).
Christians too often have stood idly by waiting for Jesus Christ to return to make all that
happen. Our passivity ignores both our responsibility for the created order and the
contemporary presence of the cosmic redeeming Christ who breaks down the walls that
divide us and makes us one with even our enemies in him.
A Matter of Priorities
A final issue to be addressed is that of priorities. Genetic engineering is very expensive.

The cost of building new laboratories, especially on an industrial scale, is very great,
especially if serious attention is given to vigilance with regard to safety matters. We simply
do not have the resources to commit to all desirable projects. The problem can be illustrated
with our consideration of genetic diseases. Many people suffer from fairly rare maladies
that are due to improper functioning of genes. Is the expenditure of huge funds to correct
such maladies through genetic therapy justified when multitudes today are suffering
grievously from the common maladies of malnutrition and starvation? We agree that alternate
forms of symptom relief already exist from genetic disabilities; and that may be sufficient.
These sorts of questions are handled primarily in the political arena as various concerns
compete for available resources. For that reason the church must become more deeply
engaged in the political process, keeping uppermost in mind that the powerless need
representation. In such issues of human welfare, the ability to pay should not be the primary
determinant in the allocation of our resources.
A different sort of priority issue relates to the possible benefits of genetically engineered
agricultural plants and animals to alleviate world hunger. While such benefits do exist on
a small scale, we must avoid the easy assumption that refinements in technology will provide
a full solution to the problem. That genetic engineering can increase crop productivity
is undeniable. But the lack of such productivity is not currently the cause of world hunger.
In many parts of the world people are too poor to buy seeds, whether the latter are genetically
engineered or not. Also, people are being encouraged to grow luxury crops for export,
rather than food crops for their own use. This structural problem in the way the world
aUocates and distributes its resources should not be concealed behind hopes of securing
a technological solution to world hunger. Technology is a false saviour. Some even argue
CHRISTIAN ACTION 69
that new technologies frequently only aggravate the problem. Those who can afford the
technology gain control of the land as well. producing more poor and landless farmers
instead of fewer. Technological remedies may well agg ravate the structural problem of land
distribution that makes a few people richer than they were before and do very little for
the plight of the starving. Technological remedies are not required at the moment: rather
we require a strong sense of biblical justice that seeks an equitable sharing of the good
things of God's earth with all its peoples.
IV. CONCLUSION
The issues reached in this paper are far-reaching. They affect the lives and futures of countless
people. And they cannot be answered in the space of a few pages or through the deliberation
of a small group commissioned by General Synod to study such matters. The RCA includes
many scientists. including doctors and nurses. patients. and pastors who have expertise
and concern in this matter. We propose that gatherings of such persons be convened in
order to discuss these issues within the context of our faith . Only through such open
discussion can issues surface and concerns be aired. These discussions would aim to define
the limit of our search for cures. We have suggested some limits in th is study :
I) that species integrity be respected:

2) that the containment problem be satisfactorily resolved:
3) that the availability of resources not be so constricted by genetic engineering as to
deflect us from projects that demand a higher priority;
4 ) that a ban be placed on militaristic applications of this new technology.
In order to facilitate the discussion of this issue. the Commission on Christian Action will
provide this paper as a provisional statement of the RCA's policy on genetic engineering.
The commission will distribute this paper to interested congregations that they might
deliberate faithfully on the moral and biblical issues in genetic engineering. It will receive
and evaluate responses from RCA congregations in the preparation of a final draft to be
presented to General Synod for its approval. Furthermore, the commission also presents
the following recommendation:
R-1.
To instruct the General Program Council to convene by May, 1987,
gatherings of medical professionals, theologians, teachers, pastors,
a nd concerned others within the RCA, to study together the issues
raised in this paper and report to the Commission on Christian Action
to the end of formulating a denominational policy on genetic
engineering. (ADOPTED AS AMENDED) •
.,.. The advisory committee recommended:
R-2.
To instruct the Office of Social Witness to d istribute to RCA
congregations as a study paper " Genetic Engineering: Theological
and Ethical Perspectives" and to invite those congregations to
respond to the Christian Action Commission, to the end of
formulating a denominational policy on genetic engineering.
(ADOPTED)
• Additions are in light-face type.

Reasons:
I. The Christian Action Commission desires to seek the input of the church at large prior
to the adoption of policy by the General Synod. Such distribution allows for this input.
2 . It is important that it be understood that this paper is a study document and holds no
official status at this time. ....,.
THE ROLE OF THE FAMILY FARM

In response to a report from the General Program Council, the General Synod in 1985
directed the Commission on Christian Action "to study the role of the family farm in North
American life as well as its interaction with the tax system in relation to its report on "Biblical
Faith and our Economic Life" (MGS 1985, p. 79). Because of the complexity of the issue
and in view of the fact that the Commission on Theology is presenting a paper related
to the farm crisis to this General Synod, the commission has postponed its study until next
year.
In the meantime the commission commends those who are providing pastoral care to those
persons whose Jives are affected by this crisis.
HUMAN RIGIITS AND INVEST:MENT ISSUES
The General Synod in 1985 instructed the Commission on Christian Action to formulate
an overall policy applying to RCA investments in countries that do not measure up to
minimum standards of human rights (MGS 1985, p. 85).
In response to that instruction the commission requests the General Synod to consider the
studies already submitted by this commission and the ways in which the church already
implements its present concern for human rights.
In its 1985 paper, "The Church's Peace Witness and the Corporate Economy" (MGS 1985,
pp. 56-63), the commission carefully reflected upon how the church witnesses through
investment policy. Included in that study was a set of questions that proposed criteria for
those times when the church must consider divestment of its holdings for moral reasons
(MGS 1985, p. 60) . The commission thinks these criteria apply to human rights questions
as well as for the issue of nuclear weapons.
At present, the RCA monitors human rights questions through a variety of avenues. The
primary source is through ecumenical church bodies. As the RCA sits in the ecumenical
councils, e.g. the World Council of Churches and the National Council of Churches, we
receive information from around the world of alleged human rights violations. Through
participation in the Interfaith Center for Corporate Responsibility, our involvement includes
Catholic as well as Protestant and Orthodox sources. In addition, RCA missionaries provide
information from within our church structure.
Provided with information from these sources of alleged human rights violations and
congruent with our present policies, the RCA may, and often does, approach companies
with which it is invested concerning their practices in the affected areas. It should be noted,
however, that witness through our investments is limited to those countries participating
in a world market economy and through those companies with which the RCA is invested.
CHRISTIAN ACTION 71
While churches' witness in the corporate economy has been directed toward non-capitalist
governments such as the Soviet Union, this witness is severely restricted by the fact that
a socialist economy generally provides few opportunities for the investment of outside capital.
This holds true as well for smaller countries, such as El Salvador, that have little connection
with companies in which the RCA invests.
The final decision to withdraw or to withhold investment on a particular issue rests with
the General Synod. The commission's understanding is that each case should be judged
on its own merits, and that a general policy will have little utility in judging what often
are unique circumstances. Since this commission considers human rights issues of such
gravity that they require extended consideration on a case by case basis, we offer no general
policy at this time. We recommend:
R-3.
To instruct the General Program Council, through its minister for
social witness, to inform the members, ministers, congregations,
institutions, and assemblies of the RCA of the denomination's actions
in concert with other churches in opportunities to witness on behalf
of human rights through its investment policies. (ADOPTED)
MANUFACTURING PRACTICES
In response to the report of the Council for Pacific and Asian-American Ministries, the
General Synod requested from the Commission on Christian Action a study of ways by
which the RCA might "advocate for responsible manufacturing practices and effective safety
regulations by American companies doing business in other countries..." (MGS 1985, p.
75). A 1982 study by this commission outlined a Christian concern for the care of the earth
(MGS 1982, pp. 63-/U). This study in combination with the Synod's policy statement "Biblical
Faith and our Economic Life" (MGS 1984, pp. 51-67) gives warrant for an investigation
of manufacturing practices of American companies. Presently, the RCA, in its participation
in the Interfaith Center for Corporate Responsibility, does ask questions as to the conduct
of American companies throughout the world. "The Church's Peacemaking Witness in a
Corporate Economy" (MGS 1985, pp. 56-63) outlines ways in which the church can witness
to its moral concerns through such strategies as conversation with company management,
shareholder resolutions, boycotts, and divestment. The commission considers these strategies
to be available for the greater church and the assemblies of the church, institutions,
congregations, and individuals. In this way the church acts not only on its own, but in concert
with other concerned Christian bodies.
However, since the understanding of these opportunities to witness are often limited to those
who work within the denomination's structure, much of the church has not been able to
add their voice in witness.
R-4.
To instruct the General Program Council, through its minister for
social witness, to inform the members, ministers, congregations,
institutions, and assemblies of the RCA of shareholder resolutions,
conversations, legislative initiatives, and other related activities that
implement the denomination's concern for responsible
manufacturing processes and effective safety regulations by
American and Canadian companies doing business in other countries.
(ADOPTED AS AMENDED)*
* Additions are in light-face type.
SIGNALING UNITY
In response to a recommendation from its Advisory Committee on Christian Action, the

General Synod in 1985 referred the matter of the US economic blockade of Cuba to the
Commission on Christian Action for study and recommendation of action to the General
Synod (MGS 1984, p. ll4). In the process of studying this matter, the commission expanded
its task to include the US economic blockade of Nicaragua as well. Its repon and
recommendations follow.
SIGNALING UNITY
In 1984 the North American and Carribean Area Council of the World Alliance of Reformed
Churches met in Cuba. RCA delegates brought back a repon that included these words:
We have seen a contextual style of theological reflection, rooted in an effon

in their own time and place to be faithful to the Reformed tradition. We have
seen a worship life enriched by Cuban vitality, an, culture, hymnology, and
work; an approach to Christian nunure that grows out of the churches and
on its interaction with society. We have seen a struggling church, moving toWard
equality of women and men, laity and clergy, working and sacrificing for a
meaningful role in Cuban society. (MGS 1984, p. 113)
However, since the US continues economic sanctions against Cuba, we have not been able
to share with or learn from our sister church. This displays a brokenness in Christ's body,
effected not through the Church's division within itself but by the policies of international
politics.
This raises grave concern for the Church, for one task to which the Church is called is
to signal the unity of all humanity set fonh in the reconciling act of God in Christ. Seeing
that salvatiol_l issues in this unity, the Church cannot remain silent to its own brokenness.
This brokenness causes us to question national policies that promote division between
Christians. We are especially concerned by suspicions aroused about our neighboring brothers
and sisters because they live under different political systems than our own.
We are commanded to love our sisters and brothers in Christ. This love implies a mutuality
that opens ourselves to a knowledge of the other that enhances us, a presumption that their
choice is their own, an eagerness to engage in dialogue when our differences threaten to
rend the seamless robe of Christ.
For more than 25 years, the US has imposed economic sanctions against Cuba. More
recently, the US government has used economic sanctions against Nicaragua. These sanctions
have fostered suspicions already held against brothers and sisters whose way of life is not
congruent with our judgment of what is best for them.
As we have heard from RCA representatives who visited the Church in Cuba, and as Church
persons now experience in Nicaragua, these sanctions have foreclosed opponunities to know
these sisters and brothers, and by extension, for our nations to live as neighbors who can
share with and learn from one another.
Indeed, our suspicions have grown into a prejudice that a way of life different than one
we would make is necessarily inferior. We have not reserved judgment in the bias of love
that offers the other a freedom to try one's own way.
CHRISTIAN ACTION 73
Nor, finally, have we engaged in extensive prior dialogue with our sisters and brothers when
they talk a way we consider to be harmful to ourselves. We are reminded of General Synod's
own judgment in 1985 "to pursue peace in Central America through diplomacy and
negotiation" (MGS 1985, p. 86).
For the sake of Christ's body, to signal salvation to the world, we encourage the lifting
of the sanctions against Cuba and Nicaragua.
R-5.
To instruct the general secretary to urge the United States
administration to lift the economic sanctions against Cuba. (NOT
ADOPTED)
R-6.
To instruct the general secretary to urge the United States
administration to lift the economic sanctions against Nicaragua.
(NOT ADOPTED)
R-7.
To instruct the general secretary to encourage members of the RCA
to communicate with the United States administration their desire
that economic sanctions against Cuba and Nicaragua be lifted.
(NOT ADOPTED)
.,.. The advisory committee had recommended the adoption of R-5 through R-7. ~
R-8.
To affirm that the kinds of communication now taking place between
Christians in North America and the USSR should also take place
between Christians in North America and those in the Caribbean
and Central America. (ADOPTED)
THE HOMELESS AMONG US
The Commission on Christian Action, in response to General Synod's instruction to research

and develop a policy statement on the needs of the homeless (MGS 1985, p. 232), requested
the Rev. George Beukema, pastoral director of the Heartside Ministry to the homeless in
Grand Rapids, Michigan, to provide a background study of this critical social problem.
That study, and the recommendations of the commission, follow:
THE HOMELESS AMONG US
The homeless are ever with us. Estimates of the number of homeless vary-from 300,000
to two million scattered about the urban centers of the United States. Public officials, mental
health care workers, and others who come in contact daily with the homeless agree that
homelessness is on the rise in cities and towns across the country. The US Conference
of Mayors recently reported that 90 percent of the 25 cities it surveyed had shown an in-
crease in the demand for emergency shelters last year and expected the demand to increase
this year. To include the thousands of homeless in Canada is to reveal staggering statistics
indicating the size of the problem in all of North America.
Across the nation the need for shelters continues to rise. Many would say the homelessness
crisis is basically a housing crisis. A severe shortage of low-income housing- the result
of decades of urban renewal and gentrification-may be at the core of the problem.
The conditions of the 1970s, including a healthy economy, the inflationary appreciation
of housing values, and favorable interest rates, fueled a surge of private home ownership
and undermined the construction of new rental units. The number of new starts for multi-
family rental units, which averaged 700,000 units in the period between 1970 to 1973, fell
to 400,000 units in the period from 1974 to 1979. The house hungry middle-class, in search
of bargains, gobbled up whole neighborhoods of low-income housing. Much of the remaining
rental housing was refurbished and rented at high prices to those higher income individuals
and families who could not afford the downpayment for a house.
Particularly hit by urban renewal and historic redevelopment were single-room occupancy
buildings where many transient, alcoholic, and mentally ill lived. What remained for their
occupancy was largely sub-standard housing that simply deteriorated beyond use or closed
because they could no longer produce a profit.
The Census Bureau reported in 1980 that about twice as many renter households are in
need of low-cost housing than is available to them in the private market.
The National Low Income Housing Coalition reports that the shortage of low-cost rental
housing is forcing whole families to live together with other families . It is important to
note that at the same time the housing crisis is occurring, the federal government has been
reducing its housing construction programs. Since 1981, federal budget authority for low-
income housing has been cut by more than 60 percent. Federal subsidies for the construc-
tion and rehabilitation for low-income people has virtually ceased.
The relationship between unemployment and poverty to homelessness makes clear the ad-
ditional strain those economic conditions place on the homeless poor. The Center on Budget
and Policy Priorities reports:
At 14.4 percent, the poverty rate is high compared with the rate during
the late 1960s and 70s. Moreover, the poor appear to be getting poorer.
The typical poor family fell $3,666 below the poverty line in 1984-further
below the poverty line than for any year for which the poverty gap has
been measured.
- The percentage of unemployed persons receiving unemployment benefits

in 1985 fell to the lowest level recorded in the program's history. The decline
was due to the larger number of persons who exhausted their benefits, and
also to budget reductions in federal and state insurance programs that have
tightened eligibility.
- The minimum wage has not been adjusted in five years while inflation
has raised consumer prices nearly 25 percent. The number of people who
work but are still poor has soared, increasing by more than 60 percent
since 1978.
- Budget cuts terminated 440,000 low-income families from Aid to Families

with Dependent Children (AFDC) and reduced benefits for several hun-
dred thousand more. AFDC levels have not kept up with inflation, and
benefits have fallen J7 percent since 1970.
CHRISTIAN ACTION 75
Across the US, the emergency shelter's clientele is changing. No longer only havens for
alcoholics, emergency shelters today are housing uprooted single mothers with children,
the working poor, laid-off auto and farm workers, the elderly poor, and the mentally ill.
The later category. perhaps more than any other. accounts for the increasing numbers among
the homeless population. The long-term change in US policy for dealing with the mentally
ill dates back to 1963. when Congress passed a law promising federal funding for the con-
struction of community mental health centers. Since that time. more than 20 years ago.
state and county mental institutions began releasing large numbers of patients. many of
whom suffered from severe mental illness. This "deinstitutionalization" movement followed
the widespread introduction in the late 1950s of psychoactive drugs which seemed to offer
the possibility of rehabilitating psychotic people within a community setting under better
living conditions and with greater respect for their civil rights. There was hope that the
"community mental health" approach would be less costly than operating large state hospitals.
Although well intended as enlightened reform. deinstitutionalization has not proceeded
according to plan. The first step has been accomplished- the patient population at state
and county mental hospitals is now less than one-founh of its peak 1955 level of 559,000.
The second step. however. has not been taken by the various levels of government-they
have not provided enough places. such as half-way houses or group homes, for discharged
patients to go.
It should also be noted that younger mentally ill people who might have been institutionalized
15 years ago now receive only brief and episodic care. This is especially true since the
couns have decided that only those among the mentally ill who are dangerous to themselves
or others may be committed involuntarily. As a result. chronically disturbed people are
sent out into the community. often finding only sub-standard housing in single-room occu-
pancy hotels and skid row rooming houses. With the growing unavailability of even these
housing options. many of the people end up on the streets.
Chronic mental illness does not by itself cause homelessness any more than does unemploy-
ment. For many of the homeless. a major factor is the total disconnection from supponive
people and institutions. Unlike the majority population which finds itself surrounded by
family. friends. co-workers. and professional caretakers at various social agencies-whose
help is available in times of personal crisis-the homeless give constant evidence of how
alone most of them are. The social isolation is most severe for the mentally ill. Family
and friends grow exhausted or lack the ability to help or even cope; overburdened social
workers may be less responsive. The homeless themselves may be unwilling or unable to
communicate their needs and to make use of the suppon available. T here appears to be
no single. simple reason for an individual's becoming homeless; rather. homelessness is
often the final stage in a series of crises. the end of many missed opponunities, the culmina-
tion of a gradual disengagement from supponive relationships and institutions.
Although much more rigorous research needs to be done on the causes of homelessness.
it can be said that a significant percentage of the people who are numbered among the
homeless have diagnosable mental disturbances. In spite of this fact , the response of public
officials and social policy has been sadly lacking in constructive solutions. Charges that
"the homeless are homeless by choice" and proposed programs that go no funher than
the expansion of emergency shelters minimize the problem and treat a festering wound
in the social fabric with a temporary dressing.
The nature of more appropriate solutions is both complex and overwhelming. Cenainly
the carrying out of the aboned plans of the 1963 community health law by providing a
variety of housing options and related health care and social services for the mentally ill
would be a place to begin. Beyond that is the continuing need for counseling, therapy,
sheltered workshops, vocational rehabilitation programs, and related services to improve

the quality of life among the impaired. A recognition of the limits of the present state of
the an of psychiatry and the need to provide comfonable and friendly asylum for those
chronically disturbed people who simply cannot be rehabilitated is essent ial. A shift in
budget priorities at all levels of government is needed to reverse the trend of trying to solve
the problem cheaply, giving the homeless at best emergency refuge and at worst no refuge
at all. The question raised by the increasing number of homeless people is a basic one:
Is our society willing to consign a broad class of disabled people to a life of degradation.
or will they make the commitment to give such people the care they need? In a civilized
society, the answer should be clear. Among the Christian community. the answer should
be clearer still.
In light of the preceding study and in obedience to our Lord who has called us to care
for the poor, the Commission on Christian Action, rather than formulate a policy state-
ment, presents the following recommendations calling for the involvement of the church
at all levels in the suppon of ministries and programs that serve the needs of the homeless.
R-9.
To encourage congregations to become informed on the needs of
the homeless in their respective communities and to seek ways to
assist existing programs, agencies, and ministries that serve the
needs of the homeless through volunteer service and financial
contributions. (ADOPTED)
R-10.
To encourage congregations to seek opportunities for personal
involvement in direct forms of ministry to the homeless in their
communities through the use of their facilities, programs, spiritual
gifts, and other resources. (ADOPTED)
R-ll.
To request the Christian action committees at each assembly level
to express concern for the homeless through direct contact with
elected officials and other public servants concerning the effects
that housing, mental health programs, funding priorities, and sub-
standard wages and benefits have upon the disfranchised homeless.
(ADOYI'ED)
R-12.
To direct the General Program Council to consider, with
deliberation, the inclusion of funding allocations designated for
fmancial assistance to programs, agencies, and ministries that serve
the needs of the homeless. (ADOPTED)
R-13.
To request the general secretary and the minister for social witness
to provide denominational leadership and support in the
implementation of the above recommendations. (ADOPTED)
CHRISTIAN ACTION 77
Report of the Black Council
The plight of the Black family in America has been given growing attention over the past
few years. Very recently, on a CBS television special, Bill Moyers focused on the particular
situation of families in Newark, New Jersey, to underscore the pressing demands of this
crisis. Over half of the Black children in the US live in homes where only one parent resides;
over half of these children live in poveny; and from the various projections of what can
be expected. things will not improve in the foreseeable future.
As in any crisis like this, especially where race is a factor, there is a tendency to blame
the subjects or the victims of the situation for their predicament. There is also a conventional
view that, if things are to change, the people most directly affected wi.ll have to, under
their own power, do it themselves. This latter view is an outgrowth of the false assumption
that the plight of the poor is really of their own making; a reflection of their lack of drive
and willingness to work hard. Closer investigation of the facts, however, will show that
some of the poorest people in the US are among the hardest working.
Without a doubt, there is a crisis in the Black family today. And there is much that the
Black community, through its own institutions, must do to address these problems. Problems
such as teenage pregnancy and drug abuse, poor performance in school, and petty crime
must be on the agenda of Black leaders and are currently being addressed by a wide range
of national and local organizations, with some measurable success.
At the same time, it must be made clearer that the Black community, working alone, cannot
tackle the problem at its roots. More attention must be given to what is tearing families
asunder, be they Black or White. And there is no way to separate the economic depression
which Blacks are experiencing from the pressures on the family structure.
According to the 1986 Urban League report on The State of Black America, the rate of
unemployment among White Americans was 5.9 percent at the end of 1985 and 14.9 percent
among Black Americans-41.6 percent for Black teenagers. The poorest 20 percent of Black
families had 22 percent less purchasing power in 1984 than in 1980, so in addition to an
already serious crisis, things are actually getting worse.
In the same Urban League report, research fmdings from the Urban Institute are cited which
trace a major responsibility for the exacerbation of this problem to the decline in federal
commitment to the poor and the near-poor. From 1981 to 1984, there was a 53 percent
reduction in job training for young people; a 20 percent reduction in mental health services;
an 18 percent reduction for Aid to Families with Dependent Children; and a 12 percent
reduction for programs which help to prevent child abuse. These reductions hit especially
hard on "vulnerable" families with childen.
R-14.
To reaff'lml the 19'79 action of the General Synod ''supporting federal
programs which insure full employment for all people who want
to work" (MGS 1.979, p. 93). (ADOPTED)
Based on an action of the 1978 General Synod, which called for the GSEC to "review the
relationships and responsibilities of minority councils and denominational policy bodies
for report to the General Synod ... ," an ad hoc committee has been meeting and discussing
aspects of the life and function of the councils and denominational policy bodies. The Black
Council has been ably represented on the ad hoc committee by its immediate past chairperson,
the Rev. Earle N.S. Hall .
As the ad hoc committee continues its deliberations, it is hoped that much will be done
to help clarify whatever misunderstandings there might be regarding the councils and how
they function within the denomination. It is also hoped that the final report of this committee
makes as clear as possible that, with the measurable progress which has been made to
involve racial minority peoples in the life of the RCA, it is more urgent that this participation
be translated into a stronger witness against institutionalized racism in US society.
Participation by victims of racial injustice in the life of the church is seen as a means of
involving the church more directly and sensitively in the struggle for racial justice in the
broader society. The councils are needed not only to assist the church in its internal affairs,
but to help strengthen the church's witness in society.
In conclusion, the Black Council continues to address a variety of concerns which impact
the local church. Youth development, self-reliance, and lay leadership training are among
them.
Each year Black ministers confer to determine those areas which deserve special attention
to strengthen their ministry. They are especially interested in assisting clergy who come
from other denominations in their adjustment to the RCA .
The situation in South Africa is, without question, of paramount concern to the Black
Council, and the Black members of the RCA are very proud that the General Synod is
hosting Dr. Oliver Tambo at this year's meeting.
Report of the Council for Pacific and Asian-American Ministries
GENERAL WORK
In making its report to the I 80th Regular Session of the General Synod , the Council for
Pacific and Asian-American Ministries (CFPAAM) rejoices in the awareness that its work
is consonant with and characterized by the current theme of the RCA, "A People Who
Belong." The four-fold mandate of the council, developed by panicipants in the 1980 General
Synod- and General Program Council-sponsored consultation of Pacific and Asian Americans
in the RCA, and approved by the General Synod in 1981. continues to inspire and inform
the CFPAAM's efforts:
• to identify, communicate, and interpret Pacific/Asian-American concerns, needs,

and gifts
• to advocate on behalf of Pacific/Asian Americans before the judicatories and
assemblies of the RCA
• to empower Pacific/Asian Americans within the RCA so that they can become
fully-included panicipants in the design and implementation of the denomina-
tion's mission
• to advise the General Synod, its commissions and boards, and other assemblies
regarding
ways Pacific/Asian Americans can enrich the worship and enhance the witness
of the denomination.
CHRISTIAN ACTION 79
Since 1980, through the CFPAAM, Chinese, Indochinese, Japanese, Korean, Pacific Islander,
Taiwanese, and Tamil speaking persons in the RCA come to feel welcome and wanted as
sisters and brothers of the rest of the RCA denominational family. The council supplements
the orientation provided by classes and synods for Pacific/Asian Americans entering the
RCA. The council serves as a network of support for Pacific/Asian-American congrega-
tions and fellowship for Pacific/Asian-American clergy and lay leaders. The council assists
the General Synod and Gener.tl Synod Executive Committee (GSEC) in fostering sensitivity
to and understanding of Pacific/Asian Americans. The council develops program proposals
to assist the General Program Council (GPC) in its service to Pacific/Asian-American con-
gregations. The council also seeks to channel Pacific/Asian-American gifts- experiences
and insights, heritage and culture, skills and talents-in ways that enrich and enhance the
ministry and mission of the RCA.
During the 1985-86 program year, the CFPAAM continued work in service to this multi-
dimensional mandate. In addition, the council extended such efforts by engaging for the
first time in long-range planning and synchronizing of programs. In response to a request
from the GPC that all divisions, offices, agents, and staff related to the GPC develop long-
term goals and objectivies, the CFPAAM, through its executive committee and staff, in
the fall of 1985 sought to develop a comprehensive and coordinated overview of its assign-
ed tasks, in-progress work, and projected efforts.
By early January, 1986, the executive committee submitted to the GPC a two part set of
goals, directions, strategies, objectives, and activities for 1986-1990 which incorporated
• the General Synod-approved mandate for the council

• the denominational theme, "A People Who Belong"
• the denominational priority for this decade, "Crossing Cultural Barriers: Reaching
and Receiving in Christ"
• the council's responsibilities to the General Synod with regard to policy
development
• the council's responsibilities to the GPC with regard to program development
• the council's responsibilities to its constituent congregations in responding to
previously identified priority work areas for ministry with Pacific/Asian
Americans.
The first of the two parts involved work related to RCA perspectives, postures, and policies.
For such work, the council adopted the following goal for 1986-1990: "A Reformed Church
in America aware of the presence of Pacific/Asian Americans in church and world; sen-
sitive to the needs of this part of the RCA family; appreciative of the gifts available from
Pacific/Asian Americans as full partners in RCA mission; active in advocacy for genuine
equality and authentic justice for Pacific/Asian Americans as it engages in "Crossing Cultural
Barriers: Reaching & Receiving in Christ." To achieve this goal, during this five-year period
the CFPAAM would move in the direction of exposing the RCA to and involving the
denomination in national and global issues and contexts of concern to Pacific/Asian
Americans. During 1985-86, specific council activities in accordance with this direction
included
• responding to a GSEC request by studying and recommending refinement of
guidelines in the Book ofChurch Order governing the process of receiving clergy
from other denominations into the RCA
• responding to another GSEC request by assisting the Board of Theological Educa-
tion in identifying and relating emerging needs for Pacific/Asian American ministry
to new directions for RCA seminaries
• exploring with Western Theological Seminary ways of providing continuing educa-
tion for Pacific/Asian-American clergy and of recruiting pastors for ministry with
second-generation Pacific/Asian Americans
• representing the RCA in ecumenical responses to: immigration policy-related issues

through the Pacific Asian Center for Theology and Strategies: racial violence
against Asian Americans through the Ecumenical Working Group of Asian Pacific
Americans: and issues of human rights on Taiwan through the Taiwan Christian
Church Council of North America
• providing advice and counsel on relationships with Christians in the Peoples
Republic of China through participation in an ecumencial consultation in Nanjing
• monitoring and analyzing issues relevant to Pacific/Asian Americans previously
received and currently under study by the General Synod: Redress for Japanese
Americans interned during World War II (MGS 1982 , pp. 82-83: MGS 1984,
pp. 82-83); Reform oflmmigration and Refugee Policies (MGS 1982. pp. 83-84:
MGS 1984, pp. 83-84); Christian Responses to Racially-Motivated Violence against
Asian Americans (MGS 1984, pp. 84-85): Addressing Institutional Forms of
Racism (MGS 1985, pp. 76-77); Support for Protection of Religious Freedom in
Taiwan (MGS 1985, pp. 78-79).
The second of the two parts involved work related to RCA program. For such work. the
council adopted the following goal for 1986-1990: "A Reformed Church in America alert
and active in directing part of its resources for ministry toward mission with Pacific/Asian-
Americans; toward supporting and enabling the ministry of Pacific/Asian-American con-
gregations; toward making use of Pacific/Asian American gifts in RCA ministry as it engages
in "Crossing Cultural Barriers: Reaching and Receiving in Christ." To achieve this goal.
the CFPAAM would move during this time in the direction of effecting RCA channelling
of resources for ministry with Pacific/Asian Americans through a two-fold approach in-
volving (1) incorporation of CFPAAM priorities for ministry into existing GPC, particular
synod, and/or ecumenical projects and programs, and (2) development of pilot projects
and/or compensatory programs for GPC funding in response to CFPAAM priorities for
ministry not addressed by existing RCA or ecumenical agents and for eventual incorpora-
tion into portfolios of other GPC-related agents.
Representatives of Pacific/Asian-American congregations assisted the CFPAAM in identi-

fying priorities for ministry at a May, 1985, consultation. For 1985-86, the priority work
areas are:
1. Lay Leadership (including Women's Leadership) Training

2. Recruitment, Training & Support of Clergy
3. Promoting Cross-Cultural Understanding
4. Evangelism and Church Planning & Development
5. Ministries with Women
6. Stewardship Development
7. Christian Education
8. Ministries with the Elderly
9. Ministries with Youth.
During this year, the CFPAAM responded to lay leadership training needs through a June
seminar on "Lay Leadership for Maturing Congregations" and through subsidizing the
participation of Pacific/Asian American women in the July Reformed Church Women's Trien-
nial workshops.
The council addressed issues of clergy recruitment, training, and support via a January
consultation on ministry in immigrant congregations; a June workshop on " The Nature
and Use of Pastoral Authority"; through its conversations with Western Theological Seminary
(WTS) concerning development of continuing education for Pacific/Asian-American clergy
and recruitment of second-generation clergy; through its explorations with the Program
CHRISTIAN ACTION 81
for Asian-American Theology and Ministry at Princeton Theological Seminary; and through
its continuing involvement with the Clergy Recruitment and Training Committee of the
Taiwan Christian Church Council of North America.
The council engaged in a variety of efforts related to evangelism and congregational develop-
ment: assisting the GPC in developing a proposal for special ministries with immigrants;
securing funding for translation of evangelism and membership orientation materials into
Asian languages; developing a proposal for assisting classes and synods in outreach to new
Pacific/Asian-American congregations; assisting the Synod of the West in conversations
with twO West Coast Taiwanese congregations exploring affiliation with the RCA; cooperation
with the GPC in developing a proposal for urban ministry leadership development; pro-
viding advice and counsel to the Synod of Michigan on a Chinese ministry in Grand Rapids.
The council also began exploring formal and continuing participation in the Council of
Field Secretaries.
In the area of ministries with women, the CFPAAM developed a proposal for establishment
ofregion.al,Janguage-based support groups for immigrant Pacific/AsianAmerican women.
In June the council convened a Women's Concerns discussion group to ascertain new and
continuing needs in this area. The council also encouraged and provided financial sub-
sidies enabling the participation of women in the Reformed Church Women's Triennial
meeting.
In continuing its long work in enabling Christian education in Pacific/Asian-American

congregations, the CFPAAM sponsored teacher-training workshops in January and May
on the West Coast; participated in consultations to design events for East Coast congregations;
cooperated with the minister for education and faith development in establishing relationships
between the CFPAAM and the Council for Christian Education.
In work with youth, the CFPAAM sponsored a regional Pacific/Asian-American youth event
scheduled for the summer of 1986 at the Warwick Conference Center. The council also
joined with colleagues in other denominations in initiating the development of a manual
for youth ministry with Pacific/Asian Americans. The manual is scheduled to be published
in mid-1987.
In reviewing its activities for 1985-86, the CFPAAM comes to the General Synod with
a mixture of celebration and frustration, of joy and sadness. The council is pleased to report
progress toward all of its policy and program goals. However, the council regrets to report
that such progress is still hampered by the Jack of funding for full-time council staff. For
the second time in three years, the council has lost its staff to a denomination offering
full-time employment for persons fulfilling their calling through racial/ethnic ministries.
In April the Rev. Virstan Choy resigned his half-time position as staff of the CFPAAM
to accept a full-time executive position in the Presbyterian Church (USA). The council
appreciates the excellent services which he has provided and expresses its gratitude to him
and continuing affection for him as he moves on to serve a sister denomination of the
Reformed tradition.
Once again, the CFPAAM stresses to the General Synod that the stability of the council
and its ministries will continue to be uncertain as long as the RCA does not provide financial
resources sufficient for full-time permanent staffmg. The council prayerfully looks forward
to that day when the General Synod will comprehend this reality to the degree that it will
actively respond with sufficient funding. In the meantime, the council is relieved to know
that it has the temporary, part-time services of Mrs. Ella K. White as interim staff of the
council.
Wor k Related to Current Denominational Priorities
As adopted by the 1981 General Synod. the RCA's denominational priority for the decade
of the 1980s. is "Crossing Cultural Barriers: Reaching and Receiving in Christ" (MGS 1981.
p. 44). The CFPAAM works on this priority in an ongoing way in assisting denominational
agencies and staff in ministry with Pacific and Asian Americans. providing consultative
services to synods and classes in the process of developing new Pacific and Asian-American
congregations, recommending Pacific and Asian Americans for election or appointment
to decision-making bodies. and offering advice and counsel to the General Synod.
In addition, during 1985-86, as the GPC considered ways of implementing the denominational
priority, the CFPAAM provided advice and counsel to the Christian discipleship division
in particular and the GPC as a whole. The CFPAAM also continued its close and cooperative
working relationship with the American Indian Council. Black Council. and Hispanic
Council through joint staff meetings on ongoing areas of common interest and through
the annual meeting of representatives of the four councils.
The council provided human and informational resources to the GSEC and the GPC as
both bodies engaged in reviews of the denomination's four racial/ethnic councils. Throughout
these review processes, the intent of the council's representatives was to nurture a cross-
cultural sensitivity which affirmed the need to both reach out to and receive from persons
from non-Western European backgrounds.
In new activities related to the denominational pnonty, the CFPAAM engaged in

conversations with WTS concerning cross-cultural program possibilities. The council began
providing a continuing resource to the seminary through its representative on the WTS
Task Force on Missiology. In May the council provided a representative to the RCA delegation
to "Nanjing '86," a consultation on relationships between the churches in the Peoples
Republic of China and the churches in the United States.
In November, through its executive committee, the council began work on a crossing cultural
barriers-related issue of concern to Pacific/Asian Americans who are new Christians. In
response to a request made at its 1985 Annual Consultation, the council initiated conversations
with the Rev. Dr. Kosuke Koyama, professor of ecumenics and world church at Union
Theological Seminary in New York City, concerning the pastoral care and nurture of persons
from Buddhist religious and/or cultural backgrounds who become Christians. Many such
persons experience uncertainty in their relationships with family and friends following their
conversion. Others ask for hospitable alternatives to what they see as hostile ways for
Christians to relate to Buddhists. The council will continue its work on this issue during
1986-88.
WORK ON MA'ITERS REFERRED BY PREVIOUS GENERAL SYNODS
The General Synod in 1983 encouraged RCA congregations and classes to engage in activities
facilitating the affiliation of Pacific and Asian-American Christian groups with the RCA
(MGS 1983, p. 75). The Synod also encouraged churches and classes to utilize the services
of the Council for Pacific and Asian-American Ministries in such work (MGS 1983, p.
75). The CFPAAM is pleased to report that, during 1985-86, it was requested by the Synod
of the West to assist in conversations with independent Thiwanese congregations in northern
and southern California considering membership in the RCA. Such conversations are
continuing as the General Synod of 1986 convenes. The CFPAAM was also requested by
the classes of North Grand Rapids and South Grand Rapids to assist in a review of a ministry
with Chinese persons in the Grand Rapids area.
CHRISTIAN ACTION 83
The General Synod in 1985. responding to a recommendation of the Commission on

Evangelization and Church Growth. requested the CFPAAM to assist the GPC and the
particular synods in exploring the possibility of beginning a special ministry to immigrant
peoples with a particular focus on Asian. Middle Eastern. and Hispanic peoples (MGS
1985, p. 225). Through its executive committee. staff. and a special working group of pastors
from Chinese. Japanese. Korean. and Taiwanese congregations. the CFPAAM assisted the
GPC in developing a long-term proposal for -strengthening and extending the ministry of
immigrant congregations. for establishing and developing new immigrant congregations.
and for encouraging and enlisting the support and participation of non-immigrant RCA
congregations in this effort. The proposal was submitted to the April. 1986. meeting of
the GPC.
The General Synod in 1984 requested the CFPAAM to assist the Commission on Christian
Action in monitoring and reviewing the findings and recommendations of the US Commission
on Civil Rights (USCCR) concerning racially-motivated violence against Asian Americans.
While the USCCR has completed its nation-wide hearings on this matter. the report and
recommendations have not been made public. The CFPAAM stands ready to study the
document and make appropriate recommendations to the General Synod. In the meantime.
the CFPAAM cooperates ecumenically in addressing this matter through the Ecumenical
Working Group of Asian Pacific Americans. This group. involving representatives of eight
denominations. has adopted a multi-directional approach in responding to and seeking to
prevent such violence: advocating for legislation addressing this problem; working to sensitize
law enforcement agencies to the spread of this violence: developing public school and
extracurricular programs to nurture interracial understanding. reconciliation. and harmony.
In its recommendations to this year's General Synod. the CFPAAM seeks denominational
support for the first piece of nationwide legislation intended to halt this disturbing trend.
RECOMMENDATIONS
Support for Hate Crimes Statistics Act (H.R. 2455)
The General Synod in 1984 urged congregations and individual members of the RCA "to
prayerfully reflect upon ways in which they might respond individually and corporately"
to racially-motivated violence against Asian Americans (MGS 1984, p. 85). As part of its
response to this referral from the General Synod, the CFPAAM joins brothers and sisters
of other Christian denominations who urge passage of the "Hate Crimes Statistics Act"
(H.R. 2455).
This legislation would incorporate into the Uniform Crime Reporting Act a new provision
calling for law enforcement agencies to include in their record-keeping information on
incidents of racially-motivated violence. Such information would then be included in the
Uniform Crime Reports submitted periodically by each agency. The Uniform Crime Reports
are instruments for measuring the extent of particular types of crime and for developing
law enforcement strategies and programs to combat and prevent such crime. The
establishment of the racially-motivated crime category is an important first step in addressing
this violence.
As the RCA prepares to convene the General Synod in 1986, this legislation is awaiting
consideration by the United States Senate. Support by the RCA is not only consistent with
the 1984 action of the General Synod, but also faithful to the call of Old and New Testament
ancestors for the church to seek, to pursue, and to do justice.
R-15.
a. To request the general secretary to communicate to the Senate
Judiciary Committee RCA endorsement of the Hate Crimes
Statistics Act (H.R. 2455) as a helpful step in monitoring and
developing improved law enforcement agency responses to
raciall~·-moth·ated ~·iolence against Asian Americans.
b. To encourage congregations and members of the RCA to

communicate such support to their congressional representatives.
c. To request the (Commission on Christian Action) minister for

social witness to monitor passage of this and other racial violence-
related legislation and, in consultation with the CFPAAM, to
develop appropriate recommendations for further action by the
RCA. (ADOPTED AS AMENDED) *
Opposition to "English as Official Language'' Movement
Within the past several years. a movement has emerged and spread around the country
to declare English the "official language" of the United States. From the northern California
city of Los-Altos to the southern California cities of Alhambra and Monterey Park to the
southeastern city of St. Petersburg Beach, Florida. persons have pressured local government
to pass "English only" or "English as official language" ordinances. Advocates argue that
such legislation is necessary because they are disturbed by the use of business signs in
languages other than English, the use of non-English languages by companies advertising
on billboards and periodicals. and the presence of non-English materials in public libraries.
Other advocates argue that an amendment to the Constitution of the United States is necessary.
Some have formed a national group. calling themselves. " US English."
Human rights organizations and representatives of racial/ethnic groups oppose such

legislation, pointing to the racial intolerance characterized by such movements. In its work
to implement the 1984 actions of the General Synod concerning racially-motivated violence
against Asian Americans (MGS 1984, p. 85) and the 1985 actions of the General Synod
concerning institutional forms of racism (MGS 1985, pp. 76-77), the CFPAAM joins
colleagues of other denominations in the Ecumenical Working Group of Asian Pacific
Americans in calling for Christian opposition to the "English only" and " English as official
language" movements.
Our biblical heritage includes the experience of Pentecost (Acts 2) . The Christian Church
is born when people hear the Good News in their own language, in language meaningful
to them. The Church grows when leaders like Paul point out that unity is not based on
uniformity and proclaim the freedom to be diverse (Galatians). The RCA's denominational
priority, "Crossing Cultural Barriers: Reaching and Receiving in Christ;• is a contemporary
testimony to this heritage, this freedom , and this responsibility. The General Synod actions
in 1981 in support of bilingual bicultural education (MGS 1981, p. 73) and in 1985 affirming
bilingual congregations and ministries (MGS 1985, p. 76) are in harmony with this priority.
In 1986 commitment to reaching and receiving others in Christ calls for RCA congregations
to oppose movements which place any one language or cultural group in a position of
superiority to others.
"' Deletions are enclosed in parentheses; additions are in light-face type.

CHRISTIAN ACTION 85
R-16.
a. To request the Commission on Christian Action, in consultation
with the (Council for Pacific and Asian-American :\linistries)
various councils. to develop a resource paper proYiding guidance
to congregations and members of the RCA in responding to the
"English Onl~·" and ''English as Official Language" mo,emenK
(including background on RCA opposition to such mO\·ements
based upon biblical affirmations of pluralism and multi-
lingualism and the denominational priorit~·. "Crossin~ C ultural
Barriers: Reaching and Receiving in Christ.")
( b .To request congregations and members of the RCA to

communicate to national and local elected officials their
opposition to such a constitutional amendment and local
legislation.) (ADOPTED AS AME~DED) *
.,.. The advisory committee recommended the amendment of R-16 in order that no conclusions
are drawn prior to the study and development of guidelines by the Commission on Christian
Action . .,.
Study of the Relation of the Church to Buddhist Peoples
As indicated in the "Work on Current Denominational Priorities.. section of this report.

during 1985 the CFPAAM was asked by its Laotian constituents to respond to the need
of new Christians from Buddhist religious and/or cultural backgrounds for care and guidance.
Many such persons encounter conflict and tension in their relationships with Buddhist family
and friends following their commitment to Christian faith . Others express a desire for
developing non-confrontational ways of expressing and sharing their faith with Buddhist
neighbors. This need was confirmed by Chinese. Japanese. Korean, and Taiwanese members
of the CFPAAM who share the experiences of the Laotian congregation.
Following consultation with the Rev. Dr. Kosuke Koyama. a pastor, missionary, and seminary
professor with extensive experience in Asia now on the faculty of Union Theological
Seminary in New York, the council's executive committee concluded that response to this
request would require the disciplines of careful research and corporate reflection. Given
the RCA's commitment to crossing cultural barriers, and in light of the action of the General
Synod of 1985 concerning special ministries with Asian peoples (MGS 1985, p. 225), a
study of responses to this need is timely.
R-17.
To request the Commission on Theology, in consultation with the
CFPAAM, to engage in a study of the relation of the church to
persons of Buddhist religious and cultural backgrounds and to
develop recommendations to the General Synod of 1988 regarding
a Christian posture toward Buddhist persons and responsible ways
of engaging in evangelism with such persons. (ADOPTED)
Development of Guidelines for Orientation of Ministers and Congregations Transferring

into the RCA
As an agent of the General Synod committed to the growth of the RCA, the Council for
Pacific and Asian-American Ministries celebrates the continued entrance into the
denomination of formerly independent congregations. In its work of relating to and serving
such congregations, the council continues to discover the need for improving the processes
* Deletions are enclosed in oarentheses: additions are in lieht-face tvoe.

by which classes provide orientation to RCA polity. procedures, and program for clergy
and congregations applying for membership in the RCA. Special care needs to be taken
when applicants come from non-English-speaking language backgrounds and non-Western
cultu res.
The CFPAAM feels that the General Synod in 1985 moved in a helpful direction by requesting
that guidelines be developed for the process of receiving ministers of other denominations
seeking a call to a congregation of the RCA (MGS 1985, p. 196). This General Synod action
directed attention primarily to the examination process. Attention now needs to be given
to the orientation process.
R-18.
a. To request the (Office of Human Resources) General Program
Council, in consultation with the Office of Human Resources,
(General Program Council) Council of Field Secretaries,
American Indian Council, Black Council, Counci.l for Pacific
and Asian-American Ministries, and Hispanic Council, to
develop guidelines to assist c.lasses in providing orientation to
ministers and congregations (of other denominations) desiring
membership in the RCA.
b . To encourage classes to utilize the services of the (CFPAAM)

appropriate councils in providing orientation for (Pacific/Asian-
American candidates) ministers and congregations applying for
transfer into the RCA. (ADOPTED AS AMENDED) •
• The advisory committee recommended the amendment of R-18 in order to assign primary
responsibility to the General Program Council and to provide for inclusion of independent
congregations and a variety of cultural, ethnic, and ecclesiastic backgrounds. •
Goals & Strategies for Racial Justice and Racial/Ethnic Ministries
During the 1984-1985 period, the Council for Pacific and Asian-American Ministries, like
its colleagues, the American Indian Council, the Black Council, and the Hispanic Council,
was involved in two reviews: one conducted by the GPC on roles and relationships involving
the GPC and the four councils, and one conducted by a committee of the GSEC on re-
lationships and responsibilities of the councils as agents of the General Synod.
In working with both review committees, the CFPAAM discovered that, while the General
Synod had adopted policy statements bringing into being councils for American Indian,
Black, Hispanic, and Pacific/Asian-American people, defming this purpose, assigning their
responsibilities, and establishing their relationships with other denominational bodies, it
had not developed long-term goals nor concomitant directions, strategies, and objectives
for the church's work toward racial justice in the world and its work in ministries with
racial/ethnic peoples. The absence of such an over-all understanding hinders the work of
any committee called to review agents mandated to be involved in racial justice and racial/
ethnic ministries. The need for such a frame of reference is clear, especially in light of
the RCA's denominational priority, "Crossing Cultural Barriers: Reaching and Receiving
in Christ," and denominational theme, ·~ People Who Belong."
R-19.
To request the GSEC to develop long-range goals and related
directions, strategies, and objectives of the RCA for work toward
racial justice in the world and for ministries with racial/ethnic
groups in the church. (ADOPTED)
* Deletions are enclosed in parentheses; additions are in light-face type.
CHRISTIAN ACTION
Report of the American Indian Council
The question is often asked by church people who are anxious to support the American
Indian Council (AIC) with their means, " What is the greatest need of the American Indian
people with whom you work?" The council's reply is. ··while there is a need for financial
support and advocacy at times when social justice is demanded. along with education for
the general welfare of the people. etc.. the greatest need is for confidence. a positive im-
age, and the capacity for self-determination." For about 150 years. the church and the Bureau
of Indian Affairs of the United States government have fostered paternalism and. thereby.
created an attitude that has hindered the development of Christian maturity.
The contemporary church must look at the current Indian issues with this perspective in
mind in order to begin any program of reconstruction. The AIC is therefore concerned
about the development and cultivation of self-determination within its churches and tribal
communities.
It is encouraging to observe that on every Indian reservation where we have an RCA con-
gregation, our members are involved in the decision-making structures of the tribal coun-
cils. On the Apache Indian Reservation of western Oklahoma. an elder of the Apache Reform-
ed Church and treasurer of the AIC. Mrs. Mildred Cleghorn. is the president of the Fort
Sill Apache tribal council. She is also a member of the General Program Council of the
RCA. Elder Wade Miller of the Reformed Church in Macy. Nebraska, is now the president
of the Omaha Tribal Council. Under his leadership. the Omaha Tribal Council has called
upon the RCA for support and advocacy in a land issue with the state of Iowa. The land
situation will also involve the RCA congregation in Macy, the Rev. Harvey Calsbeek. its
pastor, and the AIC.
At present five American Indians from RCA congregations are serving on councils and
agencies of the denomination. The AIC has also begun the process of placing an American
Indian on the General Synod Executive Committee, where many important decisions are
made.
The local American Indian churches, under the guidance and encouragement of their pastors.
are experiencing involvement and decision-making in the administration of church business
and program planning. In such a climate, a sense of ownership and responsibility for the
mission of the church is developing in place of a sense that the local churches are depen-
dent upon the denomination.
As involvement in the programs of the church and a feeling of self-determination is ex-

perienced, it is natural that the need for native leadership in the church and tribal affairs
emerge. Most glaring is the need for leadership of American Indian ordained ministers
of the Word. At present, there are no American Indian workers or ordained ministers pastor-
ing any of the American Indian congregations nor are any now preparing for the ministry.
It is gratifying to realize that the AIC has made the recruitment of candidates for church
leadership a top priority. The council last year reported to the General Synod that it had
challenged American Indian congregations, consistories, and pastors with the recruitment,
development, and nurturing of candidates for the gospel ministry. The council is also now
working with RCA colleges and seminaries and Cook Christian Training School. RCA educa-
tional institutions and the church at large have responded enthusiastically. At present, one
person felt the call of the gospel ministry and began his theological studies at Cook Christian
Training School along with some college studies. Unforseen circumstances in adjusting
to his studies have kept him temporarily out of school this past year. It is the council's
hope that his interest and challenge for the ministry will continue to grow and that he will
return and finish his theological course. A second person has expressed interest in the
ministry, and it may be possible for him to begin studies by 1987.
The RCA has again united with the Christian Reformed Church and the Presbyterian Chur~h
(USA) to sponsor a week of Bible and pastoral studies for laypeop le and native ministers.
The summer school will be held in August at the Presbyterian Training Center in northern
New Mexico. The teachers will be from Calvin Seminary (CRC) of Grand Rapids. Michigan:
Dubuque Theological Seminary of Dubuque. Iowa: and Western Theological Seminary of
Holland. Michigan. The training will be threefold: (I} to strengthen church leadership
(officers of the congregation): (2) to encourage and enable lay members to be involved
in the programs of the parish: (3) to challenge and interest possible candidates for the gospel
ministry.
Another goal challenging the interest and concern of the AIC is higher education. American
Indian youth have ample opportunities for a high school education. but college education
is more difficult for them to attain. There are a number of reasons for this. among which
are financial needs. inadequate academic preparation for a four-year college. and difficul-
ty in adjusting successfully to university life because of differences in cultural life styles.
English language comprehension and skills to apply it are usually the most difficult to master.
All of the American Indian churches have weekly activities and programs: worship.
Sunday school. youth-family fellowships. summer programs. etc. Aside from the daily and
weekly programs of the churches. other ministries are offered to meet special needs in
the communities. An example of such a ministry can be illustrated by the Jicarilla Apache
Reformed Church in Dulce. New Mexico. It is blessed with a gymnasium and enough rooms
to have a library. Not far from the church is a Bureau of Indian Affairs boarding school.
The church has taken advantage of its fine facilities and ministers to the boarding school
students as well as children and youth of its congregation. The Winnebago Reformed Church.
Nebraska, ministers with the community through an active day care center for children.
This program enables the young mothers of the community to be employed in the nearby
city of Sioux City, Nebraska. The Macy Reformed Church, Nebraska. provides a program
to combat alcoholism in cooperation with the Omaha Tribe. The Mescalero Reformed Church
of New Mexico produces a radio program in collaboration with that community and gives
extra effort and time to an active child ren and youth program. The Comanche and Apache
Reformed churches in western Oklahoma are facing a unique challenge of interracial ministry.
Newcomers are populating their surrounding areas. and they are sharing the Good News
with the non-Indians.
These are exciting days in the mission of the American Indian churches. T hey are grateful
for the privilege of sharing their faith and the strong support of the RCA through its financial
assistance and the prayers of its membership. The prayer of the American Indian congrega-
tions is that they may be able to make the most of the opportunities offe red them to minister
in the name of Jesus Christ.
~ Upon a motion from the floor, the General Synod
VOTED: To urge members of the General Synod to contact their respective

legislatures to convey their concerns regarding the possible breaking
of American Indian treaties dealing with ownership of lands,
encouraging them to vote against and/or discourage such legis-
lation . ..,.
CHRISTIAN ACTION 89
Report of the Hispanic Council
Greetings to all delegates to this General Synod! The Hispanic Council prays that this Synod
will be a blessed one, full of vision and insight, and resulting in a greater commitment
to be God's agents of change.
The Hispanic Council celebrated its plenary assembly with the theme "The Local Church
has a Purpose" on November 22-23, 1985, at Paradise Lake Conference Center. Through
his powerful message on "The Salt of the Earth," Dr. Charles Van Engen challenged council
members to be a strong witness of the Gospel wherever God leads. There was a great feeling
of anticipation due to the prospect of having a full-time staff person in the near future.
The council gathered with joy and confidence knowing that this upcoming year will be
one of growth numerically and spiritually.
Highlights of the reports presented at the assembly include (I) The Hispanic youth reported
on their reorganization. The annual youth retreat had a total of 75 participants. (2) The
women are actively working in all the churches with new leadership and zeal. They are
looking forward to the triennium of the RCW, where two women will share in this experience.
(3) Goals and objectives were established for the recommendations to denominational
assemblies relative to the establishment of new churches. (4) Pastors and lay leaders of
Hispanic congregations shared how their ministries were being carried on, their dreams
and visions, and the expectations of greater things for the coming year.
In all, the Hispanic Council of the RCA is experiencing growth and maturity as it focuses
on its mission and purpose. Along with the council's staff person, the executive comittee
has identified concerns they will be worldng on during this year.
1. support of pastoral families

2. support and development of leadership (women and youth)
3. strengthening of local congregations
4. establishment of a men's fellowship
5. identifying possible areas of ministry and calling them to the attention of
denomination assemblies
6. development of a lay training program
7 . monitoring areas of concern to the Hispanic constituency of the church
The theme of last year's assembly dealt with recovering our vision. Today we can say that
the areas of concern mentioned above reflect that the vision is present in our hearts and
concrete steps are being taken to flesh it out.
Hispanic members of the RCA are concerned with the number of immigrants reaching our
cities from Central and South America. We are concerned primarily with those who are
arriving from Central America due to the conflict of the region. Many come because their
Jives are in danger, from the right or the left, and in their quest for peace they are flooding
our cities. Many churches in the US have made a moral commitment to these people by
providing them with sanctuary. This is a temporary measure to enable these people to settle
down and start over. Sanctuary is a biblical model of reaching out to the persecuted and
providing them with protection from the avenger. There is concrete evidence that those
given sanctuary will lose their lives if they return to their countries. Being a church rooted
in the gospel of peace, the following recommendation is presented.
R-20.
To instruct the gener a l secretar y to communicate with RCA
congregations that have ma de a com mit ment to provide sanct uar y
to those persecuted , a ffirming t hem in their quest for justice.
(ADOPTED)
.,.. (See also R-34 o n p. 106.) ...,.
The 1985 General Synod adopted a resolution to explore the possibilities of beginning a
special ministry to immigrant peoples. The Hispanic Council has participated in this
exploration with GPC staff, taking into consideration the many facets of ministry with
immigrants. Hispanics are a major immigration group entering our cities, and we are very
eager to participte in this project, knowing that the Lord has chosen many from this group
unto himself. The GPC is presently exploring those possibilities as well as the practical
implementations of this new outreach by the whole church.
R-21.
To once again affirm the concern for ministry with immigrants a s
part of our commit ment to tak e the Gospel message to everyone.
(ADOPTED)
The RCA's theme, "A People Who Belong," has been received favorably by all. This was
the theme of the denominational identity statement that was translated into Spanish and
made available to every Spanish-speaking congregation for their use. This leaflet will enable
those coming into the RCA to know how the church identifies itself, while at the same
time it will serve as a good evangelistic tool in our communities. Within these communities
we find people representing all of the Americas.
Most of the delegates to this General Synod have become familiar with the name Nicaragua,
and this because of the recent debate in congress for aid to the "contra" rebels seeking
the overthrow the Sandinista government in Nicaragua with the aid of US money, arms,
and technical and logistical support.
The president and secretary of the Hispanic Council recently visited the country of Nicaragua
along with three other RCA representatives. In the cities of Managua and Esteli, the group
met with evangelical pastors (Pentecostals, Baptists, Moravians, Central Americans, and
the Roman Catholic popular church). During long conversations relative to the situation
in the country, at no time did we find support for the "contras." What was found was a
country tom by war, with a weak economy, and the people living in fear that the situation
might escalate into another armed conflict if the US continues to support the "contras."
One positive word received wherever the group went was the invitation to the RCA to send
people to Nicaragua that they may also share in their life and witness. It is only as others
come, they felt, and share in their daily living that the situation in Nicaragua may be
understood.
R-22.
To accept the invitation of the Nicaraguan evangelical church es to
visit with them and share in their life and mission, and further,
to request RCA congregations to include the Christians in Nicaragua

in their p rayer lists, interceding in their behalf. (ADOPTED)
A wonderful distinction was made by those who shared their time with the RCA delegation
to Nicaragua. They shared their displeasure of US support to the "contras" while at the
same time encouraging us to visit them. They know that the actions of the US government
CHRISTIAN ACTION 91
do not always find support in our churches, though sometimes they do. Yet, as Christians
who are seeking peace in the midst of horrible conditions, our trip was seen as another
message to them that our churches are also seeking peace. Because of this understanding
they told us, " Tell your churches and government officials that we do not want war. We
are tired of the war. We dream of the day when our lives may return to nonnalcy." This
message was given to us by Miskito pastors and lay leaders, as well as the evangelical pastors.
R-23.
To instruct the general secretary of the Reformed Church in
America to convey to the president and the congress of the US its
opposition to acts of aggression against the people of Nicaragua in
the form of aid to the "contras:• and further,
to encourage President Reagan to work vigorously for a peaceful

settlement of our relationship with Nicaragua. (ADOPTED AS
AMENDED)*
The embargo imposed upon Nicaragua by President Reagan is severely affecting everyone.
In some areas medication is very scarce; gasoline has had to be rationed; collective
transportation is deteriorating; basic food staples at times are not available, etc. All of this
because the Nicaraguan economy is geared to the defense of their territory from the contra-US
aggression. Somehow US leaders have failed to acknowledge that in their desire to hurt
the leadership of the country, they are in effect hurting the total population.
R-24.
To instruct the general secretary to contact President Reagan, asking
him to remove the economic embargo on Nicaragua, due to its effects
on the over-all population as well as the evangelical community.
(NOT ADOPTED)
Evangelical leaders shared with the group the revival that Nicaragua is presently experiencing.
Before the revolution evangelicals were only three percent of the population. Seven years
after the revolution, it is estimated that evangelicals make up 18 percent of the total population.
This growth has been well received by all. Yet it presents the Christians in Nicaragua some
new challenges. There is a need for leadership training (lay and pastoral) as well as new
programs for outreach and evangelism, not to mention the resources to carry out these
programs.
R-25.
To request that the Division of World Mission of the GPC explore
the possibilities of entering into a partnership relationship with some
evangelical body in Nicaragua, as a means of helping them to carry
out their mission. (ADOPTED)
The Asian-American and Hispanic constitutencies of the RCA share a common concern
regarding the movement to make English the official language of the US. Cultural and
linguistic pluralism has always been a basic ingredient of this society. This movement raises
some concerns for us due to the proximity of Spanish-speaking countries to US borders,
the influx of Spanish-speaking immigrants, the bilingual education programs presently
helping children make the transition, etc. We call upon this General Synod to give its support
to the recommendation on this subject being presented by the Council for Pacific and Asian-
American Ministries.

Report of the Commission of Women
The Commission on Women has met twice since the last General Synod. The fall meeting
was held on October 16-17. 1985. and the spring meeting was held on March 5-6. 1986.
The work of the commission is summarized under three headings: participation of women
in denominational life, women in ministry. and advocacy.
I. PARTICIPATIO~ OF WOME~ I~ DE~OMI~ATIOI\AL LIFE
Women Delegates' Caucus at Synod
For the past four years. the Commission on Women has convened a caucus of women
delegates at Synod. The aim of the commission in convening the caucus has been to provide
an opponunity for women to meet other women delegates. to help identify the issues before
the Synod which are of particular concern to women. and to support each other as they
seek to participate fully in the work of Synod.
Regional Networking
A new task force has been established by the Commission on Women for the purpose of
developing a network for encouraging women in local congregations who serve and/or seek
to serve as deacons and elders. The task force will strive to identify laywomen throughout
the denomination who feel called by God to serve in leadership roles in the church and
will develop retreats and newsletters through which these women can share their experiences
regionally and denominationally.
Recommendations to the Commission on 1\ominations
The Commission on Women continues to make significant recommendations to the

Commission on Nominations of women who are well qualified for positions on commissions
and agencies of the denomination.
"Facts about Women in the RCA''
The commission has updated the information on this leaflet which provides information
about the various ways women in the RCA are involved in denominational activities through
service on commissions and agencies of the denomination. ordination as ministers of the
Word. and. in increasing numbers. ordination as elders and deacons.
Christian Reformed Women
The commission continues to support the women in the Christian Reformed Church who
are seeking to identify their role in leadership positions in local churches and in their
denomination. The commission has found it to be informative and helpful to communicate
with women in the Christian Reformed Church who are developing strategies for being
involved in their denominational life. The commission continues to seek ways to dialogue
with them regarding women's issues.
CHRISTIAN ACTION 93
II . WOI\IE~ I ~ 1\H~ISTRY
Women in 1\linistr~· E,·ent
The Commission on Women c:ontinucs to be concerned about placement for ordained women.
There arc 38 ordained women in the RCA. Sixteen arc serving local churches. four are
serving as chaplains. and eleven arc in other specialized ministries.
The Commission on Women sponsored a denominational event for women in min istry on
November 6-8. 1985. at Camp Geneva in Holland. MI. The guest spea ker was Dr. Phyllis
Trible. protcssor of sacred literature at Union Theological Seminary in New York. The
event was for all women pastors. directors of Christian education. chaplains. seminarians.
and staff ministers from RCA and Christian Reformed churches. There was much enthusiastic
response from participants with regard to the quality of the sessions and the time available
fhr sharing personal joys and concerns in ministry.
The commission sponsors a denominational event every other year. with regional events
planned on the alternate yea rs.
Report to the Committee on Restructure of the BTE
The Commission on Women requested that Nancy Van Wyk Phillips prepare a paper for
presentation to the Committee on the Restructure of the BTE. This report had three major
aims: (I) to summarize some of the broad trends affecting the lives of clergy women today
(for the most part these trends were taken from a survey that was conducted in 1980-1982
among clergy men and women in nine major denominations-American Baptist. American
Lutheran. LCA. Christian. Episcopal. UCC. Methodist. and Presbyterian): (2) to comment
on these trends from the perspective of the RCA: and (3) to rehearse the policy base within
the RCA for effons to change a sexist orientation.
The concluding statements emphasized the continuing responsibility of the BTE. however
it is restructured. to see that seminary education is carried out in a way that is broadly
inclusive of women's concerns.
Oral History Project
At the invitation of the Commission on Women. the RCA archivist and the Commission
on History have developed a plan for a Women in Ministry Oral History Project. Interviews
are designed to provide supplemental evidence to the documentary sources relating to the
ordination of women. Interviews will concentrate initially on women serving as ministers
of congregations and later on women serving consistories within congregations. Inte rviews
will be made as time and funds permit.
III. ADVOCACY
Domestic Violence
Domestic violence in all its forms is an area of grave concern to the commission. T he
commission submits the following on domestic violence for study and offers several
recommendations regarding the education of RCA pastors. congregations. and seminarians
about the problem of domestic violence specifically related to battered wives and appropriate
ways to relate to women who are experiencing this form of domestic violence.
This study is based upon the perspective that women are whole persons in Christ, created
in the image of God; that abuse of God and of human beings is wrong; and that marriage
is intended to be a covenant relationship of mutual submission (Eph 5:21), based on love,
where each person is responsible for the well-being of their panner. Christians are called
to be imitators of Jesus. Christ is the model for human relationships, liberating us from
cultural restrictions which demean women and prevent them from being all they are meant
to be.
DOMESTIC VIOLENCE
Abuse is not new, but it is no longer being accepted as inevitable or private. This change
is related to the changing roles and rights of women. Domestic violence is no longer defined
as a private act but as a violation of civil rights-in short, a crime. It is now understood
as a problem which can no longer be ignored by governments, law enforcement agencies,
social service groups, and the church. Shelters and centers for battered wives and abused
children are springing up across the USA and Canada. The laws and legal procedures are
making prosecution easier. The problem is real and is affecting the Jives of individuals
at our jobs, in our neighborhoods, and in our churches.
Research has presented a varied picture of the frequency of this private violence ranging
from one in ten to one in four women having been abused or battered. Until recently, domestic
violence was disregarded as affecting only a few women married or living with the
unemployed, alcoholics, or drug users. Today, as more freedom is gained in revealing the
secrets of violence, a greater percentage of women are coming forward to tell their stories
and to seek help. The actual numbers are not necessarily increasing, but simply becoming
known.
It is a myth that Christians are unaffected by or uninvolved in domestic violence. The church
cannot afford to ignore the abuse which for so long has been hidden behind the sanctity
of the family unit and has been condoned as the right of a husband in disciplining his wife.
In order to gain an understanding of what the church's response and responsibility are
regarding domestic violence, this study begins by defining violence, briefly looking at the
pattern of abuse, the betrayal of the family, the theological issues involved. the results of
abuse on women, and suggested responses by the church.
A. DEFINING VIOLENCE
Violence occurs on a continuum and is found in four types: physical , sexual,

emotional/environmental, and social.1 These four types of violence range between accepted
destructive behavior and behavior which is certain to cause victimization. The intensity
of behavior is the indicator of whether it is accepted by society or seen as harmful. Behaviors
that punish or victimize are characterized by being repeated and targeted and resulting in
harm to the victim.
The most visible form of violence is physical abuse, including actions like punching; k.ick.ing;
breaking bones; denying sleep, nutrition. and medical care; causing internal or permanent
injury, using household objects as weapons as guns, knives, and drugs. Physical abuse can
lead to the extreme of murder. Sexual abuse is a specific part of physical abuse.
Emotional abuse is behavior used to render a person helpless and dependent on the abuser.
Degrading and derogatory names, threats of physical/sexual abuse, denial of the victim's'
feelings and abilities, blaming the victim for the violence, accusations of promiscuity are
a few examples.
CHRISTIAN ACTION 95
Environmental abuse includes such things as keeping the victim economically dependent
on the abuser, imprisoning her by geographic isolation or denying her any freedom,
destroying her possessions, abusing the children, driving away friends and family. The end
result of emotional and environmental abuse is to have the victim acting or believing she
is paranoid, hysterical, psychotic, or suicidal/homicidal.
The last form of violence is social abuse, which is a reinforcement of the abusers' actions.
Some areas of social abuse are rigid life roles imposed on men and women, limiting the
expression of feelings to anger and depression, teaching that women are not as capable
or as important as men and need to be protected and controlled. Social abuse exists in
the family, the church, the school system, and the media. The police and legal system,
medical system, social service system, and the economic system also support social abuse
by blaming victims and not responding to their request for help, not addressing their need
for safety, undervaluing or exploiting women.2
In examining social abuse the church must become aware of the destructive pattern of placing
women in subordinate "second class" roles (particularly in a husband-wife relationship),
where the woman is set up to be controlled and manipulated by the power granted to the
man. The issue becomes one of authority over the woman, which has historically been
a man's right and which he claims and uses in the name of his masculinity.
Historically, women have been set up as possessions of men. As far back as the Code of
Hammurabi, violence in the family was recorded and explicitly permitted. The patriarch
of the family through history has had the right to discipline wife, children, and slaves by
whatever method he chose, including death. Violence was the privilege of the male. In
the Christian church there was endorsement and encouragement of wife-beating. The
hierarchical view has been used to reinforce this role of men, and various church documents
and theological manuals offered a defense of this behavior. It wasn't until the middle ages
that some limitations were set; for example, the "rule of thumb" from English common
law instructs that a man may beat his wife so long as he uses an object no thicker than
his thumb.3
For a long time wife-beating was legal in North America. In the states where it was not
legal, tacit acceptance and coverups were not unusual. In 1910 the US Supreme Court gave
tacit permission for husbands to beat their wives by saying that what happens behind closed
doors of the home belongs to the privacy of the family and therefore cannot be cause for
prosecution. For too long batterers have viewed violence as their right within the structure
of the family and have been supported in this, excused, and had their behavior ignored
and condoned by the laws, the church, and society.
B. THE PATTERN OF ABUSE AND THE BETRAYAL OF THE FAMILY
Family violence occurs in all types of families regardless of age, race, income, or location.
It affects everyone in the family. Once abuse begins, it gets worse, not better. Violence
is highly addictive for the batterer. Abusers continue to use violence due to the power felt.
The release of tension, anger, and stress is immediate and has a powerful " high" attached.
The abuser is responsible for his violence and chooses to use this method for coping with
stress. A man who beats his wife does so because he can. He usually will not physically
abuse his boss or male friends. The battered victim is not to blame and cannot cause or
stop the batterer's behavior.
There is a predictable cycle of behavior which occurs in violent families. The cycle is as
follows:
l. A period of tension building in the batterer. Over time the victim learns
to become aware of the signals that a violent episode is pending.
2. The explosion. with a battering episode. (These episodes become more

severe over time. The use of guns. knives. and threats of death is common.)
3. A period of remorse and apology by the batterer quickly follows the out-
burst of violence, sometimes within minutes while their victim lies bleeding
and bruised. This remorse is generally linked to the fear of losing the vic-
tim and the need to regain control.
4. The "honeymoon" phase, where the batterer is attempting to rekindle hope

in the partner. He becomes channing and the model partner in many ways-
often with promises to change, to never hit again-entering a period of
"good behavior" and gift giving in order to regain control and seduce and
manipulate the victim into a relaxed state of trusting. This stage of the
cycle often keeps the victim hooked into the relationship.•
Wide research supports the view that violence is a learned behavior. A large number of
batterers were raised in violent families. Violence was the way they learned to deal with
conflicts. Children who have seen their father beat up their mother are prone to repeat
the pattern in their own families, becoming batterers or battered. A common expectation
is that family members are safe, secure, and protected in their homes. U nfortunately, this
is not true for a great number of women and children. Violence at home is a betrayal of
what the family and home stand for.
For the children who grow up in an environment of violence and disruption, the effects
are frightening. The family is the place where children learn about themselves, the roles
of individuals, the modeling of love, and coping with life in broader surroundings. When
these children are denied basic emotional needs, the results often include fear; feelings
of inadequacy, anxiety, and hostility; lack of trust; and distorted perceptions of love, mar-
riage, power, control, authority, and their sense of identity as valued people. The implica-
tions for these individuals are not very hopeful if there is no intervention.
Today's culture teaches us that people in positions of authority are free to control other
people. This control happens between parent and child, in the church, in schools, through
advertising, and in government. We are "disciplined" or hit for not thinking or behaving
the "right" ~· dictated to about the "right" way to think or feel, told what the "right"
and good behavior is for each sex and race.~ The more these principles are practiced, par-
ticularly in the family system, the better the individual learns the behaviors that go along
with power and control.
C. SOME THEOLOGICAL CONSIDERATIONS
Throughout scripture there are images and metaphors which use the family and the rela-
tionships within the family to describe God and His relationship to His people: God as
the Father, we as children, the Church as a family, the husband's relationship to the wife
described as Christ's to the Church. For members of violent families, the images are not
hopeful or ones of love and care but rather those of fear, neglect, and pain. The implica-
tions of this need to be considered by pastors and the church.
CHRISTIAN ACTION
The abuse of women is part of the larger picture of the denial of women as persons in
their own right. Not every man who advocates the position of sexual hierarchy and patriar-
chal structure to the family beats his wife or approves of abuse. However, research has
shown that those men who do abuse their wives do believe in male supremacy. Many bat-
tered women also believe that their place is in the home and that they must defer to their
husbands. The church must take seriously the connections between patriarchal ism and abuse.
In American and Canadian society some women are denied help and blamed for the violence
that occurs because they are not "submitting to their husbands in everything and in this
way reaching their Christian fulfillment:• The argument is made that scripture does not
say that the wife should reverence her husband if he deserves to be reverenced but that
wives are answerable to husbands and by submitting they learn to "suffer for righteousness
sake."
PaulK. Jewett questions this fundamentalistic use of scripture, comparing the call for wives
to reverence their husbands with the admonition to slaves to obey their masters.
The case of battered women is analogous to that of the slaves and confronts us with
a similar question: Why should such women have no recourse when their husbands
abuse them? How can the God who has likened the covenant of marriage to the
covenant He has established with His people understand the marriage covenant as
giving one part the right to destroy the other? Is not God's covenant a covenant of
love? Does it not have as its purpose to redeem, to bless, and to fulfill all those who
are covenantees? Surely there is only one answer Christians can give to these questions.
Yet many who would answer this question affirmatively wish to qualify their " yes"
with a "but" when it comes to the marriage covenant. Yes, they say, the marriage
covenant is a covenant of love and the husband ought to Jove his wife even as Christ
loves the church, but God has made the husband the head of the church (I Cor. 11:3).
Suppose, for the sake of argument, that this is so. By what reasoning may one conclude
that the husband can break the marriage covenant (which he sealed with a vow of
love) whereas she is still bound by that covenant to reverence and submit to him?
Why is she bound when he is not?6
For the woman who is caught in the bondage of the hierarchy of submission, there is little
hope of ever being freed from violence and abuse. She is trapped by what the church and
her pastor tell her-that she must try harder and that she must submit, for by submission
her husband will stop. When he doesn't, she is blamed for hot being a "good enough"
wife. It is not a simple problem, and there are no easy solutions for these women.
Ultimately one must come to the question: Does scripture clearly reveal patriarchalism
as God's will for the family? The RCA has spent much time and energy addressing the
roles of women in the church, the relationship between male and female. Changes are not
without conflict, tension, and much pain, but change is a necessary part of the growth
and healing for all people, both females and males. For men and women affected by violence,
change is imperative.
We humans have been created in the image of God. How can God's image be enhanced
through his people when individuals are treated with physical, sexual, emotional/environ-
mental, and social abuse on so many levels? At what level do we as the people of God
draw the line and say "enough! •!_at the leveL' of victimization or neglect? As Christians
is our "accepted destructive behavior" on par with the world's, or are we called to set
different standards, to pursue different goals in our relationships? The church as a whole
needs to accept that women and men are created in the image of God, therefore equal,
interdependent, and necessary to each other. Galatians 3:28 does away with man-made
inequalities, but we are slow to put this truth into practice.
The victimization of women and minority persons is obvious to many. but often forgotten
is the victimization of males in western culture. Society teaches men to be inadequate by
a rigid male sex-role stereotype of behavior. Men are trained to be unaware of their feelings.
to leave feeling to women. and to depend on women to maintain relationships and family
unity. Men are taught to be problem/action oriented and to avoid process. They are
programmed to believe it is a failure to be anything less than perfect. So they too. the
Canadian and American male. are held captive. The church can do much to free them.
D. THE RESULTS FOR WOMEN
The most frequently asked question of a victim is. "Why do you stay? Why put up with
it?" A number of factors are at work here. Women who were raised in violent families
see abuse as normal and an expected pattern of relating in the family. Other women are
unaware of the options to staying in a life-threatening relationship. These women respond
well to support and help with legal aid, shelters. counseling. etc. Other women are caught
in the cyclical pattern of the abuse. When he's nice. she is hooked by the hope that "this
time he'll change." This abused woman is frequently economically dependent on her abuser
and learns to accept that the only escape may be through widowhood or her own death
by murder or suicide. Women also become caught by what Lenore Walker in The Battered
Woman describes as "learned helplessness." These women become passive, unable to respond
to what is happening to them. They will minimize the abuse and even go so far as to defend
the abuser. Finally, there are those women which Dr. C. Doran has described as
"missionaries." These are active, successful women who are determined to reform their
husbands even "if it lcills me." Although the goal seems admirable, the "martyr's" behavior
actually reinforces the abuser's violent behavior by saving him from the natural consequences
of his actions.'
Abused women Jive controlled by fears and misconceptions. The fear is well founded as
her mate has likely seriously threatened to injure her or kill her if she runs away. Her low
self-esteem, dependency, and isolation can cause her to cling to this "love" relationship
because it is the only love she has. The years of abuse, insul.ts, putdowns, and beatings
have pushed her esteem so low that she accepts the image of herself as unlovable. Her
whole identity becomes hooked into trying to please this man, to submit to his wishes and
commands. Too often women are taught by family, church, pastor, and friends that they
must "try harder," that they are solely responsible for keeping family and marriage running
smoothly. The message is "you made your bed, now lie in it." She's left on her own to
face the inevitable "next time." Too often the assistance a woman receives from the police,
if she has the courage to call, is inadequate. In most states, charges are rarely brought,
although assault and battery is a crime.
With all these factors keeping her in an abusive relationship, it is amazing that some do
have the courage to leave. Some women will return only to leave again, and again. Others
escape only through the psychiatric system. Some leave when their abuser begins to abuse
their children. Some leave when help and support are made available. Shelters and crisis
centers encourage and support the woman in the decision to leave and the need to protect
herself and her children. She is the one in danger, and she makes the sacrifices needed
to maintain a relationship with her abuser. It is not likely he'll change without help.
For the Christi&n woman there are special problems. First is the shock and denial that this
could happen to a Christian. She generally holds to the concept of submission. Her
collliDitment to the marriage makes her believe beyond all odds that if she tries harder,
things will get better. They rarely do.
CHRISTIAN ACTION 99
The problem of submission becomes acute when carried to the extreme that the sanctity
of life and the value Jesus placed on women are ignored. The Bible doesn't teach that women
should submit to abuse. The Bible places a priority on the sanctity of life rather than on
the mere preservation of a marriage which contributes to the slow death of the battered
woman. Battered Christian women need to hear that God truly loves them, values them.
and wants them alive, safe, and free from the violence they experience in their homes.
Battered women who leave the home are justified in their protection of self and children.
The marriage covenant becomes empty and meaningless in a life-threatening relationship.
Divorce may sometimes be the only way to avoid more violence and terror. The batterer
cannot change without help, and the wife's leaving can be the needed motivation for him
to recognize the consequences of his actions and the need to deal with his problem.
Each woman must make a decision for herself. The reality is that in a family where violence
occurs, neither family nor marriage can be made better until the violence is stopped. The
woman cannot stop the violence. Only the abuser can decide to change his behavior. This
is very unlikely to happen if the status quo is maintained and the illusion of a peaceful
family is upheld.
E. WHAT ABOUT THE CHURCH AND DOMESTIC VIOLENCE
The church needs to become a place of refuge, a sanctuary for members and non-members
alike. The church has a valuable role as an ongoing community of support. But support
alone is not enough; the church must also begin to speak out, to say "This has to Stop!"
Both acceptance of the need for action and a commitment to the broader work of prevention
are necessary. God requires us to do justice and to show steadfast love (Micah 6:8) and
to bind up the wounded (Lk 10:34). Rev. Marie Fortune, director of the Center for the
Prevention of Sexual and Domestic Violence in Seattle, Washington, talks about the need
for the church to respond in three ways: pastoral, prophetic and preventative. These three
cover the scope of the church's responsibility regarding family violence.
Our pastoral response should include the ability to provide immediate protection, support,
and attention to issues precipitated by violence such as "crisis of faith; separation and divorce;
family authority and responsibility; the meaning of suffering; and the possibility of
forgiveness."' To respond appropriately clergy and laity need: (1) to be familiar with
community resources: shelters, legal advocacy, and treatment programs; (2) to understand
the dynamics of violence and the need to stop the violence over and above preserving the
family unit; (3) to be willing to be confrontive in a nonjudgmental and supportive manner
with the victim who needs to be realistic about the dangers and to seek out protection and
with the abuser who needs to learn the reality of what he is doing. The church must take
on the role of the Good Samaritan, rather than that of the Priest or Levite, and reach out
to the battered and wounded.
Our "spiritual and theological homework needs to be done to ground a prophetic voice
in the liberating truth of the gospel."9 Men and women need to hear about their equality
before God, their freedom in Christ, and their value as humans created in the imago dei.
We must teach the sacredness of human beings. We must persist in our advocacy of the
powerless victim and of the larger social problems which perpetuate the system within which
violence is sustained. The prophetic church must continue to address sexual hierarchy and
its implications for the family. The church must be willing to take a stand and say that
violence is wrong and no one has any "right" to use violence. Pastors must be willing
to preach that abuse of women and children is unbiblical.
Finally, there are many areas to address with our preventative response: family life education;
justice issues, including sex-role stereotyping; moral standards; skills training for families
in caring and nurruring relationships and in conflict and problem solving; more pre-marital
100
counseling with specific attention to anger and the issue of violence. The church can become
a rich resource for dealing with the problem of domestic violence if it is willing to take
on the pastoral, prophetic and preventative roles.
Notes
I . Frances S. Purdy and Norm Nickle, "Practice Principles for Helping Men Who
Batter", unpublished manuscript, (1981) p. 4.
2. Ibid, p. 4-6.
3. Maria Roy (ed), Battered Women: A Psycholdociological Study of Domestic Violence,

(New York: Van Nostrand Reinhold Co.) (1CJ77). The first chapter of this book, "Wife
beating: A recurring phenomenon throughout history," by Terry Davidson, offers
an overview of the historical factors, laws, and practices regarding abuse.
4 . The cycle has been reported in most research on the pattern of abuse.
5. Purdy, p. 4.
6. Paul King Jewett, Theology News and Notes, published for Fuller Theological
Seminary, June 1982, Vol. XXIX, Number 2, p. 8.
7 . Dr. Constance Doran, Theology News and Notes, published for Fuller Theological
Seminary, June 1982, Vol. XXIX, Number 2. p. 6.
8. Marie Fortune, Theology News and Notes, published for Fuller Theological Seminary,
June 1982, Vol. XXIX, Number 2, p. 18.
9. Ibid, p. 19.
R-26.
To (encourage) instruct the (Commission on Christian Action) Office
for Education and Faith Development to inform and educate RCA
pastors and congregations about the problem of domestic violence,
including battered wives. (ADOPfED AS AMENDED) *
R-27.
(To inform and educate the RCA pastors to sensitively counsel the
affected families to see'the problem in light of the concepts of God's
plan for marriage, human sin and alienation, social-pathological
dimensions, and reconciliation through Christ and that, if necessary,
such wives be advised of the availability of social services and/or
legal recourse.)
.,... The advisory committee presented the following substitute recommendation for R-27:
To encourage pastors to become aware of the community resources

available to address the needs of those who are victims of domestic
violence, and to make referrals to the appropriate agencies as a
supplement to the pastoral care which they can offer. (ADOPfED)
* Deletions ave enclosed in parentheses; additions are in light-face type.

CHRISTIAN ACfiON 101
Reasons:
1. In most cases. the pastor has neither the time nor the expenise to act as the primary
care agent in domestic violence situations. as R-27 might suggest.
2 . Beyond providing a climate of acceptance and Christian love for domestic violence
victims. the local pastor makes a major contribution to the healing of the victim and
family by referring them to agencies and/or individuals panicularly skilled in this area . ...,.
R-28.
To encou rage RCA consistories, classes, a nd agencies to s upport
existing shelters in the community or seek ways to provide for the
circumsta nt ial needs of the battered (wife) person. (ADOPTED AS
AMEN DED) *
R-29.
To encourage RCA members to support legislation which effectively
addresses the offense of wife-beating and similar forms of domestic
violence. (ADOPTED)
R-30.
To encourage the seminaries to give appropriate attention to the
issue of domestic violence in courses on pastoral care. (ADOPTED)
R-31.
To encourage pastors to seek knowledge and skills in counseling
in the ar ea of domestic violence as part of their professional
development a nd cont inuing education. (ADOPTED)
From the Report of the General Program Council
REPORT OF THE DIVISION OF CHRISTIAN DISCIPLESJUP
The Division of Christian Discipleship (CD) has been given responsibility to assist
congregations and their members to grow into the fullness of Christ. Christ, in his love
for sinners and the sinned against, is made known through the evangelistic ministry of the
church. Christ, our Great Teacher, comes to be known through the nurturing, educating
activity of his people. Christ, in his Lordship over all of life, sends his people out with
a pastoral and prophetic social concern for his world.
Because all Christian discipleship full-time staff members entered their positions within
the past two years, considerable energy is being given to developing the various
responsibilities of the staff into an integrated whole. The Division of Christian Discipleship
and the Division of Church Planning and Development (CP&D) meet together at each
meeting of the General P rogram Council (GPC) to consider matters of mutual concern.
As a result of this interaction among staff and divisions, programmatic interrelationships
of evangelism, social witness, Christian education, worship, and church growth are being
implemented.
The CD division continues to function with a budget which is scarcely adequate for the
responsibilities placed upon it . The pattern of decline in undesignated contributions and
increase in firmly designated contributions in areas other than Christian discipleship has
made it impossible to increase sufficiently the funds available to the division. This fmancial
problem is a matter of serious concern to the GPC.
• Deletions are enclosed in parentheses; additions are in light-face type.

Although staff functions as a team and the CD division considers the interweaving of all
the programs and activities as an integrated whole, for the purpose of making this report
to the General Synod, the report is organized into four major sections. The sections on
"Social Witness" and "The Council Staffs and Programs" appear below; the section on
"Education and Faith Development" can be found behind the Christian Education and
Discipleship tab; the section on "Evangelism and Church Growth" can be found behind
the Evangelization and Church Growth tab.
SOCIAL WITNESS
As we follow the Lord as disciples, he leads us not only to witness to our faith with
individuals, but also in the marketplace and in the halls of government as well . The CD
division, through the Office of Social Witness, encourages the church to help those whom
the world too often forgets by focusing on justice, peace, and hunger. The minister for
social witness stated that it is "important that the worship of our hearts become the works
of our hands, and that our prayers for peace are translated into acts of peacemaking in
our troubled world." At present there are seven focal points of activity in the Office of
Social Witness.
US/USSR Church Relations Seminar
Almost 50 RCA people have participated in this ecumenical and peacemaking enterprise
in the summers of 1984 and 1985. Many participants have returned and shared that the
experience was "life changing" as they grew in their knowledge of Soviet Christians and
their profound desire for peace. The RCA will again have participants this summer as the
office continues to investigate additional programs which would allow RCA people to gain
a greater understanding of international concerns in an international setting.
World Hunger Education and Advocacy
Mrs. Betty Voskuil works under the supervision of the minister for social witness in
developing an RCA world hunger education and advocacy program. In 1984, the World
Hunger Packet mailed to every church was widely used. Much of the material had to be
reprinted to meet the demand. Attendance has been high at hunger education workshops.
Mrs. Voskuil also coordinated the conference, " Food and Agriculture in Today's World:
Facing the Crisis Together," which drew over 150 participants to the Northwestern College
Student Center in Orange City, Iowa. Information about pending hunger legislation is
regularly shared with the RCA constituency in order to assist people to write their
representatives about their concern for justice in hunger issues.
Public Policy
The minister for social witness serves on the board of IMPACT, which monitors legislation
of interest to churches and enables up to 20 RCA members to participate annually in a
briefing held in Washington on the Christian approach to government and specific public
policy issues. Over l'iU RCA clergy and laity have attended the briefing since 1975. A reunion
of New Jersey participants was held in May, with the hope that it will serve as the model
for similar reunions in different regions of the church.
Staff for the Christian Action Commission
The minister for social witness provides the Christian Action Commission with assistance
in the study and implementation of General Synod decisions. In this regard, the commission
focused considerable attention this past year in the fmal editing of their study on genetic
engineering.
CHRISTIAN ACTION 103
Peacemaking
A continuing and critical focus of the Office of Social Witness is in waging peace with
justice. Programs are regularly presented on South Africa, Central America, and other
areas of international concern. In addition, a quarterly newsletter has been expanded to
encourage congregations to participate in a whole range of opportunities to influence public
policy.
Alternatives
The Office of Social Witness continues to support the work of Alternatives, an ecumenical
organization which promotes simplified lifestyle resources during major church holidays.
The Rev. L'Anni Hill-Alto represented the RCA on the board this past year, with Mrs. Betty
Voskuil assuming the role in the coming year.
Referrals from 1985 General Synod
Following is a report on the status of referrals from 1985 General Synod to the Office of
Social Witness:
Copies of "Catholic Social Teaching and the US Economy" have been ordered and
are available to the churches upon request (MGS 1985, p. 89).
The Office of Social Witness distributed the study "The Church's Peace Witness
In US Corporate Economy" to RCA agencies, assemblies, congregations, and related
institutions for study, urging them to join in this peacemaking witness (MGS 1985,
p. 95).
The Office of Social Witness provided information concerning corporations involved

in the nuclear weapons industry to RCA agencies, assemblies, congregations, and
related institutions and informed them of shareholder activities designed to further
the church's peacemaking witness (MGS 1985, p. 95).
Through the February re:SOURCE mailing, the Office of Social Witness urged and
facilitated local congregations to correspond with television networks and television
personalities in order to discourage the endorsement of alcoholic beverages (MGS
1985, p. 96).
The Rev. Al Janssen and Ms. Andrea Van Beck were appointed to serve with the
minister of social witness on a peacemaking investment panel, which held its first
meeting in April, 1986 (MGS 1985, p. 63).
Congregation Prayer Groups For The World Mission Of The Church

And The Concerns of God's Kingdom
The 1985 General Synod requested the GPC, through the CD division, to encourage prayer
groups in each congregation for the world mission of the church and the concerns of God's
kingdom. Since the GPC already has a Mission of the Month Prayer Guide, which is avail-
able to every congregation, and also has developed a Handbook for Church Mission
Committees, the CD division believes that it is not necessary to develop a new program
at this time. It does encourage each congregation to include in its life a rich ministry of
prayer for the concerns included in the recommendation of the synod.
THE COUNCIL STAFFS AND PROGRAMS
The four RCA councils-Black, Hispanic, Pacific/Asian-American, and American Indian-

receive staff and program funding through the CD division. A subcommittee on the role
and relationships of the councils within the GPC and the CD division presented a report
to the GPC during the course of the year. The GPC in adopting the report recognized the
importance of full-time staff for each council and accepted several guidelines for closer
cooperation between the councils and the GPC. It also recognized that each council has
its own unique responsibilities and identity.
The GPC also adopted a report on the implementation of the denominational priority for
the '80s, "Crossing Cultural Barriers-Reaching and Receiving in Christ." The
recommendations adopted include moving toward implementation of a denominational cross-
cultural festival; cross-cultural visits within the denomination and across international, racial,
and ecclesiastical lines; new approaches to dialog with people of other faiths ; and cross-
cultural ministerial exchange programs.
Overtures
Study of the Issue of Pornography
1. The Particular Synod of New York overtures the General Synod to study the issue
of pornography and report back to the 1987 Gene.ral Synod with specific
recommendations to the churches.
Reasons:
I . The General Synod has not given special attention to the issue of pornography since
the Commission on Christian Action report of 1972.
2 . Pornography as an industry is large and probably growing. There are more pornographic
magazines sold than the combined sales of 1ime, Newsweek, and Sports Illustrated.
There are 3 'h times more pornography shops than there are McDonalds restaurants,
and the pornography industry generates more income than that which is needed to operate
the combined state budgets of Iowa and North Carolina (according to William P. Kelly,
a former FBI obscenity investigator).
3 . Pornography often has negative effects on individual behavior. It is linked to

misinformation about sexuality in youth. It is related to negative sexual development
in adults. It typically glorifies the physical aspect of sex but underemphasizes the relational
aspect. It especially victimizes women and children.
4 . The Reformed Church in America would benefit from a fresh report on this issue and
could take new action based upon a commission's recommendations.
R-32.
To instruct the Christian Action Commission, in consultation with
the Commission on Women, to study the issue of pornography,
especially child pornography, specifically looking at new evidence
about the behavorial impact of pornography and the social
conditions which cause it to flourish, and to report its findings and

recommendations to the General Synod of 1987. (ADOPTED AS
AMENDED)*
Reason:
In addition to affirming the reasons provided in the overture, the advisory committee is
aware of substantial sociological and psychological studies that have recently linked the
use of pornography to violence and other anti-social behavior. ...,.
Reduction of the US Federal Deficit
2 • The Particular Synod of New York overtures the General Synod to urge that the
Congress of the United States immediately repeal the Gramm-Rudman-Hollings
law, seek alternative means of reducing the federal deficit, and work toward a
balanced federal budget which does not so drastically cut these programs in health,
education, and human services which affect the quality of life of many Americans
and places a disproportionate burden on those least able to afford them: the poor,
the aged, and the disabled.
Reasons:
1. Scripture admonishes us to care for the poor, the orphaned, and the fatherless; to heal
the sick; and care for the disabled. Christians should not support balancing the federal
budget on the backs of the least fortunate members of our society.
2 . Cutbacks in these federal programs will place an intolerable burden on states and
municipalities who will have to cut back essential human services or seek additional
revenues to maintain present services.
3. The first round of cuts mandated under the Gramm-Rudman-Hollings law have already
adversely impacted on the quality of life of many Americans. Budget experts predict
that the second round of mandated cuts slated for October 1 will even more drastically
affect the quality of life of all of our citizens. Immediate action by congress is required
to stop the second round of cutbacks.
R-33.
To instruct the general secretary to urge that the Congress of the
United States immediately repeal the Gramm-Rudman-Hollings
Law, seek alternative means of reducing the federal deficit, and work
toward a balanced federal budget which does not so drastically cut
these programs in health, education, and human services which
affect the quality of life of many Americans and pl.ace a
disproportionate burden on those least able to afford them: the poor,
the aged, and the disabled. (ADOPTED) ...,.
* Arlrlitinn~ ~rP in lioht... f':lrP h t nP

Study of the Issue of Public Sanctuary for Central American Refugees
3. The Particular Synod of Mid-America overtures the General Synod to instruct the
Commission on Christian Action to study and report to the General Synod of 1987
regarding the issue of public sanctuary for Central American refugees.
Reasons:
I . A study would be in keeping with the biblically-centered RCA tradition which challenges
us to wrestle with questions of ministering to the alien (Leviticus 19) and to the stranger
(Matthew 25) while being responsible to our relationship to the state (Romans 13).
2 . Given our historic commitment to mission in Chiapas and our new commitment to the
Moravian Church in Honduras, a study would shed further light on how churches, pastors,
and individual believers can relate to Central American refugees.
R-34.
To instruct the Commission on Christian Action to study the issue
of public sanctuary for Central American refugees for report to
the General Synod in 1987. (ADOPTED)
Reasons:
1. Sanctuary is a very c.omplex issue, involving difficult theological, social, and legal
questions.
2 . The advisory committee does not view its affirmation of those "who provide sanctuary
to the persecuted" in R-20 (p. 90) to be a formulation of denominational policy, but
rather support for those Christian sisters and brothers who have taken this action out
of their conscience and faith. We believe a thorough study of the issue by the Christian
Action Commission would equip the General Synod to develop a clear policy in 1987. ~
New Business
The following item of new business was referred to the Advisory Committee on Christian
Action:
Whereas the General Synod has repeatedly affirmed its opposition to the nuclear
arms race, and
Whereas the President of the United States and members of his Administration have
recently indicated that the United States would abandon the second strategic arms
limitation accord and ballistic missile treaty known as SALT II,
The 1987 General Synod requests that the General Secretary communicate immediately
to the President of the United States the General Synod's conviction that the United
States should continue to abide by the terms of SALT II and the ABM Treaty, while
seeking additional bi-lateral reductions in nuclear arms.
~ The advisory commineee recommended:
R-35.
To instruct the general secretary to communicate immediately to
the President of the United States the General Synod's conviction
that the United States should continue to abide by the terms of
SALT II and the ABM Treaty, while seeking additional bi-la teral
reductions in nuclear arms. (ADOPTED) ....,.
REPORTS ON CHRISTIAN EDUCATION AND DISCIPLESHIP
Report of Central College
In 1985 Central College launched a series of efforts designed to enhance its reputation as
one of the outstanding private liberal arts colleges in the midwest.
That reputation was affirmed during the year by Central's inclusion in a new selective guide
to colleges edited by New York 7imes education editor Edwdrd Fiske. Titled 1J1e Best Buys
in College Education, the book profiles 221 colleges and universities in the US which were
chosen for their high quality education at reasonable cost.
NEW INTERNATIO!';AL PROGRAM
Already a leader in the field of international education with six study abroad programs
in Europe and Mexico, Central took a significant step forward in 1985 with the announce-
ment of a seventh program to be instituted in the Netherlands. starting with the fall semester
of 1986.
To be located in the old university city of Leiden. Central's Netherlands program will offer
courses in the Dutch language. Dutch art and architecture. history of the Low Countries.
Dutch studies. international marketing. and urban and regional planning. Other courses,
independent studies, and internships will also be developed with an emphasis on interna-
tional business.
Courses will be taught in English. making the program available to all students. The facu lty
will be drawn from among Dutch professors in the area.
As with Central's other European studies programs (in London, Wales. Paris, Vienna, and
Granada, Spain), the one in the Netherlands is open to all qualified students, no matter
where they attend college. More than 600 colleges and universities from all across America
have sent their students abroad with Central since the programs were begun in the mid-1960s
and early 70s. ·
OTHER I NTERNATIONAL EVENTS
The academic year. 1985-86. had definite international overtones in a number of areas.
The A Cappella Choir went on a concert tour of the British Isles. performing in England,
Wales. and Scotland; the college opened a new suite of rooms as a center for the study
program in Vienna; Drs. James Zaffiro of the political science faculty and Russell Mun-
neke of the music department received Fulbright Scholar awards for study and work in
Botswana and Chile, respectively; and the college hosted a recital by Madame Li Chi-Fang,
said to be "the top performing pianist of this generation" in China.
The preceding summer Dr. Carol lei Post of the music faculty gave a piano recital in Tahiti;
Robin Martin. associate director of the Geisler Learning Resource Center, was selected
for a 14-person people-to-people tour of the Soviet Un ion; Dr. Norman Ryerson of the
education faculty delivered a paper on Central's teacher training program to an interna-
tional gathering in Bangkok; and Dr. Rod Camp, professor of political science, obtained
a rare. personal interview with the President of Mexico.
Also in Mexico. Central sponsored its first international Elderhostel program at its facility
in Yucatan. Dr. Lee Collins. associate professor of education and coo~dinator of Central's
CHRISTIAN EDUCATION AND DISCIPLESHIP 109
summer Elderhostel programs. led 25 over-60 Elderhostlcrs from all parts of the United
States to Yucatan for a 10-day seminar panemed after Ccntr,d's undergmduate program there.
FACILITIES
At the annual Heritage Day celebration in May. ·President Kenneth J. Weller announced
that Central will name its new field house lor the late H. Stuart Kuyper. a-former Rolscrecn
Company president and son of the firm's founder. P.H. Kuyper. in honor of the Kuyper
lamily's generous support of the college.
Groundbreaking ceremonies lor the new fieldhouse were conducted during Homecoming
Weekend in October on a site just north of the Peter H. Kuyper Gymnasium. a 1970 tacilicy.
and adjoining the A .N. Kuyper Stadium which was completed in lo/77-78.
The fieldhouse. the third component in the Kuyper Athletic Complex. will be connected
to the gymnasium by a common area of classrooms. faculty oflices. racquetball courts and
new locker rooms. The new building will ofler a six-lane indoor track and space for up
to four basketball courts which can be converted tor tennis.
The fieldhouse is a project of the second phase of the 10-year ··spanning the 80s" cam-
paign. A $350.000 challenge grant from The Kresge Foundation was triggered in December
to help fund construction. The Kresge grant was the fifth aw.1rded to Central College since
lo/73. and marked the foundation's participation in each phase of Central's master campus
deve lopment plan. Kresge funds were used to help build the Geisler Learning ·Resource
Center. the Vermeer Science Center. the Kruidenier Center tor Communications and Theatre.
and to renovate Central Hall. The grant for the fieldhouse brought total funding from The
Kresge Foundation to $1 million.
Also under way on the Pella campus is the total renovation of Jordan Hal'l. the college's
oldest building. Work began in the fall on the three-story structure which is primarily a
classroom facility and home for the Department of Psychology. The building is expected
to reopen in September with the start of the 1986-87 year.
CAMPUS MINISTRIES
In 1985-86. the Campus Ministries program at Central College expanded its annual Pastors·
Conference into a series of four Continuing Education Events for pastors. Speakers and
their topics included Dr. John Hiemstra. executive secretary for the Synod of New York.
''Christian Unity and The Consultation on Church Union." Oct. 23: Dr. Robert Wise.
founding pastor of Our Lord's Community Church. an RCA congregation in Oklahoma
City. "Recovering the Healing Ministry." Nov. II: Dr. Elam Davies. pastor emeritus of
the Fourth Presbyterian Church in Chicago. "The Dynamics of Preaching the Word.'' Jan. 20:
and the Rev. Peter Paulsen. executive secretary of the Synod of the Mid-Atlantics. "Christian
Faith and the Media.'' March 17. Paulsen. formerly of the communications staff of the
denomination. also served as the 1986 Staley Distinguished Christian Scholar and delivered
a series of campus lectures on his topic under the sponsorship of The Staley Foundation
of New York.
The Rev. Donald P. Jansma. Central's minister for church relations. has been working with
the Chaplain's Office and the Campus Ministries Program this year on a part-time basis.
He will leave the college at the end of March to become pastor of The Reformed Church
of Palos Heights. Illinois.
In a related development. the Rev. Neal Busker of the administrative staff has accepted
a call to become pastor of the First Reformed Church in Prairie City. Iowa.
Central's Pre-Ministerial Program continues to go well. and more and more students of
all denominations are enrolling in the Pre-Ministerial Seminar in order to become familiar
with various types of ministries. There is also an increase in the number of students who
are volunteering for a year of service in some form of ministry.
Evidence of that comes with the announcemem of a new cxperimemal program to be con-
ducted in the summer of 1986 between Central College and the denominat ion. Working
through the Adventure in Mission (AIM) Program. six Central students wi ll receive special
training for several weeks at Western Theological Seminary. then become counselors at
four RCA camps: Fowler. Manitoqua. Warwick. and Cran-Hill. This pilot program may
be expanded in the future to include stude nts from other RCA colleges and the remaining
RCA camps.
FINE ARTS
The "Celebration of the Arts" continued in 1985 with performances of "Coppelia" by the
Des Moines Ballet. concerts by jazz pianist Marian McPartland and French organist Jean
Guillou, productions of Mozart's "The Magic Flute" by the Midwest Opera Theatre. and
a dance program by the Nancy Hauser Dance Company of Minneapolis.
Major productions still to come this spring are Shakespeare's "Taming of the Shrew" by
the Nebraska Theatre Caravan. a concert by The Boehm Quintette. and a three-part series
of programs on the Renaissance.
ATHLETICS
In athletics, too. 1985 was a year of great success. The Flying Dutchmen claimed five
Academic All-Americans. nine of 15 Iowa Conference championships. and the league's all-
sports trophies for both men and women. This past fal l. Central wo n three of a possible
six titles.
Last winter's wrestlers finished second in the US in NCAA Division Ill. wh ile this year's
squad is currently ranked within the top 10 nationally. Central's Brian Goldsworthy was
the national Division IU individual champion in go lf and the 1985 footba ll team defeated
Coe (Iowa) and Occidental (California) before losing its semifinal playoff game to eventual
champion Augustana (Illinois).
OTHER NEWS
Dr. Harold M . Kolenbrander. a Central graduate and former chemistry department pro-
fessor and chairman. has been named president of Mount Un ion College in Alliance, Ohio.
effective at the close of the 1985-86 academic year. Dr. Kolenbrander returned to Central
in 1975 as academic dean and was awarded the additional title of provost in 1981.
The college-wide communications skills program. which has served as a national model
for other schools. celebrated its tenth anniversary in November; a $38.000 grant from the
Exxon Foundation was awarded to produce a new film and series of individual videotapes
for the international studies programs; and a new $1.000 assured grant program to help
sons and daughters of Central alu mni attend the college has been instituted.
The college community was saddened in 1985 by the deaths of Prof. Daniel V. Bergman.
a member of the psychology department faculty since 1958. and Dr. Irwin J. Lubbers,
president of Central College from 1934-45. Memorial services were conducted for both men.
CHRISTIAN EDUCATION AND DISCIPLESHIP Ill
ENROLLMENT IN 1985-86 AND THE OUTLOOK FOR 1986-87
Centrars enrollment in the fall of '85 reached its second highest level in history with 1,565
students entered in all programs. That number fell just seven shy of the all-time high set
in 1981-82 when 1.572 students were enrolled. On-campus housing tied the previous record
of 1.161 set last year. but the housing situation was eased by last summer"s construction
of a new double unit townhouse which created 32 additional living spaces. Another townhouse
is scheduled to be built this coming summer.
Through February, applications for 1986-87 are running eight percent ahead of last year
when a new record number of applications was received. More applicants than ever before
rank in the top ten percent of their high school classes. Some 160 students, the most ever,
qualified to compete for Central's Distinguished Scholar Awards, the college's top academic
scholarships.
As the academic year moves into its final few months this spring, Central is already looking
ahead to next fall with the prospect of new facilities , a new study abroad opportunity, and
a promising enrollment forecast.
Report of Hope College
Hope College counts its affl!iation with the RCA as a very special strength and asset. Its
ties to the RCA go back to the establishment of the Holland Academy more than 130 years
ago, to the construction of beautiful Van Vleck Hall in 1857, and to the chartering of Hope
College in 1866. Though the form of affiliation with the RCA has evolved over the years,
it remains a relationship that is of vital importance to the college and one that we are eager
to continue to enhance and strengthen. It is in this context that Hope counts it a privilege
to present thls report to the General Synod.
Because of the decline in the number of high school graduates, enrollment continues to
be of concern to many colleges and universities. This decline began in 1979 and will continue
until 1992, with the total decrease over thls period in the number of high school graduates
being about 25 percent nationally. This decline is even greater in the Midwest and Northeast,
areas where RCA colleges are located and where the RCA has traditionally been strong.
Hope is grateful that its enrollment today is slightly higher than it was in 1979. There are,
no doubt, a number of reasons for this. One is certainly the continued support of RCA
families and congregations and the enrollment of young people from these families. Another
is the increased visibility and recognition of Hope as a college that is strong both academically
and in its commitment to Christian values and faith. Hope was particularly grateful that
these strengths were recognized in two books recently published by the New lOrk 1imes.
These volumes, Selective Guide to Colleges and The Best Buys in College Education, are
used by many prospective college students and their parents. Such recognition is of distinct
help in maintaining the college's level of enrollment.
One of Hope's long-standing· commitments is to meet the established need for financial
aid of every qualified student who aspires to study at Hope College. Although the various
federal and state financial aid programs are of great help in meeting this need, these have
never been adequate. Over the years, therefore, Hope has increasingly used its resources
to provide financial aid to its students. This past year Hope's commitment for financial
aid was $1,780,000. The $350,000 Hope received from RCA congregations and gifts from
many RCA members were of great help in providing resources to meet this need.
If there is one message Hope would like RCA members to hear, it is that fmancial aid
is available so that all qualified students who wish to study at Hope can do so. The college
was greatly encouraged to receive a copy of an item that appeared in a newsletter of an
RCA congregation, which read as follows :
"Did you know . . . The Reformed Church colleges have scholarships and
financial aid available?"
"Do you feel as we did that Hope College is too expensive? Our daughter,
Irene, wanted to go to a Christian college, but how could we afford Hope's
tuition? Throughout our 'struggle' we tried to keep in mind God's promise
of 'with God all things are possible' Matthew 19:26."
I
"In January of the high school senior year, there is a fmancial aid form (FAF)
to fill out, based on information from your federal income tax form. Hope
takes these figures and comes up with their financial aid package. We were
fortunate--Irene was offered a large grant (which doesn't have to be paid back),
a campus job, and was qualified for a low-interest student loan. To further
help, Hope offers a 10-month payment plan."
"Irene is now attending Hope, enjoying the beautiful campus with its dedicated
Christian staff. And, with God's help, we' re able to make the payments."
" If a top-notch Christian college is your goal, don't let Hope's listed cost turn
you away. Remember 'with God all things are possible.' "
This is a message Hope College would like to communicate to all RCA families.
A current activity of special significance for the long-term strength of the college is the
Campaign for Hope. This effort, which was initiated in 1984 and will conclude in December,
1986, is an undertaking to raise $26 million in gifts, pledges, and planned gifts (such as
annuities, trusts, and bequests). $24 million has been received toward this goal. Of this
amount, $750,000 has been pledged or contributed by RCA congregations. For this generous
response, Hope is deeply grateful.
The main campus facility to be constructed through this campaign is the new library, which
will be built at a cost of $8,'m,OOO. Most of these funds have been pledged, and construction
of this library began in March, 1986, with completion scheduled for October, 19S7. This
will be an important resource for the college in the years ahead. Western Theological
Seminary and Hope College will work together in developing an automated library system
that will serve both the seminary and college librari.es.
One of the other facilities under construction is the Maas Center, which will be an important
resource for student activities and conferences. This facility, a gift from Mr. and Mrs.
Leonard Maas and their sons, will be especially useful when the General Synod meets
on Hope's campus in 19S7.
In addition to these fa~ilities, the endowment of the college will also be increased through
the campaign. The income from these funds will be used in succeeding years for financial
aid for students, faculty salaries, and activities to strengthen the college.
Dr. Gordon Van Wylen has informed the Board of Trustees that he plans to retire from
the presidency of Hope College in 1987. The board has appointed a Presidential Search
Committee and charged this committee with the responsibility to address this matter, identify
prospective candidates, and present its recommendations to the Board of Trustees. It is
anticipated that this appointment will be made in January, 1987.
As this academic year comes to a close, five distinguished members of Hope's faculty will
retire from their teaching responsibilities. These are: Harold Bakker, Education Department;
Robert Brown, Psychology; Renze Hoeksema, Political Science Department; Norman Rieck,
Biology Department; and Ruth Todd, Classics. These persons have served the students,
the college, and the church very effectively over many years. Each will be greatly missed
and to each we extend our thanks for these years of faithful service.
These continue to be complex days for us as individuals, for the denomination, the Church
at large, the nation, and the world. The range of issues we face is truly enormous. The
continued increase in the use of drugs, the number of abortions and children born out of
wedlock, crime in both business and on the streets, terrorism, racism, poverty, and war
are among the most publicized. Beyond that, and perhaps fundamental to many of these
problems, is the crisis of the human spirit-to know who we are, where we are going,
the reality of ultimate truths, the experience of meaningful relationships, the true value
of material possessions, and the great need for justice and mercy. These, of course, deal
with basic issues in life, which, in tum, involve one's relationship to God, one's understanding
of the gospel, and one's relationship to Jesus Christ. It is for this reason that Hope College
continues to find excitement and challenge in offering students an education which is not
only first class academically, but which is rooted in the Christian faith.
This commitment gives Hope special gratitude for its relationship with the RCA. The college
asks for the prayers and support of RCA members and congregations as it seeks to fulfill
its mission with excellence. Hope, in tum, pledges its support of the ongoing ministry of
the RCA.
Report of Northwestern College
Northwestern College is pleased to make this annual report to General Synod. Grateful
for blessings past, Northwestern looks forward to the future with confidence and faith.
The nussion of Northwestern College is to provide a quality, distinctively Christian liberal
arts education. Deeply cherished is its special relationship with the RCA.
STUDENTS
The reason for Northwestern's existence is students; everything possible is done to insure
their success. The educational program continues to be delivered in a very personal relational
way. All personnel at the college remain grateful for the privilege of working with quality
students intent on making their mark for Christ in the world. To observe the intellectual,
spiritual, physical, and social 'growth in the lives of individual students is sufficient reward
for this effort.
CURRICULUM AND CO-CURRICULUM
Perhaps never before in the history of the US has the worth of a liberal arts undergraduate
education been more widely acclaimed. Corporate executives, government officials, and
educators in a united voice have espoused its value.
During the 1985-86 year Northwestern implemented a new· curriculum with renewed
emphasis on the liberal arts and career concentrations. The broad-based education of the
liberal arts-whe~ future leaders are taught to think clearly and creatively, judge wisely,
and communicate effectively-is very definitely the thrust of Northwestern's educational
endeavors. Yet, a Northwestern education is more than just an emphasis on the liberal arts;
it is distinctively Christian. All instruction is permeated with a Christian perspective.
During the past academic year three national accrediting agencies have affirmed the quality
of a Northwestern College experience. The institution has received favorable reports from
the North Central Association, the National Council for the Accreditation of Teacher
Education, and the Council for Social Work Education. Their positive assessment of
Northwestern's programs is indeed gratifying.
Quality teaching is enriched by appropriate scholarship. Professors Mike Vander Weele

(English), Bill Kennedy (Religion) and Jay Van Hook (Philosophy) have all received grants
from the National Endowment for the Humanities to further enhance their scholarship and
teaching.
Northwestern continues to provide an outstanding co-curricular program. Within the past

few months Dr. Steve Pederson, chairman of the Theatre Department, received a special
citation from the American College Theatre Festival for his outstanding leadership of
Northwestern College's theatre program. In addition Mr. Larry Korver was named, for
the second time, NAIA Division IT national football Coach of the Year.
CHAPEL/PERFORMING ARTS CENTER
Considerable excitement has accompanied the recent decision of the Board of Trustees to
proceed with construction of the Chapel/Performing Arts Center. Construction is underway
on this facility envisioned by many of Northwestern's constituency for nearly half a century.
In addition to the chapel with seating for 1,000 people, the building will contain faculty
offices for the Music Department, as well as individual practice and rehearsal rooms. The
Dutch architecture will blend significantly with existing campus buildings. This magnificent
structure will highlight the centrality of the Christian faith in Northwestern's mission and
provide superior facilities for required campus worship and performances in the arts. It
is anticipated:.that fund-raising efforts during the next year will enable the occupation of
this $4 million facility, without indebtedness, in the fall of 1987.
The college has met the criteria for receipt of a $250,000 challenge grant from the Kresge
Foundation. This will be the single largest award in the history of the institution. Currently
Northwestern has received commitments for nearly two-thirds of the $9 million Call to
Commitment Phase IT Campaign goal. How grateful the college is for this marvelous level
of support from its various constituencies.
CHURCH RELATIONS AND STUDENT MINISTRIES
Harold Vander Weide is completing his· second year as director of church relations. His
is a most important assignment in fulfilling the covenantal relationship the college shares
with the denomination. The warm reception he has received by the various congregations,
classes, and synods is greatly appreciated.
The student ministries program at Northwestern continues to provide significant opportunities

for Christian service during college years. Christmas, spring, and summer vacation periods
find many students involved both at home and abroad in ministry projects. Student response
to these opportunities for honoring God by serving in the world are most heartwarming.
ENROLLMENT AND FINANCE
Like most church-affiliated colleges, Northwestern's enrollment and finances are directly
related. There can be little doubt that the economic depression of the agricultural community
has had an affect on both at Northwestern College. Enrollment for the fall semester was
at 859 students, down from 900 the previous year. Although overall gift income was at
an all time high last year, gifts from churches were down by about 20 percent. Despite
the economic and demographic forecasts for this part of the country, however, there is
considerable reason for optimism. The college is thankful for the unwavering support of
many RCA congregations and an anticipated return to the $500,000+ level of church support.
In addition, enrollment applications are running ahead of last year with a fall 1986 projection
of 820 full-time equivalent students. The budget for 1986-87 is $7.5 million.
CHALLENGE
The RCA is fortunate to be afftliated with three outstanding undergraduate institutions.
The record of history with so many church-related colleges is one of gradual erosion of
ties until no meaningful relationship exists at all. To insure that this does not happen, the
colleges must remain true to their missions and the church must provide support- prayers
and encouragement, sons and daughters as students, and financial resources. This requires
personal and corporate commitments for making Christian higher education a priority.
This has been a very good year on Northwestern's campus. It has been marked by high
morale, considerable student achievement, and many accomplishments by faculty and staff.
The trademark of this institution is a meaningful integration of faith, learning, and living.
Northwestern is proud to be a denominational college and is committed to nurturing a strong
and dynamic relationship with the RCA .
.,. The advisory committee recommended:
R-1.
Th urge RCA congregations to recognize the quality of the Christian
liberal arts experience at Central, Hope, and Northwestern; to
understand the significant influence of pastors and parents in the
college selection process; and thus to promote the attendance of
RCA students at the three institutions for the benefit of individual
young people and the common good of the denomination, and
further,
to urge the colleges to implement a continuing joint promotional

effort with appropriate assistance from the denominational Office
of Christian Education and Faith Development. (ADOPTED)
Reason:
Because of the experienced excellence of our Reformed Church colleges, emphasizing the
transcendental as well as the practical, and the continued high commendations from a wide
variety of sources. the disproportionate percentage of Reformed Church students as opposed
to non-Reformed Church students is disconcerting. RCA congregations must take
responsibility for encouraging our youth to attend Reformed Church colleges. ...,.
Report of Reformed Church Women
1985 was a significant year in the history of Reformed Church Women (RCW). It was the
silver anniversary of the present organizational structure for program and mission. In
recognition of these 25 years of ministry. celebrations were held locally. in classical union
and synodical conferences. and denominationally with an event held in conjunction with
the denominational board meeting.
T housands of women across the continent participated and shared in a thank offering totalling
$56.714: $4.078 for Youth Christian Cultural Exchange. SI0.441 for Bahrain School of Hope
scholarships. S25.105 for a vehicle for Mexico missionaries. S4.066 for the " Growing in
Marriage"" guide. $7.294 for the Beth E. Marcus Scholarship Fund. and $5.728 for RCW
celebrations.
The anniversary celebration provided a pause which allowed RCW to take a fresh look
at itself and its goals. In this year of reflection. women of faith were renewed and energized
by the collective strength of the participants in the events. They heard again the call to
mission. T hey were encouraged to build networks. make connections. and bond with other
women with a view to personal and corporate growth and ministry.
New resources were made available in 1985. A program packet with educational, study.
and devotional materials focusing on the triennial theme."God is Utterly Dependable: Trust
God:· was provided for every local organization. The Rev. Charlotte Heinen was the author
of the Bible study book Encourage Lo1·e.
Spiritual and leadership development continues to be a major emphasis of RCW with

programs focusing on biblical and theological study. outreach to younger women, and
motivating women to action. There is intentional involvement of women of all ages, races.
and economic backgrounds in program development. and encouragement of women to
support and empower each other. Local units are involved in ministries to women in prison,
the homeless. in peacemaking vigils, and in study and action groups related to Central
America and South Africa.
Equality. development, and peace were the goals of the International Decade for Women
which began in 1975 and culminated in the United Nations Conference in Nairobi, Kenya,
in July, 1985. RCA missionary Deborah Swan represented RCW at the non-governmental
forum held in conjunction with the conference to participate in an exchange of information
and resources. The forum made clear the necessity of women to think and act globally
in today's world.
RCW keeps close contact with women in professional ministry in the denomination. In
an effort to relate more fully to seminary students, a senior at Western Seminary, Dawn
Boelkins, served her concurrent assignment with RCW. She assumed considerable
responsibility for leading Bible studies. participated in classical union conferences and board
meetings. facilitated a ··Knowing God in Our Lives·· (women doing theology) workshop.
and spent time in the Grandville office becoming aware of the daily functioning of the
organization. At the time of this writing a final evaluation has not been made. but response
to date would indicate that the experience was mutually beneficial and hopefully could become
an on-going program.
With a dedicated. determined interest in education and scholarship. RCW awarded scholarship
grants to women at the three denominational colleges and made available resources from
the Beth E . Marcus Scholarship Fund for women at the two seminaries.
Responding to needs expressed by many women. RCW has developed seminars and
workshops offering information and growth experi ences. Women in Leadership I and H.
Your Child's Growing Faith. How to Lead a Bible Study. Time Management. How to Set
Goals. and Women in Transition are examples of available resources. The latter-Women
in Transition- is the most recently designed. It is an attempt to be of support to women
in transition. ie .. vocational decision. marriage. child-birth. re-entering the work world.
physical illness. divorce. and widowhood.
RCW is mission. As an organization comprised of church women. it celebrated with sisters

around the world in the World Day of Prayer. World Community Day. and May Fellowship
Day. witnessing to its unity and faith in Jesus Christ. praying for peace with justice. and
contributing toward programs which seek to make possible for all people the fullness of
life that God intended. It rejoiced in its unity and in the enrichment which comes from
its diversity. Native American and Black women have long been staunch members of RCW.
Hispanic women have begun to show interest and support for the organization and more
recently Asian Americans have indicated a desire to share in fellowship and ministry. Such
enthusiasm brings excitement and joy.
Triennial '86 is in the making. This assembly will provide once again the opportunity for
the women of the RCA to come together as a visible community and to reflect apart from
the pressures of the world. It will energize the RCW as it plans for the future encounters
and experiences with women here and around the world. The triennial theme will be "Our
Inheritance: Christ's Peace." Through the grace and help of the loving God. RCW is
committed to moving the world toward peace.
Of serious concern has been the failure of organizational support to keep pace with increased
costs. At board meetings attention has been given to examining the budget carefully and
planning ways to encourage women both as individuals and groups to increase their support.
Action was taken in 1985 to change dues to graduated membership gifts. Contributing
membership is now $5 annually; maintaining membership is $10-24 a year; supporting
membership is $25-39; sustaining membership is $40 and up: alumni fellowship is $15
a year. An Honorary Life Membership is a one time gift of $100. It is hoped that this will
generate increased income for the administrative mission of RCW.
RCW has provided one half million dollars annually to General Synod's mission. At the
time of the writing of this report, the final figures are not in hand. but it is anticipated
that gifts for 1985 may well exceed previous years because of the special silver anniversary
funds. Major contributions are made also for congregational support and for classis and
synod projects.
This will be the last year in which Executive Director Beth E. Marcus will be involved
in reporting to the General Synod. After 33 years of serving the Lord through the RCA
(13 in RCW), Beth will be retiring as of July 31, 1986. RCW is grateful for the leadership
she has given in all of her responsibilities in the RCA (Board of North American Missions,
ll8 GENERAL SYNOD/JUNE 1986
Promotion and Communications. Adult Voluntary Services) but especially for what she
has meant to RCW. She has developed and led a skilled team of consultants. encouraged
officers and board members. and stimulated local groups to action and growth. She has
made significant contributions to denominational and ecumenical programs. We wish for
her God's care and blessing as she looks forward to new challenges in retirement. It is
expected that Dr. Marcus· successor will be present and introduced to the members of the
General Synod .
.,... Arnold Punt and Diana Paulsen addressed the General Synod in honor of Beth Marcus. •
.,... The advisory committee recommended:
R-2.
To adopt the following resolution:
Resolved, that in thankfulness to God the General Synod of the

Reformed Church in America meeting in its 180th regular session
in Garden Grove, California, declares its profound appreciation,
great respect, and highest praise for Beth E. Marcus for all the
services which she has rendered to the church and for the integrity,
friendship, and loyalty she models, and
Be it further resolved that the General Synod extends to Beth

Marcus, in the year of her retirement, its love and prayers for God's
continued presence in her future service and leisure. (ADOPfED) •
REPORT OF THE DIVISION OF CHRISTIAN DISCIPLESHIP
meeting of the General Program Council (GPC) to consider matters of mutual concern.
of evangelism, social witness, Christian education, worship, and church growth are being
implemented.
T he CD division continues to function with a budget which is scarcely adequate for the
responsibilities placed upon it. The pattern of decline in undesignated contributions and
increase in firmJy designated contributions in areas other than Christian discipleship has
made it impossible to increase sufficiently the funds available to the division. This financial
R-3.
To request the Office of Promotion, Communication, and
Development to increase its efforts to clarify the source of funding
for the Division of Christian Discipleship, so that congregations are
sensitized to the chronic underfunding of this division and can
respond accordingly. (ADOPTED)
Reasons:
1 . The erroneous assumption is widespread that the funding for Christian Discipleship
comes from General Synod assessments; whereas, in fact, it comes only through mission
giving: e.g., Partnership-in-Mission Shares, project designations, etc.
2 . There is a need to ensure adequate funding for such high priority ministries: e.g. youth,
family life, education, evangelism, and social witness. ...,.
to the General Synod , the report is organized into four major sections. The section on
"Education and Development" appears below; the section on "Evangel ism and Church
Growth" can be found behind the Evangelization and Church Growth tab; the sections on
"Social Witness" and "The Council Staffs and Programs" can be found behind the Christian
Action tab.
EDUCATION AND FAITH DEVELOPMENT
The decision of the GPC in 1984 to maintain a full-time staff position in Christian education
and retain the collaborative relationships with the particular sy nods through the Council
for Christian Education signaled the intent of the Reformed Church in America (RCA)
to sustain denomination-wide responsibility for the development and support of a distinctly
Reformed education ministry. During the past year, the minister for education and faith
development and the Council for Christian Education have given priority to resource develop-
ment, leadership training, and consultant services.
Resource Development
Recognizing that the RCA in its diversity needs more than one set of education and curriculum
resources, the CD division reaffirmed the RCA's partnership with Christian Reformed Church
(CRC) Publications, the promotion of the "Bible Way" curriculum in the denomination,
and participation in a new partnership in Presbyterian and Reformed education ministry.
"Bible Way" remains the most widely used curriculum in RCA churches. Over 600
congregations use all or part of the materials.
The CD division authorized RCA participation in the design phase of a new partnership
for the creation, marketing, and distribution of new education resources, including leadership
training and programs, with the Presbyterian Church (USA), the Cumberland Presbyterian
Church, the Presbyterian Church in Canada, and the Moravian Church (North and South).
Known as the Presbyterian and Reformed Education Ministry, the project will have traditional
Sunday school print and audiovisual resources for all ages ready for use in the fall of 1988.
The 68-page design for the project describes in part the "characteristics" of a Presbyterian
and Reformed Education Ministry. (See Appendix.)
Preliminary discussions have also been held with David C. Cook. Publishers. concerning
the possibility of a "royalty lease" arrangement that would pem1it the RCA to edit the "Bible-
In-Life" curriculum to reflect Refom1ed belief. identity. polity. and perspectives. Negotiations
were begun with the Kerygma Program (intensive adult Bible study) with the intent of
adopting Kerygma Adult Bible Study as a program for RCA congregations. To the extent
that these two new possibilities for partnership become reality. the denomination will be
welJ served with a variety of Reformed curricula.
The Office of Education and Faith Development has edited and published Curriculum
Emluation, Measuring The Material, and What Are 111e Options? through a cooperative
arrangement with the Covenant Church. These resources are designed for use by RCA
churches involved in curriculum selection and evaluation.
In response to the 1985 General Synod. an RCA-produced alcohol and substance abuse
program, including print resources. and a pastor/ leader/teacher training program is in the
process of being designed. The project design is scheduled for review by the RCA's Council
for Christian Education in May, 1986, wiih development envisioned for 1986-89.
Action on the 1985 General Synod's proposed "college information packet" for new college
students and their families was delayed because of a longer than anticipated staff vacancy
in the family life associate position.
The minister for education and faith development worked with the Identity Task Force in
the development of study materials to accompany the identity focus. A new RCA-produced
series of short (4-6 weeks) elective adult courses, utilizing books in print and study guides
written by RCA authors, is being released this spring. Another phase of the RCA "Identity
Series,'' in cooperation with the Office of Social Witness, is the development of study units
to accompany General Synod papers authorized for distribution to and study by churches.
The "RCA Heritage and Hope Series" will be completed by the fall of 1986 with the
availability of age level units for "Focus Four," a new introductory guide for the entire series.
The minister for education and faith development and the minister for evangelism and church
growth began work on new membership materials for adults. In a related area, the Office
for Education and Faith Development and the Council for Christian Education have begun
exploring the development of new RCA confirmation materials and the publication of RCA
creeds and confessions (including " Our Song of Hope") with RCA-authored introductory
statements.
Leadership Training and Consultant Services
During 1985 and 1986, two new contract staff teams were created to service the educational
needs of RCA congregations throughout the Particular Synod of the West (PSW). The PSW
will assume an increasing financial and supervisory responsibiJity for the program over
a period of five years.
The Council for Christian Education has been expanded to include one representative from
each of the RCA's racial/ethnic councils. In addition, education office budget funds have
been designated for use by each council to meet particular training and leader development
needs in their constituencies. A new staff associate in education, Joan Zeldenrust, is in
place in the Synod of Mid-America in a cooperative agreement with the Office for Education
and Faith Development. The contract makes provision for serving congregations throughout
the synod and calls for the staff associate to participate on the denomination's Council for
Ch ristian Education.
The minister for education and faith development. synodical education staff. and contract
staff are working collaboratively with the executive committee of CERCA (Christian
Educators of the Reformed Church in America) to strengthen this professional association
and its ability to support the work of church educators in RCA congregations.
The first teacher training series video-tape has been purchased and made available to
congregations. Three sets of "Learning Within Reach" were purchased by the Office for
Education. Two sets are available directly from the Office for Education in South Holland.
IL. One set has been placed in Canada to alleviate distribution problems from the United
States to the churches in Canada. The Office for Education and Faith Development has
begun exploring the possible development of additional "video" leader training materials
independently or in cooperation with other denominational partners.
RCA particular synod and contract staff in education are being trained to assist churches
in the introduction and use of "Bible Way" curriculum and other CRC resources. Training
in the introduction and use of other new curriculum projects will take place when these
materials are ready.
Marketing, Distribution, and Promotion
Increased attention is being given to marketing, distribution. and promotion to communicate

a coherent understand ing of education strategy in the RCA and promote the resources that
are produced. The educator's "Start-Up Packet," "Update" in the re:SOURCES mailing,
the redevelopment of an educators' mailing list, and support of the "RCA Educator" (the
CERCA newsletter) are all designed to increase awareness of RCA resources.
Negotiations with CRC Publications will be concluded by the time General Synod meets
in June, enabling the RCA to assume direct responsibility for the.distribution of " Bible
Way" curriculum to RCA churches by the fall of 1987. In addition to generating significant
income, the ability to distribute curriculums to RCA churches will have a positive effect
on denominational identity and will communicate that the denomination is able to provide
resources and support services for education ministries. Distribution agreements are also
being negotiated by the minister for education and faith development with the publishers
of the new Presbyterian and Reformed curriculum, as well as David C. Cook, Publishers,
to assume responsibility for distribution of these resources as well. The status of distribution
of Kerygma resources remains unclear at this time .
R-4.
To affirm the intent of the RCA to sustain denomination-wide
responsibility for the development and support of a distinctly
reformed education ministry, particularly the deepening partnership
with CRC publications and the participation in the "Design for a
Presbyterian and Reformed Education Ministry!' (ADOPTED)
Reasons:
1 . It has been the policy of the General Program Council since 1975 to produce educational
resources in partnership with other churches.
2 . There is a demonstrated need for curriculum options in the reformed tradition. _.

Family Life Ministry
In November. 1986. the GPC approved a revised design for fam ily lite ministry within the
CD division's Office for Education and Faith Development. The GPC also approved a
position description for a part-time (80 days per year) contract for a family lite associate.
It is anticipated that the position will be tilled in the early spring of 1986 and that the revised
program can begin to develop immediately thereafter. The fami ly lite assm:iate will serve
on the Council for Christian Education.
'n>uth Ministries
The past year has been one of transition for RCA Youth Ministries. John Schmidt. an original
member of the RCA Youth Ministry Team and the editor of PAK-SAK (the denominational
youth resource), resigned his position as secretary for Christian discipleship for the Particular
Synod of Michigan to accept a new post at Western Seminary. Jane Richardson. coordinator
of the Youth Team for the GPC and the Christian nurture associate for the Particular Synod
of New York (where she carries responsibility for synodical youth work. education. and
family ministry) assumed responsibility for youth concerns in the Synod of Mid-Atlantics
in addition to her other duties.
During 1986 the Youth Ministry Team of the GPC launched a new two-year "Youth Ministry
Project" for the years 1986 and 1987. In pa~t years the "Project" had provided an opportunity
for RCA youth to participate in a significant way in supporting the denomination's mission
programs in North America and around the world. The project has generated about $15,000
annually in recent years. In 1986-87 the "Youth Ministry Project" will provide assistance
for the RCA mission program to support a home for homeless children in Guayaquil
(Ecuador). In addition, the project will support the development of a summer AIM program
providing ministry opportunities for college age young adults.
In addition, the Team completed planning for a "Christian Cultural Youth Exchange" set
to take place in the summer of 1987. Named "Project Timothy" by the team at its March
1986 meeting, the program will provide an opportunity for RCA high school age youth
(five from each particular synod) and adult supervisors to visit RCA ministries in New
York City, southern California, a rural mid-west farming community, Guayaquil (Ecuador),
and either the Mescalero or Winnebago native American ministries.
A new approach to leadership for RCA Youth Ministries will be in place by the end of
1986. The present youth coordinator position will be revised to a "contract" staff associate,
with an increase in the number of days available for youth leadership from the present ten
to a possible eighty days a year. The youth associate, along with the family life associate.
will serve on the denomination's Council for Christian Education. The Youth Team will
be retained as an essential component of the collaborative relationships which exist in the
discipleship areas with the particular synods. The PAK-SAK publication was discontinued
in 1985 and will be replaced by more frequent but shorter and less costly youth leader
resource "updates" and periodic " idea" packets.
Youth ministry continues to thrive programmatically across the RCA. During March of
this year, the Particular Synod of Michigan sponsored a successful two-weekend "Genesis"
youth ministry event. The P'drticular Synod of Mid-America is providing program leadership
to the churches of that synod through Camp Manitoqua. The synod is moving ahead with
plans for " Winterfest '86," the biennial youth event set for Christmas break in the Chicago
area. The synods of New York and the Mid-Atlantics celebrated the dedication of "Camp
Warwick," the new youth camp and retreat facility on the campus of the conference center.
Area youth ministries in the PSW continue to provide leadership and youth program
n:sources. Bruce Bugbee has begun work on ··Rocky Mountain High ·fl:l:· continues to
pmduc.: ··student Ministries.. (th.: youth leader's journal tor PSW). and is completing plans
l(lr this summer's youth leadership conterence.
Alh·t·mun· in Minisrry (AIM)
The AIM program continues w attract broad support from churches throughout the RCA.
In 1985-86 eight r.:cent RCA college graduates were placed in congregations and church-
supported serYice agencies in New York City: Troy. New York: St. Catherines and Hamilton.
Ontario: Grand Rapids. Michigan: and Yankton. South Dakota. This was an increase of
three sites from the prl!Yious year and rellects a continuing effort to respond to the request
of the 1984 General Synod to .:xpand the AIM program.
In the past year th.: training . .:valuation. and supervisory support for AIM has been
strengthened. A mid-year training and .:valuation retreat was reinstated and an end-of-year
"wmp-up" or ..closure.. event w.ts added. For the 1986-87 AIM progmm. 14 site applications
were received. Seven of these applications arc from new sites. Continued budget constraints
make it unlikely that AIMcrs can be sent to all 14 sites. An effort will be made to support
up to 10 sites this year.
This summer a new AIM pro~ram is being introduced. A pilot work-study project involving
the Central College Chaplain and Admissions Office. RCA camp directors. the Particular
Synod of New York. and Western Seminary has been launched for college undergrdduates.
Nine Central College students will spend up to three weeks in training at Western Seminary
in May and August. They will work up to 10 weeks as counselors at Camps Fowler. Geneva.
Manitoqua. and Cran-Hill Ranch. Up to three of the students will be assigned to work
in children's summer ministry projects at churches in New York City. All of the students
will receive a weekly AIM salary for the full summer (including training weeks). college
credit for the seminary level course work. and valuable mission/ministry experience. The
students placed at RCA camps will receive a salary supplement from the Central College
Admissions Office in recognition of the fact that they arc representing the college and will
have opportunity to speak and build relationships with potential students.
If successful. the pilot project will be expanded in 1987 to Hope and Northwestern. Additional
mission/ministry placement opportunities wi ll be sought throughout the US and Canada.
The entire pilot project is being funded by RCA youth through the 1986 Youth Ministries
Project. If continued beyond 1986. funding from churches will have to be sought.
R-5.
To affir m the present plans for the redevelopment of an RCA youth
and young adult ministry, and further,
to request the Christian Discipleship Division to give renewed

emphasis to apprising the churches of available resources for youth
ministry and urge the development of a strategy that will enable
the denomination to create a full-time staff position in the area of
youth and young adult ministry by J anuary, 1988. (ADOPTED)
Reason:
The decade of the 1990s is already termed the decade of the teenager. The RCA must be
prepared to effectively minister to the youth of its churches and provide assistance for youth
leaders. ...,.
Appendix
A DESIGN FOR A PRESBYTERIAN AND REFORMED

EDUCATIONAL MINISTRY
This design is submitted in response to actions of the Cumberland Presbyterian Church;

the Moravian Church, North and South; the Presbyterian Church in Canada; the Presbyterian
Church (USA); and the Reformed Church in America. Together they seek to provide an
adequate educational ministry for their constituencies. The design seeks to describe key
affinnations, organizing principles, assumptions, components, audiences, settings, resources,
strategies, schedules for implementation, and funding necessary for the fulfillment of that
ministry. The many changes in our churches, in the world, and in the ways in which we
do church education, together with numerous requests for an educational ministry that is
truly presbyterian and truly reformed, have made this endeavor necessary.
A . THE CHARACTERISTICS OF PRESBYTERIAN AND REFORMED

EDUCATIONAL MINISTRY
A presbyterian and reformed educational ministry teaches the essential of Christian faith
and practice, nurtures the Christian life, and guides people and the community to faithful
mission in the world.
The essentials of Christian learning are acquired through: the study of the Bible; the
confessions, doctrine, and theology ; knowledge of the church's history; and reflections upon
personal experience with God and other Christians. The essentials of Christian practice
are the disciplines of worship, prayer, evangelism, stewardship, personal and social ethics,
education, and discipleship in and through the church.
The Christian life is nurtured in numerous ways. It develops through worship, prayer, study,
the means of grace, and a sense of mission; through fellowship, stewardship, outreach,
and social action. There is also work to be done in the realm which is known through
the aesthetic and the creative. The goals of Christian nurture include identity formation
(who we are as Christians, reformed and presbyterian) , transformation (how we grow into
human and Christian maturity), and discernment (seeing the will of God for self and world).
Educational ministry enables Christians to identify issues in church and society, to make
decisions, and to take responsible personal and corporate action. It encourages a distinctive
way of living through panicipation in a covenant community- a community of faith that
demands a discipline of its members and teaches faithfulness by what it is and does. A
comprehensive educational ministry takes into account the many ways in which Christians
are nurtured as well as the goals and objectives of our nurturing.
Christians confess that they are children of one God, looking to Jesus Christ as Lord and
Savior. To make this confession is to recognize not only our alienation from God but also
the ways we separate ourselves from one another by setting up barriers of sex, race, age,
class, physical handicap, social status, and historical and cultural heritage.
As reformed Christians we have a life together as a panicular church, born of the

Reformation, and finding our theological roots in the ministry and mission of the historical
Jesus. Our ongoing journey of faith is characterized by the principles of the Reformation:
• God alone is Sovereign

• the Bible is the unique and authoritative witness to God's acts in history
• salvation comes through faith in Jesus Christ
• all believers are priests to one another and before God

• church government is distinctive in the ordination of elders
These principles are our heritage and shape our nurture, worship, and mission today and
into the future.
We have a particular vision of what the world should and can be- a vision characterized
by our understanding that there are "no areas of our life in which we do not belong to
Jesus Christ" (&nnen Declaration, 1934). We are called to be a church which is worldwide,
enfolding all races and cultures. We are further called to responsible stewardship of all
aspects of creation.
The sacraments, God's promise of grace made visible and present to us, and the Word
of God effectively spoken and heard, are the central dynamics of our life together. By God's
invitation, we come to Christ's Table where all who trust the promises of God are welcome.
In baptism the grace of God is shown in that imperfect human beings receive the promises
of God's nurturing grace. Through our sacramental life together our distinctive gifts and
talents, strengths and weaknesses, are unified by our faith in one God who calls us to one
ministry. At Christ's Table, we become one people, redeemed by God and committed to
Jesus Christ as faithful pilgrims.
A truly presbyterian and reformed educational ministry has a clearly recognizable character.
It can be distinguished by these five characteristics. It is:
• biblically grounded
• historically informed
• ecumenically involved
• socially engaged
• communally nurtured
1. ~ Are Biblically Grounded
The amazing story of the covenant faith is found in the Bible, which describes God's
faithfulness to humanity and promises the fulfillment of God's plan. All in the church's
educational ministry who in faith explore this find themselves in the story too on
pilgrimage: sometimes grumbling, stumbling, or resisting; at other times acting out
of gratitude for the love of God shown in Christ, acting in worship and in service to
the needs of people through the world.
Because Scripture is authoritative for our lives, a presbyterian and reformed educational
ministry will confront learners with the actual texts of Scripture. The Spirit, working
through the words of Scripture, brings the Word to us.
Education in the church encourages theological inquiry . Those who inquire are helped
to discern the spirit of Scriptural passages and to examine beliefs critically in the light
of Biblical themes, current understanding of the world, and the reflections of the
worldwide church.
Biblically grounded educational ministry makes use of current scholarly tools and the
voice of human experience in its method of biblical interpretation. It seeks to discern
guidance from Scripture appropriate for today.
Presbyterian and reformed educational ministry approaches Scripture with the ex.pectation
that the meaning of each passage will emerge from a dual understanding of what the
biblical writers meant then and what it might mean for the situation in which we read
it now. Because Christ came to set us free, the now is especially illumined by voices·
of oppressed people, those from other cultures and those who have been previously
silenced or shut out of sight and mind by a predominantly middle-class church. The
faces and voices of these others open our eyes and ears to comprehend the message
of Scripture in its witness to the power of God's reign in our day and in similar
circumstances throughout history.
The one sufficient revelation of God is Jesus Christ, the Word of God
incarnate, to whom the Holy Spirit bears unique and and authoritative witness
through the Holy Scriptures, which are received and obeyed as the word of
God written... The Scriptures given under the guidance of the Holy Spirit,
are nevertheless, the words of men, conditioned by the language,
which they were written...The church, therefore, has an obligation to approach

the Scriptures with literary and historical understanding. As God has spoken
His Word in diverse cultural situations, the church is confident that He will
continue to speak through the Scriptures in a changing world and in every
form of human culture. (The Confession of 1967, The United Presbyu~rian
Church in the USA)
2. We are Historically Informed
Educational ministry seeks to acquaint adults, youth, and children with their roles in
the historic, living movement of persons who confess Jesus Christ as Lord and who
witness to the community through worship, proclamation, teaching, service, advocacy,
friendship, and caring.
The subject matter of educational mtmstry includes the history of the church, a
confessional story built upon both triumphs and failures. Ours is a story, in witness
and worship, of a catholic tradition as well as a distinctively reformed response. This
story puts ever before us the communion of the saints, making us one with God's people
through all ages, in all places.
In the historical realization of the Revelation in Jesus Christ, God does not
graze in a tangential way the concrete reality of human beings but rather,
on the contrary, He inserts Himself into' history , taking it on as His own.
In that way He calls us to fulfill ourselves as human beings through concrete
historical projects of Redemption. (The Confession of the Presbyterian-
Reformed Church of Cuba, 1977.)
3. We are Ecumenically Involved
Living in a global age requires that Christians leave familiar territory and embrace
a larger community. Ecumenical in its broadest meaning denotes the whole inhabited
world. The ministry of the church is concerned both with the unity of the church and
the unity of humankind.
A presbyterian and reformed educational ministry will therefore be ecumenical in this

broadest sense. It will strengthen the ministries of other denominations, seeking to bring
about the unity sought by Jesus Christ for the church. It will also work with other people
who share common concerns in politics, economics, culture, and the arts.
In John 17:21 Jesus prayed that His followers might be made one. Our ecumenical
endeavor takes that prayer seriously.
The Spirit builds one church united in one Lord and one hope, with one
ministry around one table. He calls all believers in Jesus to respond in worship
together to accept all gifts from the Spirit, to learn from one another's
traditions, to make unity visible on earth. (Our Song of Hope, The Reformed
Church in America, 1974.)
The church is one.

It is one family under God whose purpose it is to unite all people in Jesus
Christ ...
The church is catholic.
It is universal, including all people of all time who affirm the Christian faith.
(Living Faith, A Statement of the Christian Belief of the Presbyterian Church
in Canada, 1984.)
4. We are Socially Engaged
Because God continues to work throughout the entire world, the church is given power
to participate in the transformation of persons and social institutions. The church also
expects continual reform in its own life, a transformation through a renewal of mind
(Romans 12:2).
The call to social transformation is a prominent feature of the Biblical story. God's
mighty acts in history renew peoples and persons. God in Christ transforms the world,
forms the church, inaugurates the new age, and calls the church to participate in this
liberating, reconciling work of the Spirit in the world. Reformed tradition throughout
its history has had a strong impact on the societies in which it has ministered.
A biblically grounded faith is of necessity socially engaged. A socially engaged faith

must be nurtured from its biblical roots. To understand Scripture in terms of its major
message of human redemption requires that we be concerned with human relations and
the struggle to overcome such vast problems as poverty, racism, sexism, ecological
destruction, and war. These are among the evils that drive the whole human community
toward violence, injustice, fragmentation, and the uni_m!lginable horror of nuclear war.
There is no race or nation, sex, or political party wliich does not need the liberation
of God's good news.
The liberating Word is addressed to every injustice, both individual and systemic. The
peace of God brings reconciliation by means of the Spirit's working through individuals
and groups, even those perceived as enemies.
A significant goal of presbyterian and reformed educational ministry is to prepare and

equip individuals to make both personal and corporate ethical decisions to foster a
vigorous public presence of the church. 1b do this, the gathered community of faith
engages in careful social analysis and continuous moral reflection. It invites honest
discourse about the situational realities and real dilemmas of social responsibility facing
individuals and institutions. The church also acts to support humane public policies
and community practices while at the same time continually evaluates and changes its
own lifestyle in the direction of justice, stewardship, and community.
The covenant community, governed by the Lord Christ, opposes, resists, and
seeks to change all circumstances of oppression-political, economic, cultural,
racial-by which persons are denied the essential dignity God intends for them
in the work of creation. (Confession of Faith, The Cumberland Presbyterian
Church, Second Cumberland Presbyterian Church, 1985.)
5 . ffi> Are Communally Nurtured
To those who wish to know truth, Jesus does not offer propositions to be tested by logic
or data to be analyzed in the laboratory. Instead He offers an invitation into faithful
relationship, into community and accountability. The fruit of the shared gift of God's
grace is to be found in our Christian life together in the redemptive, transforming
community of faith. (Romans 12:9-18; Philippians 2:1-16; Ephesians 4:17-5:17.) Welcomed
into the community through baptism and drawn together around the Lord's Table,
presbyterian and reformed Christians submit to the Spirit's guidance through the
leadership of elders, deacons, and ministers. Congregations and governing bodies, as
well as specialized communities and agencies of the church, are schools of Christian
living. They grow in the knowledge of God and obey Christ's cal.! as they care for one
another, while serving others "not of this fold" (John 10:16) or "outside the camp"
(Hebrews 13:13).
The church teaches by example and action in response to the active presence of God.
All of parish life is the context in which we learn by doing: in the church school, through
symbolic activity in worship, through mission activity in society, and through all the
occasions and events when the church gathers to play, eat, decide, communicate, spend
its resources, etc.
We learn when we are reflecting upon the meaning of prayer and hymns as well as on
the spoken, visualized, and enacted word. The distinctive educational task of the church
is to help us consciously and intentionally think and act as members of Christ's body
who discern God working in the world and in our lives and respond faithfully.
Gathered around the word and sacraments,

those who confess Jesus Christ as Lord and Savior,
together with their children
have formed a corporate, visible body
in pilgrimage with God across the centuries.. .
We acknowledge that Christ chooses to be known in the world
through this community of ordinary people,
therefore, we dare not despise or abandon the church.
(Declaration of Faith, Presbyterian Church in the US, 1976.)
From the Report of the President
R-3 of the President (p. 29) was referred to the Advisory Committee on Christian Education
and Discipleship.
R-6.
To instruct the ptvision of Christian Discipleship to study lay
leadership training programs and models currently in use in the
church, including models for the training of elders and deacons,
with a view toward utilizing extant materials or creating new
resources a needed, and to report back to the l987 General Synod.
(ADOPrED)
CHRISTIAN EDUCATION AND DISCIPLESHIP l29
Reasons:
I . Before resources can be endorsed or produced, the RCA must be cognizant of available
programs, models, and materials.
2 . It is important to become aware of resources and models in use in the RCA and in sister
communions.
3. T he advocacy of existing models and programs, or the creation of new materials will
need to be influenced by the work of the Committee on Ecclesiastical Office and
Ministry. ...,.
REPORTS ON CHRISTIAN HERITAGE AND COMMUNICATION.
Report of the Commission on History
It is the task of the Commission on History to oversee the preservation, the communication,
and the integration of the heritage of the RCA into the life and witness of the church. During
this period of study when the church is working toward a deeper understanding of itself
and its mission for Christ, the Commission on History has done the following:
1 . sought to expand the Reformed Church Heritage Fund (RCHF) as a permanent

endowment for the collection and preservation of RCA documents;
2. published new material for the RCA Historical Series;
3 . co-sponsored, with New Brunswick Theological Seminary (NBTS), a standing
seminar on topics in RCA history.
PRESERVATION
The Reformed Church Heritage Fund remains a crucial part of the future financial base
for the preservation of important historical material. Accordingly, the commission has offered
this opportunity to individuals to give a gift with lasting impact to the denomination as
a whole.
COMMUNICATION
This year the commission has published The Church Speaks, edited by James I. Cook.
This work presents the papers of the RCA Commission on Theology dealing with important
matters of faith and doctrine.
The commission looks forward to the forthcoming publication of Rbrd and ffi>rld: Refonned
Theology in America, edited by James Van Hoeven.
R-1.
To urge RCA congregations to make available to their parishioners
the heritage of tbe denomination as presented in the RCA Historical
Series and further,
to urge the GPC and the Office of Promotion, Communication, and

Development to find ways to distribute and promote the reading and
study of these books since they contribute significantly to the three-
year denominational identity emphasis. (ADOPI'ED AS AMENDED.) •
INTEGRATION
Responding to the suggestion of John Coakley of NBTS, the commission has begun to support
a continuing series of lectures in RCA history. The first lecture was held in March, 1986,
with further seminars planned for the near future.
The commission has begun to develop a program that will provide comprehensive oral
documentation of the experiences of RCA missionaries. While preserving the knowledge
and understanding of retired missionaries, the project will also allow for the collection
of the new perceptions of those now active in mission.

CHRISTIAN HERITAGE AND COMMUNICATIONS 131
OFFICE OF HISTORICAL SERVICES
Introduction
The past informs the present and guides us as we grow into the future. This has been the
guiding principle supporting the efforts of the Office of Historical Services over the last
few years. The office is responsible for the archives of the denomination, the Historical
Society, staff support for the Commission on History, the Council of Reformed Church
Archivists, and the archives of NBTS. In these capacities the office serves as the responsible
steward of the RCA:s heritage. In addition, the office provides assistance to congregations
in planning for anniversaries, writing congregational histories, and establishing
congregational archives.
Archival Management
This past year was a significant one for the archives. The 1985 General Synod voted to
provide funding for a permanent full-time archival program. This has enabled the office
to tum its efforts away from fund-raising and focus on long-term planning for the historical
activities of the church. A major aspect of the archvist's work entails the appraisal of the
multitude of records created in the course of the church's life and tninistry. Selecting what
to save and what to dispose is a time-consuming and important task. In 1985, 45 linear
feet of records were deposited in the Archives, including records from a number of particular
synods, classes, local congregations, and denominational offices.
During the course of the year, the archivist assists many researchers and congregations
in fmding the materials they need to successfully accomplish their tasks. This year the
archivist answered 77 requests for genealogical information, 91 requests for other
information, and 10 requests for assistance with celebrating anniversaries and writing church
histories. Thlrty-seven visitors used the archives on 39 days. Among these visitors were
three scholars from Japan, one from Bahrain, and one from Kuwait.
In November the archivist began to assist NBTS in establishing its archives. A guide to
the present manuscript collection was prepared, and plans were developed for a records
management program for the seminary.
A meeting of the archivists of the three colleges and the two seminaries was held this year,
and the Council of Reformed Church Archivists was established. This group will seek to
coordinate efforts for the preservation and use of the RCA:s documentary heritage.
Historical Society
The archivist serves as secretary and manager of the Historical Society. This year the archivist
planned and assisted with the development of two displays for Gardner Sage Library. A
photo display was also developed for use in the Schenectady celebration of the Reformed
Church Women's 25th anniversary.
In 1985 a new chapter was established in eastern Canada. This chapter is seeking to generate
a Canada-wide membership in the society. Publication of "Dutch-American Genealogist"
also began also began with an initial subscriber base of 130. This publication seeks to meet
the needs of genealogical researchers whose fatnily roots stretch back to the early years
of the Dutch Reformed Church.
Present membership in the Historical Society remains stable with 230 active members.
The RCHF continues to grow slowly, with contributions of $2,400 received this year. A
bequest of $2,000 was received from the Walter Van Popering family and friends in honor
""'~ ........... - ... - o _. ...
Necrology
Name Date of Death Age
Herman J. Kregel June 21, 1985 75

William G. Wolbrink July 1, 1985 77
Albert H. Ten Clay July 17, 1985 68
Johann Ralph Euwema September 1, 1985 89
Leonard Greenway September 16, 1985 78
Winfield Burggraaff October 1, 1985 88
Jacob Groetsma October 11, 1985 79
Stanford M. Welcker November 3, 1985 74
John W. Carter November 14, 1985 74
Jacob J . Sessler November 23, 1985 86
Edward E. Fikse December 19, 1985 88
William F. Thompson December 20, 1985 44
Garrett Edward De Jong January 31, 1986 85
Lester J. Kuyper February 11, 1986 81
Elie de Lattre March 6, 1986 76
Cornelius Muyskens March 13, 1986 80
Everett De Witt April 21, 1986 87
Henry Jager May 30, 1986 60
HERMAN J. KREGEL
Herman Kregel was born on September 13, 1909, at Chicago, IL. Mr. Kregel attended the
University of Wisconsin, Elmhurst Junior College, and Central College, where he received
his BA degree in 1932. He began his theological training at Westminster Theological
Seminary and completed it at Western Theological Seminary, where he was awarded a BD
in 1935 and a ThB from Hope College. Mr. Kregel was awarded a DD from Central College
in 1972.
Mr. Kregel was licensed and ordained by the Classis of Wisconsin in 1935. He served the
Forestville Church in Ringle, WI, from 1935 to 1940. He served as a chaplain in the US
Army from 1940 to 1964. After leaving the Army, Mr. Kregel served as the director of
admissions for the Graduate Theological Union during the period 1964 to 1965. He then
served as the co-ordinator for religious services in the Job Corps Center at Pleasanton,
CA, from 1965 to 1968. In 1968 he became the founder and director of the Berkeley Center
for Alcohol Studies at the Pacific School of Religion, where he served until his retirement
in 1974. During his career Mr. Kregel also served as the RCNs director of chaplaincy services.
Mr. Kregel resided at Berkeley, CA, when he died on June 21, 1985. Mr. Kregel is survived
by his wife, Hilda; a daughter, Karen Hage; two sons, John and David; five grandchildren;
and his mother, Magdaline.
WILLIAM G. WOLBRINK
William Wolbrink was born on October 22, 1907, at Stickney, SD. He attended Central
College and received his AB in 1931. His theological education was received at Western
Theological Seminary, where he received his BD in 1934. He also studied a year at Dakota
Wesleyan.
Mr. Wolbrink was licensed and ordained by the Classis of Dakota in 1934. He pastored
the following congregations: Sandham Memorial, Monroe, SD, from 1934 to 1940; Hope,
Westfield, NO, from 1940 to 1946; Edgerton, MN, from 1946 to 1957; Riverside,
Minneapolis, MN, from 1957 to 1968; Washington, Ackley, lA, from 1968 to 1975.
Mr. Wolbrink resided at Spencer, lA, when he died on July 1, 1985. He is survived by
his wife, Emma; a daughter; three sons; a step-son; thirteen grandchildren; and three
step-grandchildren.
ALBERT H. TEN CLAY
Albert Ten Clay was born on February 20, 1917, at Westfield, NO. He attended Central
College and received his AB in 1941. Mr. Ten Clay studied at Western Theological Seminary.
receiving his BD in 1944.
Mr. Ten Clay was licensed by the Classis of Dakota in 1944 and ordained by the Classis
of California the same year. He pastored the following congregations: Trinity, El Monte,
CA, from 1944 to 1948; First, Oostburg, WI, from 1948 to 1955; Calvary, South Holland,
IL, from 1956 to 1960; Central, Sioux Center, lA, from 1966 to 1971. From 1960 to 1966
Mr. Ten Clay was the director of Camp Manitoqua in Frankfort, IL. He also served as
the field secretary for the Particular Synod of the West from 1W2 to 1981. He held the
post of president of that synod in 1971 and served as the stated clerk of the Particular Synod
of Chicago from 1957 to 1966.
Mr. Ten Clay resided in Orange City, lA, when he died from complications following surgery
on July 17, 1985. He is survived by his wife, Arlene; a son, Roger; and two daughters,
Denise Sneller and Marcia Vos.
JOHANN RALPH EUWEMA
Johann Euwema was born on September 6, 1895, at Chicago, IL. He studied at Calvin
College and received his AB in 1920. His theological education was completed at Princeton
Theological Seminary, where he received his ThM in 1923.
Mr. Euwema was licensed and ordained by the Classis of Dakota in 1923. He served the
following congregations: Sandham Memorial, Monroe, SO, from 1923 to 1926; Alton, lA,
from 19Z7 to 1934; Grand Haven, MI, 1936 to 1946; Cedar Grove, WI, from 1946 to 1949;
Faith, Norwalk Manor, CA, from 1951 to 1959; Bethel, Brantford, Ontario, Canada, from
1959 to 1965; Eastmont, Grand Rapids, Ml, from 1965 to 1969; Palm Grove, Holiday,
FL, from 1970 to 1W2. He was assistant to the president of Central College from 1949
to 1951.
Mr. Euwema died on September 1, 1985.
LEONARD GREENWAY
Leonard Greenway was born on February 28, 1907, at Seattle, WA. He completed his AB
at Calvin College in 1929. He undertook his theological education at Western Theological
Seminary, where he received the ThB in 1932. Additional graduate study was completed
at Calvin College with the ThM in 1936.
Mr. Greenway was licensed by the Classis of Grand Rapids in 1932 and ordained by the
Classis of Muskegon the same year. He served the following congregations: Second, Grand
Haven, MI, from 1932 to 1939; Eighth, Grand Rapids, MI, from 1939 to 1943. In 1944
he transferred to the Christian Reformed Church and served several congregations in western
Michigan.
Mr. Greenway died on September 16, 1985. He is survived by his wife, Anna; a son, Roger;
S~nrl fivP o-n11nl'l,..hi1ri"'Pn
WINFIELD BURGGRAAFF
Winfield Burggraaff was born on December 12, 1897, at Grand Rapids, MI. He studied
at Hope College and received his AB in 1922. His theological education was taken at Western
Theological Seminary, where he received his BD in 1925. Dr. Burggraaff continued his
graduate studies at the Free University in Amsterdam, where he received his ThO in 1928.
Dr. Burggraaff was licensed and ordained by the Classis of Kalamazoo in 1925. He pastored
the following congregations: First, Milwaukee, WI, from 1928 to 1931; Prince Bay, Staten
Island, NY, from 1936 to 1984; Huguenot, Staten Island, NY, from 1939 to 1965. He
continued to serve as the stated supply of the Huguenot Church. Dr. Burggraaffwas a lector
at Western Theological Seminary from 1931 to 1934 and served as the coordinator of editorial
services of the RCA's Board of Education from 1965 to 1968.
Dr. Burggraaff resided at Staten Island, NY, when he died on October 1, _1985. He is survived
by his wife. Agnes; a son. w infield Burggraaff; a daughter, Gertrude Pojman; a sister,
Wilma van Wesop; two brothers, Revs. Nicholas and Henry; and two grandchildren.
JACOB GROETSEMA
Jacob Groetsema was born on December 2, 1905, at Highlands, IN. He attended Hope
College and received his AB in 1933. His theological education was completed at Western
Theological Seminary, where he received his ThB in 1936.
Mr. Groetsema was licensed by the Classis of Chicago in 1936 and was ordained by the
Classis of Grand Rapids that same year. He served the following congregations: Grant,
MI, from 1936 to 1939; Fellowship, Muskegon, MI, from 1939 to 1946; Falmouth and
Maddersville, Ml, from 1946 to 1949; Forestville, Ringle, WI, from 1949 to 1959; First,
Colton, SO, from 1959 to 1965; Bethel, Davis, SO, from 1965 to 1969; United, Willow
Lake, SO, 1969 to 1971. Following his retirement, he served as the minister of calling at
First Reformed, South Holland, IL, from 1971 to 1974. Mr. Groetsema was president of
Muskegon Classis in 1945.
Mr. Groetsema resided in South Holland, MI, when he died on October 11, 1985. He is
survived by his wife, Florence; a son, David; and two grandchildren.
STANFORD M. WELCKER
Stanford Welcker was born on February 20, 1911, at Chicago, IL. He studied at Chicago
Technical Institute, Moody Bible Institute, Chesterfield Bible Institute, and New Brunswick
Theological Seminary.
Mr. Welcker received a dispensation from the General Synod in 1971 and was ordained
by the Class is of New Brunswick the same year. He served the Reformed Church in Brielle,
NJ, until his retirement. During his ministry at Brielle, Mr. Welcker also served as chaplain
at the Jamesburg Training School in Jamesburg, NJ. Mr. Welcker was an active member
of the Black Council.
Mr. Welcker died on November 3, 1985. He is survived by his wife, Alzenia.

JOHN W. CARTER
John Carter was born on January 16, 1911, at Cleveland, OH. He attended Ohio State
University and then received his BA from Ohio Wesleyan in 1936. His theological education
was completed at the Biblical Seminary in New York City, where he received his BST in
1942.
Mr. Carter was licensed by the Ohio Conference of the Methodist Church in 1934 and
was ordained by the Class is of Westchester in 1942. He served the following congregations:
Hyatts (Methodist), OH, from 1934 to 1935; Elmsford, NY, from 1936 to 1946; Pastor.
Elmsford , NY, 1942 to 1946; Woodbourne, Grahamsville and Caryville, NY, from 1946
to 1975.
Mr. Carter resided at Napanoch, NY, when he died on November 14, 1985. He is survived
by his wife, Ruth; a daughter, Evelyn; a son, Philip; and two grandchildren.
JACOB JOHN SESSLER
Jacob Sessler was born on June 30, 1899, at Aplington, lA. He studied at Central College
and received his AB in 1925. His theological education was completed at New Brunswick
Theological Seminary, where he received his BD in 1928. He completed a PhD at Columbia
University in 1938 and was awarded an LLD from Central College in 1942.
Mr. Sessler was licensed and ordained by the Classis of New Brunswick in 1928. He served
the following congregations: student pastor, East Millstone, NJ, from 1926 to 1930; First,
College Point, Queens, NY, from 1934 to 1946; Third, Holland, Ml , from 1946 to 1949;
Community, Jamaica, VT, from 1950 to 1968. Mr. Sessler published many books including
several volumes of junior sermons. He and his wife established the Dr. Jacob and Ge1a
Schnucker Sessler Chair in Philosophy and Religion at Central College.
Mr. Sessler resided in Homosassa, FL, when he died on November 23, 1985. He is survived
by his wife, Gela.
EDWARD E. FIKSE
Edward Fikse was born on March Zl, 1897, at Kamperveen, the Netherlands. He completed
his undergraduate studies at Grundy College in 1930 and his theological education at the
Presbyterian Theological Seminary in Dubuque, lA, in 1933.
Mr. Fikse was licensed by the Presbytery of Dubuque in 1931 aild ordained by the same
in 1933. He served the following congregations: student pastor, Presbyterian, Volga, lA,
from 1931 to 1933; pastor, Volga, lA, from 1933 to 1935; Wadena Presbyterian, from 1933
to 1935; Ripon, CA, from 1935 to 1943; Oak Harbor, WA, from 1946 to 1949; Oakland,
CA, from 1949 to 1953; Castro Valley, CA, from 1954 to 1958; Grace, Sonoma, CA, 1958
to 1962. He also served as chaplain in the Royal Netherlands Navy from 1943 to 1946.
Mr. Fikse resided in Ripon, CA, when he died on December 19, 1985.
WILLIAM FREDERICK THOMPSON
William Thompson was born on October 21, 1941 , at Albany, NY. He received his BA
from Central College in 1963 and completed his theological education at New Brunswick
Theological Seminary in 1966.
Mr. Thompson was licensed by the Classis of Saratoga in 1966 and was ordained by the
Classis of Schoharie that same year. He served the following congregations: Middleburgh,
NY, from 1966 to 1969; Huron Valley, Rockwood, MI, from 1969 to 1973. He served the
Garden Home Community Church in Denver, CO, from 1974 until 1984.
Mr. Thompson resided in Denver. when he died on December 20. 1985.
GARREIT EDWARD DE JONG

Garrett DeJong was born on May 6, 1900, at Orange City, lA. He graduated from Hope
College in 1922. He received his theological education at Western Theological Seminary,
graduating in 1925. He then received the ThM from Princeton Theological Seminary in
1933 .
Mr. DeJong was licensed by the Classis of West Sioux in 1925 and was ordained by
the Classis of Kalamazoo the same year. He served the congregation at Martin, MI, from
1925 to 1926 and the congregation at Cedar Grove, WI, from 1933 to 1938. He served
as a missionary in Arabia from 1926 to 1933 and from 1938 to 1964.
He resided at Tucson, AZ, when he died on January 31, 1986. He is survived by three
sons, Keith, David, and Edward; a sister, Anna Muilenberg; ten grandchildren; and three
great-grandchildren.
LESTER J. KUYPER
Lester Kuyper was born on February 25, 1904, at Rock Valley, lA. He graduated from
Hope College in 1928 and completed his theological education at Western Theological
Seminary in 1932. He undertook additional graduate study and received the ThM from
Princeton Theological Seminary in 1937 and the ThD from Union Seminary in New York
City in 1939. He was awarded a DD by Hope College in 1944.
Mr. Kuyper was licensed by the Classis of West Sioux in 1932 and ordained by the Classis
of South Grand Rapids the same year. He served Ninth Reformed Church in Grand Rapids,
Ml, from 1932 to 1936 and the Clover Hill Reformed Church in Clover Hill, NJ, from
1936 to 1939. He taught at Western Theological Seminary from 1939 to 1974 and was
declared Professor Emeritus of Old Testament in 1974. He served as president of General
Synod in 1970. He served as the interim president of New Brunswick Theological Seminary
and Western Theological Seminary from 1971 to 1973.
Mr. Kuyper resided at Holland, MI, when he died on February 11, 1986. He is survived
by a daughter, Carol; and two sons, James and William.
ELIE DE LAITRE
Elie de Lattre was born on September 13, 1909, in Switzerland. He received a ThB from
Eastern Baptist Theological Seminary in 1933. He then studied at New York University
and received his BS in 1939. He completed his theological education at New Brunswick
Theological Seminary and received in BD in 1940. He received a ThM from Princeton
Theological Seminary in 1942 and an AM from New York University in 1957. He was
awarded aDD from Clarksville School of Theology in 1974, and received his DMin from
Fuller Theological Seminary in 1980.
Mr. de Lanre was licensed by the Classis of New York in 1940 and ordained by the Classis
of Orange the same year. He served the following congregations: Associate Pastor, Bethany
Memorial, New York City, NY, from 1936 to 1939; Bloomingburg and Mamakating,
Wurtsboro, NY, from 1939 to 1942; Colts Neck, NJ, from 1954 to 1958; Union of High
Bridge, New York City, NY, from 1958 to 1966; Church of the Master, Bronx, NY,
from 1966 to 1974, continuing as stated supply from 1974 to 1975. He served as a chaplain
in the US Army from 1942 to 1954.
Mr. de Lattre resided at Satelite Beach, Florida, where he served as pastor of visitation
at Trinity Presbyterian Church, when he died on March 9, 1986. He is survived by his
wife, Marian; a daughter, Nancy; and a son, David.
CORNELIUS W. MUYSKENS
Cornelius Muyskens was born on August 31, 1915, at Alton, IA. He attended Central
College and graduated in 1942. He completed his theological education at Western
Theological Seminary in 1949.
Mr. Muyskens was licensed and ordained by the Class is of East Sioux in 1949. He served
the following congregations: Gray Hawk, KY, from 1949 to 1953; Annville, Kentucky,
from 1953 to 1957; Forreston, IL, from 1957 to 1964; Ross, Gary, IN, from 1964 to
1972; Desert Haven Community, Tempe, AZ, from 1972 to 1977; Forreston, IL, from
1977 to 1981.
He resided in Grand Rapids, MI , when he died on March 13, 1986.
EVERETT DE WITT
Everett De Witt was born on October 7, 1898, at Prairie View, Kansas. He attended Grundy
College from 1924 to 1925 and received his AB from Hope College in 1926. He received
his theological education at Western Theological Seminary and graduated in 1930.
Mr. De Witt was licensed and ordained by the Classis of Holland in 1930. He pastored
the following congregations: First, Jamestown, MI, 1930-1935; Mt. Greenwood , Chicago,
IL, 1935-1947; First, Detroit, Ml, 1947-1954; Twin Lakes, Kalamazoo, MI, 1954-1963. Mr.
De Witt retired in 1964. Mr. De Witt died in Grand Rapids, Michigan, on April 21, 1986.
HENRY JAGER
Henry Jager was born on March 8, 1926, at Kalamazoo, Michigan. He studied at Western
Michigan College of Education and received his BS in 1951. He then studied at Western
Theological Seminary and received his BD in 1954.
Mr. Jager was licensed by the Classis of Kalamazoo in 1954 and ordained by the Classis
of llliana the same year. He pastored the following congregations: Gray Hawk, KY,
1954-1959; Ebenezer, Holland, MI, 1959-1964; Mott Haven, New York, NY, 1964-1967;
Grandview, Armour, SD, 1969-1978; Prairie View, KS, 1978-1985. In January, 1986, he began
to serve as chaplain and instructor in Bible at Southern Normal School in Brewton, Alabama.
Mr. Jager died in Kalamazoo, Michigan, on May 30, 1986.

Report of the Church Herald
The Church Herald is ''the magazine that belongs" in the Reformed Church in America.
Not only does it belong in the sense of accountability within the RCA. it belongs in the
sense of attempting to serve throughout the church. It belongs in every congregation. every
household.
WHAT WE SAY AND HOW WE LOOK
The Church Herald has continued to employ "theme issues" for the treatment of key sub-
jects. These have recently included: children and the church. missions today. death and
dying. the Christian pursuit of health, farm crisis. and substance abuse.
The church's response to the June 7, 1985. issue. "Profile of the RCA." was overwhelming.
A surplus of 3,000 originally-printed copies was quickly exhausted, and the issue was
reprinted in September in order to meet the demand for additional copies. These were widely
used in pastors' classes and calling programs by local churches.
A new standing feature, "Parish Portrait." was inaugurated with the June 7. 1985. issue.
This page spotlights one local congregation each month, summarizing its history and describ-
ing the church's current membership and program. This feature offers our readers the op-
portunity of "visiting" many local congregations through the pages of the Church Herald.
Eleven full-color issues were published in 1985, an increase of one over the previous year.
The Church Herald aspires to increase this number because color significantly enhances
the magazine's appearance. In some cases. the use of two-color process. panicularly on
the death and dying theme issue in November, was dramatically effective.
A fresh design for the front cover was implemented at the beginning of 1986. This includes
a larger presentation of the magazine's logo and the regular front-cover presentation of the
line, "A Publication of the Reformed Church in America."
CIRCULATION
The major problem area of the Church Herald today is the continuing erosion of its cir-
culation base. Since 1975, circulation has declined from 75,000 to 55,000. Seventy-four percent
of the subscribers are currently obtained through Every Family Plan subscriptions. This
figure was 88 percent a decade ago. This decline has been a steady annual experience of
2.5 to 6 percent a year, not a single sharp drop. Cancellations rarely mention unhappiness
with the magazine itself, and an inquiry last year into the reasons for subscription cancella-
tions showed that the magazine itself was regarded positively. Economic hardship in local
churches is frequently cited.
The "church growth" regions of the RCA are gene rally not subscribers to the magazine.
The Editorial Council and staff are constantly seeking ways, through the Church Herald,
to connect these new congregations more closely to the life of the denomination.
PROMOfiON
During the summer of 1985 a major promotional program was devised, and it was launch-
ed during the fall. This involved posters-!'A Magazine That Belongs," colorful bulletin
insens, an offer of free trial subscriptions, and a program for introducing consistories to
the magazine. The success of these efforts is currently being evaluated, a process that will
continue throughout 1986.
A POSTAGE CRISIS
The shoe that has been held over non-profit mailers by the United States Postal Service
has now been dropped. The Church Herald has felt its full impact. Whereas it cost about
S2.900 per issue to mail the magazine in 1985. the cost rose to $3.800 per issue on January
I. 1986. Further increases were implemented early in 1986. with the result that $97.000
will be required to mail the magazine this year (against $67.000 in 1985).
This obviously has a dramatic effect on the cost of doing business. and it was not possible
to anticipate so large and sudden an increase. Subscriptions for the coming year had been
sold. and advertising contracts had been signed. As a consequence. the Church Herald
laces a s ignificant shortfall in 1986.
FI~ANCES
A modest operating surplus from 1985 will help to see the Church Herald through the
current year. but this yeafs operating deficit will be significant. This is caused almost
e11tirely by the postal rate ~ncrease. Some other costs are rising moderately. but they are
largely offset by savings in other areas and increased efficiencies by the staff. Except for
the increased postal costs. the Church Herald will live within its budget.
Out of se nsitivity to the financial pressures on local congregations. and specifically out
of concern for farm crisis pressures in 1985-86. the Church Herald has maintained constant
subscription prices for the past three years. Nearly two-thirds of its income is from sub-
scriptions. and it will obviously be necessary to go to this source for increased revenue
in the future.
REFERRALS
The General Synod of 1985 referred to the Church Hc•mld and to other agencies of the
RCA the document ...The Church's Peace Witness in US Corporate Economy .. (MGS 1985.
p. 64). The Editorial Council received this document for information. and the staff has
been monitoring lhe discussion process that is taking place in the church. As this discus-
sion proceeds. appropriate articles will be commissioned.
In a letter. last year's General Synod Advisory Committee on Christian Heritage and Com-
munications requested that the Church Herald initiate conversations with the Pione,er. seeking
avenues of cooperation. The two editors met in October. reaffirmed their mutual support
for each other's work, and discussed a variety of ways to cooperate. The Pioneer has sought
to encourage Church Herald subscriptions in Canada and has welcomed editorial contribu-
tions to its pages from the Church Herald editor.
PERSPECTIVES
The Church Herald participated in launching the RCA's new theological journal at the
beginning of 1986. The Church Herald's participation is largely in the form of editorial
and production services and business management. valued at $6,000 per year. John Stapert.
editor and publisher of the Church Herald, serves as managing editor of Perspectil·es. T his
periodical complements the ministry of the Church Herald and enhances the total com-
munication program of the RCA.
DATABASE
The Church Herald has been energetically involved in the initial discussions and designing
of plans for an RCA name-and-address database. The Editorial Council recognizes a number
of potential benefits from creating such a database, but believes that some church polity
and personal privacy issues need further discussion before it can participate in the system.
PROFESSIONAL RECOGNITIO]'I;
John Stapert, editor of the Church Herald, has recently completed a two-year term as presi-
dent of the Associated Church Press. He has also been elected to the office of president-
elect of the Evangelical Press Association. This is the first time that an individual has been
elected to the executive committees of both major protestant press assoc iations in North
Ame rica, a distinction for the denomination and the Church Herald.
STAFF
The Church Herald employs five full-time and four part-time staff. Three of the full -time
members perform editorial work, one sells advertising. and one serves as secretary. The
typesetting, bookkeeping, subscription mai ntenance. and proofreading responsibilities are
handled by part-time employees. The entire staff is dedicated to providing a quality pro-
duct for the Reformed Church in Ame rica.
REPORT O F THE OFFICE OF PROMOTIO]'I;, COMM UNICATION, AND

DEVELOPMENT
The Office of Promotion, Communication, and Development (PCAD) is a service office

which is responsible for the development and production of resources and the securing
of funds for the operation of the General Program Council (GPC). PCAD assists the
Reformed Church in America (RCA) in the interpretation and promotion of its programs,
working with the GPC and the General Synod staff. PCAD also works with other agencies
and institutions of the RCA. including the particular synods and Reformed Church Women.
(See also Financial Support.)
REVIEW OF RESOURCES
T he development and production of resources is a primary responsibility of PCAD. These

resources give the RCA constituency an opportunity to understand and uti lize the many
and varied programs of the RCA.
Mission of the Month
The Mission of the Month (MOTM) materials are used by 750 congregations. T hese materials
include a poster, prayer calenda r, offering envelopes, cassettes, and additional resources
for promoting specific GPC mission programs. The MOTM material this year was
redesigned. adding an extra information section to the prayer calendar. A total of $236,099
was raised for mission support through this program in !985. The MOTM materials are
distributed quarterly to all participating congregations.
Link of Love
Link of Love is a special campaign which raises income to support GPC programs needing
funding. Link of Love materials for 1985 were prepared for use either as a special spring
Lenten emphasis or in the fall. In 1985, 141 churches ordered Link of Love materials. Income
for 1985 totalled $90,612. The 1985 Link of Love materials emphasized Bible translation
and leadership development programs. The 1986 material wiU emphasize youth work.
Profiles
Proftle sheets have been prepared for all RCA missionaries and staff. This 4 ~ x 8 ~ sheer
is used primarily as a bulletin insert. Congregations are encouraged to use these proftles
in raising new mission support and in the sharing of general information about RCA
missionaries and staff. The profiles are continually being updated as personnel and program
changes occur. Twenty-seven new or updated profiles were produced in 1985.
Church School Material
A mission unit is prepared each year for use as a supplement for vacation church school,
Sunday church school, or children's church curricula. Each mission unit contains suggested
activities, stories, photos, and a filmstrip which can be used for mission education. There
are four mission units now available: Middle East, Ministering in the City, Africa, and
Southern Normal School.
Dear Friends Letters
GPC missionaries and staff are asked to correspond with their supporting churches a
minimum of twice a year. To facilitate the distribution of the Dear Friends letters, PCAD
edits, types, and distributes the letters to supporting churches and individuals. Last year,
80 letters totalling 57,325 copies were distributed. These letters give insight into the work
and ministry ofGPC missionaries and provide an opportunity to pray specifically for their
concerns and needs.
GPC Packets
A general promotion packet has been prepared for each area of GPC mission work: Africa;
Chiapas, Mexico; India; Japan; Middle East; Taiwan, Papua New Guinea and the Phiiippines;
American Indian ministries, urban ministries, Jackson County ministries; Brewton; and
church development. These packets contain maps, photos, missionary profiles, progress
reports, and other resource material to assist in the interpretation of RCA mission work
in that area. These packets are especially useful for making mission displays and promoting
the specific work in a geographical area.
Hotline
Hotline distribution in 1985 totalled 6,550 copies, including both subscription copies and
leadership copies. Hotline is distributed to the RCA's leadership list, which includes all
congregations, pastors (active and inactive), missionaries, staff, and members of committees
and commissions. A total of 531 individual subscriptions and 79 bulk subscriptions were
received in 1985.
Ads
The Church Herald and the Pioneer are the primary advertising accounts for the GPC.
In 1985, 12 full -page ads were placed in the Church Herald and eight full -page ads were
in the Pioneer. Ads are used to promote the programs of the GPC and to communicate
with congregations and individuals about opportunities for GPC support. Mission of the
Month, missionary corner, and mission-related articles are also submitted to the Church
Herald for publication. PCAD assists other RCA organizations in the placement of ads.
GPC Report to Classis
The "GPC Report to Classis" is published in the spring and fall of each year. This publication
is designed to assist GPC classis representati ves in making their reports to their classes.
The " GPC Report to Classis" is an update giving information on what has occurred since
the previous GPC meeting.
Plan Calendar
The Plan Calendar is distributed widely throughout the RCA . It provides information about
RCA programs and staff and is used as a monthly information planning calendar.
re:SO URCES
re:SOURCES is used to distribute material to RCA congregations. re:SOURCES is mailed

eight times per year using bulk postage rates. This provides an inexpensive way to distribute
the many resources that are available to RCA congregations.
News Ser vice
The annual meeting of the General Synod is the biggest news event in the life of the RCA .
PCAD provides both print and broadcast news coverage during the General Synod meetings.
Throughout the year, 28 news items were sent to the Church Herald and the Pionee1: Hotline
also covered a great deal of RCA news. When there is an event that needs immediate coverage,
a special news alert is distributed. During this past year two such news alerts were distributed:
Reformed Church World Service Response to the Mexican Earthquake Disaster and the
Bangladesh Cyclone Disaster.
Displays
The displays at the General Synod meeting each year provide an opportunity for the GPC
and other agencies of the RCA to distribute materials and give an overview of their work.
Display materials are also available to be used at other RCA events. Upon request, materials
are ~ent to congregations for special program displays.
Mission Handbook
The Mission Handbook has been designed to help a congregation/mission committee develop
a program to interpret the mission program of the RCA. The material in the handbook
has been organized and written specifically for RCA congregations. The Mission Handbook
was introduced at the Mission Committee Conference held July 25-28, 1985, in Madison,
Wisconsin. Twenty-five congregations were represented at this conference.
Brochures
A number of brochures are produced each year to meet specific program needs of the GPC
and other related organizations. Charm and Challenge of Chiapas is a small booklet of
articles and photos which is published annually. It is written by missionaries in the Chiapas
mission. In 1985 the "Chiapas Mission Messenger" and "Oasis" (Middle East Newsletter)
were produced.
Close Up and Personal
"Close Up and Personal" began in 1984 and is included in the quarterly report from each
development office. "Close Up and Personal" is intended to report on the more persona]
side of RCA mission programs. Bulk copies are available through PCAD. 32,500 copies
are now being distributed quarterly.
Stewardship Resources
The Steward's Life
A study guide, the stewardship statement, and bulletins have been prepared to assist
congregations in the study of Christian stewardship. 2,337 copies of the study guide, 5,218
copies of the statement, and 90,500 copies of the bulletins have been distributed.
COMM PAC
COMM PAC is a comprehensive contemporary commitment plan for Christian stewardship.

This program includes goal setting, estimating financial potential, and an every member
visitation plan. The COMM PAC kit is available through each development office for $34.00.
Christians Doing Financial Planning ll
Christians Doing Financial Planning II is a production of the Commission on Stewardship

in consultation with 13 denominations, including the RCA. This study book is designed
to help Christians purposefully manage their money and increase their financial support
of the mission and ministry of Christ's Church.
Planned Giving
The Planned Giving Program's purpose is to help RCA people become better stewards of
their accumulated possessions. In the third year of this program, the development of wills
programs in local congregations has continued. A brochure "A Handbook for a
Congregational Wills Emphasis Program" is available for use by congregations to assist
them in the implementation of a wills program.
The distribution of other planned giving materials continues to be an important service

of the Planned Giving Office. Approximately 1,700 copies of the ten planned giving resources
have been distributed. "Options and Futures" was also published in 1985. The purpose
of this publication is to assist individuals in estate planning.
NEW RESOURCES
During 1985 PCAD developed and produced a number of new resources.
Your GPC in Mission
This 5 x 8 looseleaf notebook is a long needed resource. The GPC has never had in one
publication a summary of the entire GPC mission program. This notebook is divided into
three sections. The first section, "General Program Council Programs and Personnel,"
contains the twelve program areas of the GPC:
Your GPC In Mission-Through Evangelism

Your GPC In Mission-Support a Church in Its Outreach
Your GPC In Mission- Ministry With Youth, Students, and Volunteers
Your GPC In Mission-Through Education and Scholarships
Your GPC In Mission-Through Bible Translation, Theological Education, and Lead-
ership Development
Your GPC In Mission-Through Medical and Family Support Ministries
Your GPC In Mission- Agricultural, Food, and Self-Help Programs
Your GPC In Mission-Through Pastors and Chaplains
Your GPC I.n Mission-Supporting Human Rights and Seeking Peace With Justice
Your GPC I.n Mission-Through Consultative Relationships
Your GPC In Mission-Through Services to Missionaries
Your GPC In Mission- Through Reformed Church World Service
The second section contains all of the GPC missionary and staff proftles. The third section
contains financial information about the GPC budget.
lbur GPC in Mission is a valuable educational and promotional resource for pastors, mission
committees, consistories, and members of the RCA who are interested in supporting the
denomination's worldwide mission program. This notebook will be updated annually.
Resource CatBlog
This catalog of print and audiovisual resources includes materials congregations can use
for a variety of programs. The first section contains resources related to Christian education,
youth ministries, evangelism, church life, family life, hunger and peacemaking, mission,
Reformed Church Women, stewardship, planned giving, worship, history, government, and
general supplies.
The second section is the TRAVARCA catalog. TRAVARCA distributes audiovisual resources
including ftlms, filmstrips, slide/tape programs, and one-half-inch VCR videotapes.
Revisions and additions to this resource notebook will be sent annually.
Audiovisuals
"Our Co-Workers in Chiapas," a 17-minute 1/2" videotape, looks at the ministry

of the Chiapas Presbytery. Vern and Carla Sterk, RCA missionaries, tell the
moving story of the incredible growth of the church there.
"Water in the Well, Water in the Heart," a 12-minute single carousel slide
program, was produced for Reformed Church Women. It looks at the results
of the 1983 triennial monies which were used to dig new wells and presents
projects which the 1986 triennial monies will support.
"Fences or Friends:· a filmstrip designed for use in Sunday school classes,

focuses on Christianity and the Church behind the Iron Curtain .
" Ministry in Bahrain with Nancy and Lew Scudder" is a slideshow in which
the Scudders tell their own story of the witness of Christ in an Islamic culture.
" To Be A Missionary in Africa" is a five-part filmstrip for use in children's

Sunday school classes. This filmstrip looks at the many aspects of a
missionary's work in the most primitive of cultures. This resource is also
available in slides.
" Honduras-Our First Mission in Central America" is a slideshow on the

medical and evangelical work of Ed and Gillian Caparelli in Honduras.
" Reaching and Receiving in Christ: RCA World Mission Overview," is a

slideshow which scans the globe, touching down briefly on each of the areas
where the RCA supports mission efforts.
From the Report of the General Synod Executive Committee
DENOMINATIONAL IDENTITY
The Identity Task Force, with the encouragement of the GSEC, continues planning and
implementing a three-year focus on denominational identity which will encourage and engage
all members of the RCA in celebration, witness, and ministry.
The highpoint of Year I is the Denominational Media Event on Saturday, June 14, 1986-a
live satellite broadcast from Garden Grove, California; Chicago; and New York which will
illustrate the diversity and unity of the RCA through video segments from each particular
synod, agency, and mission. The broadcast will be interspersed with music, vignettes, and
interviews from across the continent. Regional sites and individual churches using portable
dish systems will view the celebration in groups with dinners, potlucks, and picnics. Banner
squares have been requested from each congregation to be tied together as a "family quilt"
and used as the General Synod backdrop, symbolizing the textu.r e, wannth, and diversity
of the RCA. A caravan will travel from the east coast to the west coast, stopping at many
classis and church locations to share greetings and pick up banner squares. In addition,
study materials have been designed for congregational use.
Preliminary plans for Year ll include exchange programs for pasto~. laity, choirs, drama
groups, teams, youth groups, etc.• on denominational and local levels, as well as international
mission and work exchanges. A research project will provide insight to the task force as
a consultation of RCA people from all areas of the continent share and dream for the future
and enable theological reflection on RCA identity. Also being considered is a road show
format with a traveling troupe, with possible staff involvement, to present a drama and/or
music to several areas of the denomination, illustrating the historical, sociological, and
spiritual aspects of the RCA.
Year m will be highlighted by a pre-synod Rainbow Festival featuring the wide span of
cultural influences the RCA has enjoyed. Also planned is the production of a media
presentation exploring, discussing, and challenging the RCA in its past, present, and future.
The task force continues to work in cooperation with the GPC in its implementation of
the denominational priority for the 80s: " Crossing Cultural Barriers: Reaching and Receiving
in Christ."
As we vision and venture forward, we are made aware of the many ways we have experienced
the belonging...to Jesus Christ, to the RCA, and to each other. We are also aware of our
opportunity to make a difference in the world as we share the love of Christ in celebration,
witness, and ministry.
The task force bas developed the following budget for Year II, 1987. $10,000 has been
requested of the GPC. A request for $40,000 from the General Synod Operational Budget
has been forwarded to the GSEC for recommendation to the General Synod.
Exchange Program for 1987 $10,000

Consultation 10,000
($2,000 designated for research project)
RCA Travelling Troupe 6,000
Task Force Meetings 8,000
Staff
contract 11,000
travel 5,000
Exchange Program. A call for clergy and laity to participate in an exchange program designed
to foster a greater understanding among RCA congregations. Volunteers and initiated
exchanges would be approved by consistories.
Consultation. A bringing together of people of the RCA from all areas of the continent to
•
reflect, discuss, share, and dream for the future of the church as it celebrates, ministers,
and witnesses.
This group would reflect on the report of the research project that Don Luidens of Hope
College will be doing. Of this budget line, $2,000 will finance a part of the research project.
Travelling Troupe. A traveling troupe, with possibile staff involvement, to present a form
of drama and/or music to several areas of the denomination, illustrating the historical,
sociological, and spiritual aspects of the RCA.
Task Force Meetings. The Identity Thsk would meet approximately three times in 1987.
Staff. The task force bas requested that the one-year contract (1986) with Beverly Vander
Molen be renewed for the year 1987.
FUNDING THE ARCIDVAL PROGRAM
Upon recommendation of its Advisory Committee on Christian Heritage and

Communications, the 1985 General Synod took the following action:
To reaffirm the current agreement among GSEC, GPC, and New Brunswick
Theological Seminary to provide funding through 1988 for the archival program which
includes the full-time service of an archivist and the necessary supplies and equipment
for adequate records management and archival preservation, and
to continue thereafter funding that program permanently from operational

budgets of the General Synod and its agencies. (MGS 1985, pp. 105-6)
In 1985 the GSEC relieved New Brunswick Theological Seminary (NBI'S) of the cash portion
of its commitment to the funding of the archival program through 1986 in light of its financial
difficulties. Since it is now apparent that the seminary will be unable to resume its full
share of archival support before 1988, the GSEC deemed it appropriate to consider a funding
arrangement for the archives at this time.
The GSEC, realizing that the archival program is now assured permanent funding through
the 1985 action of the General Synod, also recognizes that the specific arrangement for
such funding may from time to time require adjustment.
In discussing which General Synod agencies might be involved in the support of the archives,
it was agreed that the GPC, the two theological seminaries, and the Reformed Church
Heritage Fund should be involved in addition to the General Synod. Although the prime
responsibility rests with the General Synod, the GPC both produces volumes of material
of archival interest and uses the services of the archivist. Likewise, both seminaries, by
the fact of their educating professional leadership for the RCA, are contributors to the need
for the archives. The Reformed Church Heritage Fund has archival support as its mandate.
Taking these factors into account, the GSEC, in consultation with the GPC, the RCA
seminaries, and the Commission on History, approved the following funding arrangement
for the five-year period, 1987 through 1992:
1. The budget for the archival program will be approved by GSEC.

2. Space and utilities, excluding telephone, for the archives will be provided by NBTS.
3. A cash payment of $1,500 will be provided by WTS.
4. Interest from the Reformed Church Heritage Fund will be applied to the expenses
of the Office of Historical Services.
5 . The remaining cash needs will be provided in equal shares by the General Synod
and the GPC.
PERSPECTIVES
Following the actions of the GSEC, the GPC, WTS, and the Church Herald in the spring
of 1985, and in fulfillment of those actions, James Van Hoeven and John Stapert formed
a Board of Editors for Perspectives, the RCA's new theological journal. The board met
in May and November, 1985, each time in a "think tank" style for three days and two nights.
The results were a design for the publication and editorial plans to cover the first year's issues.
An extensive journal has been kept of each meeting, and copies of that journal have been
provided to the senior executives of the supporting agencies as well as to each member
of the Board of Editors. Financial reports and budgets have also been presented at each
meeting and have been forwarded to the executives of the supporting agencies.
The first issue of Perspectives (January, 1986) came off the press in December, 1985, and
went into the ~ in January. Four issues have now been produced, each of them with
strong feature articles, a lectionary page, book reviews, and an editorial. Responses to the
journal have been very favorable, and the beginnings of dialogue with the reading audience
have emerged. The 450th anniversary of the publication of John Calvin's Institutes of the
Christian Religion was celebrated in the April, 1986, issue.
The board awaits confirmation that Reformed Church Press has been incorporated so that
it may obtain its own non-profit postal permit ..In the interim, Perspectives is being mailed
under the auspices of the Church Herald.
The board is thanlcful for the three-year commitment of support from each of the four
agencies. Questions about funding beyond the first three years are premature at this time
because much will depend on the success of the journal in fulfilling its mission and on
its reception by readers, but the board has already begun to discuss the possibility of a
subscription fee.
DENOMINATIONAL NAME AND ADDRESS DATABASE SYSTEM
The RCA is an organization which claims some 214,000 active members, who live in 139,000
different households. The offices of the General Synod and the GPC seek to serve these
members and their local churches to extend their witness through a variety of ministries--
evangelistic, educational, medical, and social-both at home and abroad. The regional synods
serve these same members and their churches, especially with urban and church growth
programs and youth ministries. The RCA's colleges and seminaries seek also to serve the
whole denomination with their degree programs. The Church Herald serves nearly half
of these RCA households through the pages of its magazine.
The communication processes of this denomination are seriously hampered by the lack
of name and address records for RCA members. Each local congregation presumably
maintains a complete and current record of its members, but no wider list currently exists
except those which have been created for special purposes (i.e. , for mailing the Church
Herald, HOfLINE, for contacting alumni, for sending materials to installed pastors, or
to participants in the insurance or pension plans).
This means that news about RCA mission programs cannot be conveyed generally to the
RCA constituents. It means that the availability of subscriptions to the denomination's
publications or free copies of those materials cannot be distributed except to those who
already subscribe. It means that educational institutes and conferences, RCW triennial
conventions, and other special events cannot be effectively announced to a large portion
of the RCA's members.
The creation of a denominational name and address database would greatly enhance the
communication capability of the RCA. News of newly appointed missionaries could be
disseminated to the whole church. RCW could advise every household of the attractions
of an upcoming triennial. The Church Herald could offer trial subscriptions to those who
are currently unfamiliar with the magazine. Comparable opportunities would be available
for the regional synods, classes, and educational institutions.
The RCA has the necessary computer hardware and software to manage such a database.
It also employs people with relevant skills for creating and managing such a system, although
additional labor would be required as the number of names and addresses increased.
The GSEC and the GPC Coordinating Committee (GPCCC) have considered establishing
a denominational name and address database system. GSEC, at its November meeting,
requested that guidelines and an operating budget be presented at its January meeting.
Guidelines:
1 . The General Synod and its institutions and agencies shall have exclusive use of the
denominational name and address database. The name and address database will
not, under any circumstances, be sold, rented, loaned, or made available in any way
outside the RCA.
2 . Congregations will be asked to provide current name and address lists and agree
to keep the list current on a regular basis.
3 . Any individual can ask for their name to be excluded from the denominational name
and address data list.
4 . Outside printing houses or agencies under contract to do a mailing must agree in

writing that the use of the RCA name and address database is for the exclusive use
of the mailing only as ordered, and are not to be reproduced, the same being exclusive
property under the copyright of the General Synod.
5. The name and address database will not be used for direct solicitation of funds.
6. The name and address database system can be used to support propriatry subsidiary
lists.
7. The name and address database guidelines will be reviewed annually by the GSEC
in consultation with the users of the system.
8. The master list or any portion thereof shall not be used to advance the cause of a
person, a political group, or a business.
9 . Responsibility for cooperative mailings will be coordinated by the Office of Promotion,

Communication, and Development.
The GSEC at its January meeting approved the above guidelines and also took the following
action:
To establish an RCA name and address database in consultation with potential users,
with the understanding that the following agencies and institutions will be invited
to participate:
• The General Synod
• The General Program Council
• The Church Herald
• The Particular Synod of Albany
• The Particular Synod of Mid-America
• The Particular Synod of Michigan
• The Particular Synod of Mid-Atlantics
• The Particular Synod of the West
• Reformed Church Women
• New Brunswick Theological Seminary
• Western Theological Seminary
• Central College
• Hope College
• Northwestern College
The GPCCC also approved the recommendation and agreed to participate in the program
as one of the sponsoring agencies. This approval also indicated fmancial support for the
name and address database system: $5,000 from the GSEC and $5,000 from the GPC. This
money would be available to begin the program in 1986.
The Staff Consulting Group at its March 26 meeting discussed the GSEC/GPCCC proposal
and recommended that further discussion occur before the name and address database system
is implemented. Potential users have been asked to present the guidelines to their respective
agencies and communicate their concerns to the GSEC through the General Synod Office
as soon as possible. The Staff Consulting Group also asked that the name and address
database system be discussed at this year's General Synod.
After these discussions occur, an initial implementation meeting will be called. Each
participating agency will be asked to send one representative to this meeting so that specific
plans including funding and budget can be formulated for the program. There will need
to be changes made as this program is developed. Congregations will be asked to participate
in the name and address database system on a voluntary basis. Participating congregations
will be asked to supply a current membership name and address list which will be used
to enter data into the computer. This information will be updated semi-annually. It is
anticipated that the name and address database will develop slowly as congregations realize
the benefits of the program.
The name and address database system will offer a number of benefits to a congregation
and the denomination. It will provide an up-to-date membership Jist which can be used
to produce an annual printed directory and labels for mailing newsletters, etc. It will also
assist in the retention and transfer of members, new church development, as well as the
sharing of information regarding regional and denominational programs.
R-2.
To endorse the establishment of an RCA name and address database
system. (ADOPTED)
151
REPORTS ON CHRISTIAN UNITY
Report of the Commission on Christian Unity
The Commission on Christian Unity (CCU) has met twice since the last session of General
Synod: October 29-30, 1985, and March 19-20, 1986, in New York City.
WORLD ALLIANCE OF REFORMED CHURCHES
The World Alliance of Reformed Churches (WARC) is a world organization of reformed

churches. This includes some 150 different reformed communions which seek to discuss
and act under the claim that "Jesus is Lord." The reformed world view is made known
in the theological arena through the publication of the WARC's Reformed World, which
contains many outstanding articles on a variety of subjects, including social justice. The
WARC has been very concerned with the witness of the gospel in South Africa. The Rev.
Allan Boesak is the current WARC president.
At a more regional level, the RCA is also involved in the WARC through its Caribbean
and North American Area Council (CANAAC). The RCA sends delegates to CANAAC's
commission on theology and to the area council. CANAAC is of great help to North
American reformed churches as they think about evangelism and human rights. While this
group has had some difficulty in expressing the intentionality of its goals, the CCU feels
that this area of the world is important, the issues vital, the need great, and sees a role
the RCA can play in providing leadership.
CONSULTATION ON CHURCH UNION
In 1985 the General Synod directed the CCU "to study the implications of the RCA becoming
a full participating member in the Consultation on Church Union, and report its study and
recommendations to the 1986 meeting of the General Synod" (MGS 1985, p. 134) .
The decision regarding full membership in the Consultation on Church Union (COCU)
bas been delayed for several years so that the commission might inform the church about
COCU and for the engagement of RCA and COCU congregations with one another. In
1984 the CCU distributed COCU'S theological statement "In Quest of A Church Uniting"
to all pastors. Since that time COCU has also published "Covenanting Toward Unity," which
explains the process in which members of participating churches can recognize each other
as Christians, share the Lord's Thble together, recognize one another's baptism, and more
fully participate together in mission and evangelism.
The General Synod of 1985 also directed its commissions on theology, worship, and church
order to review "In Quest of a Church Uniting." They have done this and in each case
noted no conflict with RCA theology, worship, or order. The Commission on Theology
"found many aspects of the document worthy of praise."
To help the church discuss the issue of full participation in COCU, the CCU sponsored
several regional discussions at Central College, Northwestern College, Hope College-Western
Seminary, and New Brunswick Seminary. Following these events, the CCU requested some
of those attending to put their thoughts in writing. From these events, the responses, and
the research of the CCU, several implications of full COCU membership have been identified.
I . By joining COCU, the RCA will be re-affirming its long-standing ecumenical stance.
The RCA will be declaring anew that it does not see itself in isolation, but as a part
of the larger church of Jesus the Christ.
!52 GENERAL SYNOD/JUNE 1986
2 . By joining COCU the RCA will become participants in one of the bold and note-worthy
church unity efforts of today. COCU member denominations have begun an
adventuresome ecumenical pilgrimage where only the vague general contours and not
the small specific details of the road ahead are marked. Instead of a minutely detailed
structural plan, COCU is deliberately following a process designed to help churches
move "one-step-together-at-a-time-in-faith ."
3 . By joining COCU the RCA will move from observer status to partnership with the other
nine denominations currently studying the covenanting document for revision in 1987
and for decisions on convenanting in 1988 and 1989.
4 . By joining COCU the RCA will be taking an initial step toward covenanting with a wide
variety of denominations whose histories, liturgical practices, and polity greatly differ
from those of the RCA. The wide variety of churches participating in COCU will provide
a different context from any the RCA has experienced through previous Reformed-
Presbyterian Church merger negotiations.
5. By joining COCU the RCA's denominational consensus is likely to be severely tested.

Sharp polarization is possible. Polarization accompanied earlier merger talks with the
Presbyterian Church, USA. If the RCA were polarized while courting a "sister-type"
church with whom it had much in common, such polarization is likely to be intensified
as the RCA approaches covenanting with churches from a much broader spectrum.
6. By joining COCU the RCA will need either to expand or to re-arrange its ecumenical
budget. Joining COCU as a member will cost about $30,000 annually if the RCA intends
to pay its fair share. The necessary funding will come from one of two sources. One
possibility is a greatly expanded ecumenical budget. The other·altemative is to decrease
ecumenical funding for such organizations as the National Council of Churches of Christ,
the World Council of Churches, or the World Alliance of Reformed Churches. Since
the RCA is paying its fair share in these organizations now, such a cut-back in contributions
might raise questions about the meaningfulness of RCA membership in these
organizations. It should be noted that this would happen at a time when both the NCCC
and the WARC have moved in new and interesting directions and are requesting additional
funding from their constituent denominations.
7. By joining COCU the RCA will be redirecting some of the denomination's human
resources and time commitments. Shortly after becoming a COCU member
denomination, the RCA will be moving into the covenanting process. Nothing less than
a well fmanced, sustained educational effort will have any chance of being persuasive
enough to capture the necessary reformed participation. As one individual has
commented: "We need a new lexicon to enter the COCU environment and no doubt
that will prove to be a stumbling block for some. The offices of bishop, presbyter, and
deacon initiate us into a more 'catholic' context than our presbyterian tradition. This
threefold order of ministry requires of us a new look at our traditional ecclesiology.. .The
new church order which will eventually be required in COCU does not contradict the
tenets of presbyterian order, but neither does it reproduce it."
8. By joining COCU the RCA will probably diminish the possibility of any near future
rapprochements with the Christian Reformed Church.
The conclusion of the CCU is that, on the road to Christian unity, COCU would be a major
step forward for the RCA. To take this step would move the RCA closer to the biblical
vision of Christian unity. However, the CCU also recognizes that the significant practical
and functional changes that would need to be made in the RCA to take this step are neither
CHRISTIAN UNITY !53
well known nor well understood as yet by the majority of the church. Therefore, the CCU
does not believe this is the proper time for full participation. It does, however, urge each
RCA congregation to become more informed about the Consultation on Church Union.
R-1.
To reaff'"ITDl the RCA's observer status in the Consultation on Church
Union. (ADOPI'ED)
R-2.
To request the Commission on Christian Unity to explore the
possibility of congregations, classes, and synods being involved in
the convenanting process of COCU for report to the General Synod
in 1987. (ADOPTED) ...,.
NATIONAL ASSOCIATION OF EVANGELICALS
While the National Association of Evangelicals (NAE) policy forbids membership to any
communion that holds membership in the World and/or National Councils of Churches,
some individual RCA classes and congregations are NAE members since they, as
ecclesiastical entities, are neither WCC nor NCC members. However, the RCA does have
a relationship with the NAE. The CCU sends a delegate to the annual meeting of the NAE.
Rev. Victor Folkert was the CCU delegate to the NAE convention in March, 1986.
R-3.
To request the Commission on Christian Unity to inform particular
synods, classes, and congregations how they can affiliate with the
National Association of Evangelicals. (ADOPI'ED) ...,.
CHRISTIAN REFORMED CHURCH
Discussions continue to be held with the Christian Reformed Church (CRC), and necessary
preparations are underway for the concurrent synod to be held in 1989 on the campus of
Calvin College, Grand Rapids, Michigan. The CCU has requested the joint CRC/RCA
committee to report on what steps would be necessary in order to have the Lord's Table
open to members of both communion in all RCA and CRC congregations. The CCU also
extended an invitation to the CRC's Interchurch Relations Committee for a concurrent meeting
with CCU before the 1988 synods.
R-4.
To instruct the Commission on Christian Unity to continue study
of the relationship between the Christian Reformed Church and
the RCA, and to make a progress report to the 1987 General Synod
on the following issues that may need to be resolved:
1. Christian schools.
2. lodge membership
3. the constitutional requirement for Sunday evening service
4. ecumenical relationships
5. women in the offices of minister, elder, and deacon
6. clarification on intercornmunion
7. barriers to increased cooperative work
(ADOPTED)_.
LUTHERAN/REFORMED DIAWGUE
In March of 1986, representatives of the three lutheran communions, the Presbyterian Church
(USA), and the RCA met to discuss and prepare a joint response to the proposals for lutheran-
reformed dialogue. That response is as follows:
A Suggested Lutheran-Reformed Response
We, the American Lutheran Church, the Association of Evangelical Lutheran

Churches, the Lutheran Church in America, the Presbyterian Church (USA), and
the Reformed Church in America, welcome and rejoice in the progress made in
lutheran-reformed relations in this country in recent years.
In the long history of lutheran-reformed relations, there has been recognition of the
many things that our traditions have affirmed together. The Reformed Church in
America is mindful of this shared heritage and is grateful that An Invitation To Action
provides the occasion to make the following affirmation as an official action of this
church.
a . Recognize one another as churches in which the gospel is proclaimed and the
sacraments administered according to the ordinance of Christ.
b . Recognize as both valid and effective one another's ordained ministries which
announce the gospel of Christ and administer the sacraments of faith as their
chief responsibility.
c. Recognize one another's celebrations of the Lord's Supper as a means of grace
in which Christ, truly present in the sacrament, is given and received, forgiveness
of sins is declared and experienced, and a foretaste of eternal life is granted.
This expression of the unity in Christ experienced by lutheran and reformed churches
is reason for a growing thanksgiving to God. It encourages us to continue to work
together on those theological and practical issues on which we disagree and commits
us to study and debate. We have much to learn as we grow together in Christ.
Therefore, we urge our churches to:
d . Enter into a process of reception of these recognitions so that they may become
a part of the faith and life of each church at the deepest level, moving beyond
purely administrative and intellectual action by taking such steps as:
l . praying with and for one another, supporting one another's ministry, and
where appropriate, establishing relationships among presbyteries, classes,
conferences, synods, and districts;
2 . providing for study in each judicatory/assembly of the Holy Scriptures,
the histories and traditions of each church, and current theological and
liturgical renewal;
3 . providing for occasional joint services of the Lord's Supper where
appropriate and desirable, and in accord with the disciplines of our several
churches;
CHRISTIAN UNITY 155
4 . providing for the sharing of pastors between our two traditions where
appropriate and desirable, and in accord with the disciplines of our several
churches;
5. the designation by each church, in cooperation with others, of two or three
geographical areas where lutheran and reformed judicatories/assemblies
serving the same territory might develop extended projects of cooperation,
meeting together for joint study of common issues, mission plannning, and
common worship;
6. the designation of each regional judicatory/assembly of at least one
congregation which may be linked in extended projects of cooperation with
a congregation of the other tradition, meeting together for joint study of
issues, mission planning, and common worship;
7. requesting annual reports of such joint ministry, mission, and worship
experiences to the denominational ecumenical offices and judicatories/
assemblies;
8 . requesting appointment of a small planning team representing these several
ecumenical offices to assemble and evaluate such reports, to report annually
to the several churches, and to have responsibility for recommendation of
further action appropriate to facilitate this ongoing process of reception;
9 . referring any unresolved theological issues, such as the relationship between
faith and ethics, or church and world, to a subsequent dialogue in the context
of these new relationships;
I 0. informing the World Alliance of Reformed Churches and the Lutheran
World Federation of activity and developments in this process of reception.
R-5.
To adopt the Suggested Lutheran-Reformed Response as the official
response of the RCA to the proposals of lutheran-reformed
dialogue. (ADOPTED)
PRESBYTERIAN CHURCH IN TAIWAN
The RCA has a long-term and continued interest in the Presbyterian Church in Taiwan.
In light of that relationship, the CCU is sharing the new Confession of Faith of the
Presbyterian Church in Thiwan. This confession was adopted at their 1985 General Assembly.
Confession of Faith of the Presbyterian Church in Thiwan
We believe in God, the only true God, the Creator and Ruler of humankind and all things.
He is the Lord of history and of the world, who judges and saves.
His son Jesus Christ, the Savior of mankind, was conceived by the Holy Spirit, born by
virgin Mary a man and became our brother; through his suffering, crucifixion, death, and
resurrection he manifested the love and justice of God, through which we are reconciled
to God. His spirit, which is the Holy Spirit, dwells among us and grants us power so that
we may bear witness among all peoples until the Lord comes again.
We believe that the Bible is revealed by God to be the record of His redemption and the
norm of our faith and life.
We believe that the Church is the fellowship of God's people, called to proclaim the salvation
of Jesus Christ and to be the ambassador of reconciliation. It is both universal and rooted
in the land, identifying with all its inhabitants and, through love and suffering, becoming
the sign of hope.
We believe that through the grace of God human beings are brought to repentance, their
sin forgiven, and that they may glorify God through lives of devotion, love, and dedication.
We believe that God has given human beings dignity, talents, and a homeland, so that they
may share in God's creation with Him, to have responsibility of caring for the world.
Therefore, human beings have social, political, and economic systems, arts and sciences,
and a spirit which seeks after the true God. But human beings have sinned, they misuse
these gifts, destroying the relationship among themselves and between themselves and all
creatures and God. Therefore human beings must depend on the saving grace of Jesus Christ.
He will deliver humankind from sin, will set the oppressed free and equal, that al\ may
become new creatures in Christ, that the world may become His Kingdom, full of justice,
peace, and joy. Amen.
ECUMENICAL CONSULTATION
On March 17-18, 1986, the CCU held an ecumenical consultation with its delegates who
represent the RCA on policy boards of ecumenical agencies. The purposes of the consultation
were to inform the commission and the delegates of the current status of ecumenical work
and to provide a context for setting ecumenical priorities. Those who participated in the
consultation experienced a new appreciation of the scope of ecumenical activity in the RCA
on all levels.
NATIONAL WORKSHOP ON CHRISTIAN UNITY
The National Workshop on Christian Unity was held in April, 1986, in Hartford, Connecticut.
The theme for 1986 was "You Shall Be My Witnesses." The CCU invites the vice president
of General Synod to attend this gathering for both background and education. The Rev.
James Neevel attended this year's conference. This workshop is an annual event and provides
a good introduction to ecumenical work. It is held each year at a different location under
the sponsorship of the National Association of Ecumenical Officers. The CCU always
encourages and occasionally sponsors RCA attendees in addition to the current General
Synod vice president.
PLAN FOR INTERPRETATION
The General Synod of 1985 requested that the CCU work at its plan "to educate the church
about the work of the National Council of Churches, World Council of Churches, and the
World Alliance of Reformed Churches, and to encourage informed dialogue regarding our
participation in these ecumenical agencies." This is a continuing concern for the commission.
Steps are being taken to produce a bulletin insert twice a year and to develop a Christian
Unity Associates program. A newsletter will provide these associates with more detailed
information and a synopsis of interesting articles and events on the subject of Christian
unity. The cost to be a Christian Unity Associate will be $25 a year for which associates
will receive the newsletter, a subscription to One World (WCC), and selected delegate reports.
The newsletter, Pulling Together, will continue to be mailed in the re:SOURCES packet
quarterly.
R-6.
To encourage RCA congregations and members to become
Christian Unity Associates. (ADOPTED)
CHRISTIAN UNITY 157
AGEr>;CY REPORTS
WORLD COUNCIL OF CHURCHES
The World Council of Churches is an expression of Christian presence in the

world today...We turn to the one bread of life for the strength to proclaim to
the tired and hungry peoples of the world that there is hope in Christ.
Emilio Castro
There is no way to be comprehensive about a year in the life of the WCC. To tell the whole
story of the ecumenical interaction between 305 plus member churches located in 100
countries and <:very continent is a virtual impossibility. Presented are a few highlights.
A NEW GENERAL SECRETARY
On January I, 1985, Emilio Castro became the fourth general secretary in the TI-year history
of the WCC, succeeding Philip Potter. A Methodist from Uruguay. Castro, 58. served for
11 years as director of the WCC's Commission on World Mission and Evangelism (CWME).
During his first year in office, Castro travelled extensively to visit member churches and
noted, "We seem to be happily living together inside the ecumenical ship but without being
too pressed about our arrival at the goal of the unity of the church. So it's a double impression.
First a positive one: ecumenism now belongs to the awareness of the churches. They know
that they belong together. At the same time they have devised so many ways and means
of living side by side, of cooperating sporadically, that the anguish for church union is
not operating at the level of power and passion I would like to see."
RESOURCES
The WCC serves the whole world with a committed and talented staff of approximately
300. The 1985 expenses of the WCC totaled SF34 million (4 percent below budget). In
addition, the WCC was responsible for handling over $40 million (US) in project funds
for the emergency relief and development of the churches around the world. These project
funds are the heart of the WCC. The resources of the WCC are always used in partnership
with member churches and local and regional ecumenical bodies.
The work of the WCC is done by three program units. These units are governed by
commissions made up of member churches.
UNIT I - Faith and Witness: Deputy General Secretary, Thdo Sabev, Orthodox lay person
from Bulgaria. Moderator, Metropolitan Antonie of Transylvania.
This unit encompasses the sub-unit's program called Dialogue with People ofOther Living
Faiths. Here the WCC engages in theological study and reflection on the significance of
other living faiths and creates opportunity for dialogue and for learning. This sub-unit's
work is vital for the pluralistic world. The work of the sub-unit raises the serious question,
"can religions be taught in a way that deepens students' spiritual life and brings their
obedience to the Gospel into creative encounter with the religious traditions of the larger
communities among whom they live?"
Commission on World Mission and EYangelism: This sub-unit is a continuation

of the Life and Work Movement of the churches and of the World Missionary
Conferences. This unit will focus in the next few years on ·'Thy Will Be Done'!-
Mission in Christ's Way, as they prepare for a world conference on mission in 1989.
Faith and Order: The work of this sub-unit has a rich history in the ecumenical
movement. The Baptism, Eucharist, and Ministry document (Lima Document) has
captured the imagination of the churches around the world, and the hunger for unity
breaks through the walls of separation. In 1986 the first official response from the
churches will begin to be made public. The first step in this process is evaluation.
Between now and 1989 Faith and Order will analyze responses to see how far the
churches can accept the convergences outlined in the Lima text and to identify the
questions needing further ecumenical reflection. These reactions will lead to a revised
version of the Lima text.
UNIT ll - Justice and Service: Deputy General Secretary, Ruth Sovik, American Lutheran
Church, USA. Moderator, Dr. Janice Love, United Methodist Church, USA.
This unit's mandate is to help the churches to combat poverty, injustice, and oppression.
Through the work of its five sub-units, an office on human rights in Latin America and
unit-wide emphases on the international food disorder and justice, peace and integrity of
creation, it works toward ecumenical cooperation in serving human needs and promoting
freedom, human dignity, and world community. Unit II is the largest unit of the WCC.
Highlighted here is the work of four of the sub-units.
Christian Medical Commission seeks to promote community-based primary health

care; to assist in coordinating church-related health programs; and to reflect
theologically on health, healing, and wholeness.
Inter-Church Aid, Refugee and World Service (CIOlRw.s): The work best known
of Unit II is that done through the program called CICARWS. It is CICARWS that
helps the WCC relate to emergencies. As a rule the council plays more an enabling
role than an operational one. It responds to needs identified by its ecumenical partners
who are participating in national efforts to combat the effects of drought and the
food crisis. An example of this is the way the WCC, through CICARWS, responded
to hunger in Africa. In 1985 CICARWS appealed for assistance in cash or in kind
for several African countries. For Ethiopia the appeal target was $5,400,000 (US).
The response from the world church was $4,669,724. Seven feeding/distribution centers
were set up. The wee worked directly in Ethiopia with the Ethiopian Orthodox
Church as its partner. In Mozambique, working through the Christian Council of
Mozambique, the appeal request was $1,500,000. The response from the world
churches was an overwhelming $2,212,517. In the Sahel, where poverty has been
an extreme problem, a WCC team was sent to the Sahel; the request to the world
churches was $1,500,000, and the response was an incredible $3,403,543. These are
merely examples of the kind of caring that is evidenced on the part of the churches
of the world toward people in need.
Commission of the Churches on Internationsl Affairs (CCIA): It is CCIA that

is often responsible for the statements that are issued by the WCC. It is registered
as a nongovernmental organization with the United Nations and is responsible for
the council's links with the UN system. The WCC has learned many lessons from
its involvement in public affairs. It is through CCIA that the WCC monitors, analyzes,
and interprets political development and conflicts in countries around the world.
It is through the CCIA that the churches of the world have been told for a decade
of the tyranny of the Marcos regime and the Duvalier regime. This international
networking between member churches is one of the most crucial roles played by
the wee and provides an alternative source of information to what is read in the
daily newspapers.
CHRISTIAN UNITY 159
Program to Combat Radsm: This sub-unit has played a crucial role in focusing
the attention of the world church on the devastating system of apartheid in South
Africa. In December of 1985, through the initiation of PCR, the general secretary
of the WCC called an emergency meeting of Western Church leaders in Harare,
Zimbabwe. The meeting was an historic one, and church leaders responded to the
stories of pain and prejudice told by Christian brothers and sisters from South Africa
with the Harare Declaration. The US churches sent 12 key church leaders to this
meeting who then called a meeting in the US of the major church bodies and formed
the Churches' Emergency Committee on South Africa. This committee is made up
of 32 churches, including the Roman Catholic Church and the Southern Baptist Church
and is charged with moving the US churches toward a major and urgent focus on
ending apartheid in South Africa.
UNIT ill-Education and Renewal: Deputy General Secretary, Dr. Marie Assaad,
Orthodox Coptic from Egypt. Moderator, Dr. Aaron Tolen, Presbyterian Church of the
Cameroon.
The challenge facing Unit ill is that of preparing the whole people of God for active
engagement in renewing the life of the church and for intelligent participation in God's
work in a changing world. With the vision of a church called to be a learning, witnessing,
inclusive servant community, the five ·sub-units of Unit ill are committed to four main
concerns as they carry out their specialized mandates: ecumenical learning, renewal,
participation, and ministerial formation.
Renewal and CongregatioiJJil Life is focused on the renewal of the local congregation,
using its gifts to take its part in the mission of the church. Among its activities have
been assisting and advising local congregations and promoting ecumenical leadership
through lay and study centers. It was this unit that was chiefly responsible for the
worship at the Vancouver Assembly.
Woman in Church IUJd Society. The Vancouver Assembly recommended that the
concerns and perspectives of women should be integral to the work of all WCC units
and sub-units. The focus of this sub-unit is on the effective participation for women
in church and society and removing obstacles to it; leadership training for women;
needs and contributions of women in theology and spirituality; and the voice of women
in peace and justice movements, particularly focused on the issues of violence against
women, women under poverty and racism, and migrant women. The WCC in 1985
gave considerable attention to the Women's Forum in Nairobi and played a crucial
role in that forum.
TbeologJcal Education. This sub-unit seekS to help churches everywhere in renewing

theological education, with an emphasis on theology by the people, growth in
spirituality, and ministry for justice and peace. Among its priorities have been
ministerial formation, seeking unity, promoting participation, developing curricula,
and enabling resources.
Youth. This sub-unit focuses on strengthening the role of young people all around
the world in church and society. The ecumenical movement of today has been fed
by the youth movement of yesterday. This is one of the most crucial units of the
WCC. Working on t.lie assumption that the number of people involved in the
ecumenical youth movement is a very small minority, the sub-unit targets as a top
priority the building and strengthening of networks of young people to enable a
Christian perspective to be heard in spite of seemingly insignificant numbers. It is
the Sub-unit on Youth that will provide tomorrow's leaders for the ecumenical
movement.
NATIONAL COUNCIL OF THE CHURCHES OF CHRIST IN THE USA
In 1985 the National Council of the Churches of Christ (NCCC) took significant steps toward
embodying the words of the council's new preamble to its constitution, which say that the
council strives to be a "community of communions."
In its May meeting in Chicago, the NCCC Governing Boarcfapproved a reordering of the
council that makes it more integrated and more responsive to its 31 Anglican, Orthodox,
and Protestant member communions. The changes bring Christian unity more to the center
of the council's program and give worship and evangelism a higher profile. The council's
new general secretary, the Rev. Arie Brouwer, who took office January 1, spoke of this
movement toward wholeness and unity in a major address to the May board meeting on
"For the Healing of the Council ." "One way of describing the ecumenical movement is
to speak of it as an agent of the healing power of God in the world," Brouwer said, calling
on NCCC members to "renew our vision and our commitment" to unity.
The 1985 story of ecumenical commitment and action continues in chapters written in the
council's program units. A brief review of program highlights follows.
As part of overall changes in council structure, the Division of Overseas Ministries (DOM)
reorganized, making a separate division of its largest unit, Church World Service (CWS},
the council's relief and development arm. Building on productive negotiations between
representatives of the DOM and CWS, the Governing Board made the new structure official
in May and approved the nomination of J. Richard Butler as CWS di.rector.
Despite the time and energy demanded by the restructure process, CWS and the DOM
carried out a more than full program during 1985. In October, CWS concluded its global
· food crisis appeal. Receipts of $18.3 million in cash and commodities were well in excess
of the $6.5 million originally sought when the appeal was launched in 1983. As the single
largest appeal in CWS history, the effort provided food, medicine, seeds, and tools to help
people in many countries-particularly in drought-stricken Africa-rebuild their lives. In
the spring the CWS Committee approved an extensive rehabilitation program for Ethiopia,
allocating more than $2 million for seeds, agricultural implements, and livestock, and
pledging to help develop a program of water resource management there. The rehabilitation
aid came in addition to a multi-milllion dollar CWS emergency relief effort in Ethiopia,
including the deployment of a medical team.
Figures from CWS's Immigration and Refugee Program show that 6,123 refugees were
resettled in US communities in 1985 through cooperaton between the agency and its
participating denominations, including 1,036 through the Presbyterian Church (USA).
The DOM's lntermedia program, which aids Christian communications work around the
world, sponsored a Caribbean regional conference on the impact of US media there. Other
highlights include the first joint meeting of representatives of the NCCC and of the Latin
American Council of Churches in Uruguay in December; promotion of Human Rights ~k,
also in December; and the appointment of a new chaplain to the Moscow Protestant
Chaplaincy.
The Division of Education and Ministry (DEM} concluded a new and much debated project
with the publication of "Year C" of "An Inclusive Language Lectionary," the last volume
in a three-year series. The division also kicked off a new publicity campaign around the
Revised Standard Version of the Bible, with its New Testament translation coming up on
its 40th anniversary. The division's Friendship Press _published mission ~ucation materials
CHRISTIAN UNITY 161
on Native North Americans and on ecology. The division also sponsored consultations
on Korean Christian education in the US; on research on women clergy; and on women
in ministry, 1970-2000.
Among issues addressed by the Division of Church and Society (DCS) was the crisis in
rural America. The unit distributed information kits on the crisis and endorsed the ringing
of church bells on February 20 in solidarity with hard-pressed farmers. Because of its effective
rural network, the division was chosen as the channel for $310,000 raised by the televised
FarmAid concert in September. The division also provided staff assistance for the council's
role in mediating a labor dispute involving the Farm Labor Organizing Committee and
growers in Michigan and Ohio for the Campbell Soup Company. Chief council mediator
was William Thompson, former co-stated clerk of the Presbyterian Church (USA).
The Commission on Faith and Order, which is engaged in a three-year study on "Confesssing
the Apostolic Faith Today," moved the study ahead through two major consultations. The
fi.rst, a consultation on Christology, is believed to be the fi.rst meeting in the US to bring
Protestant, Anglican, and Oriental Orthodox theologians together to discuss what their
churches teach about Jesus Christ. The second, a consultation on the Holy Spirit, prompted
serious discussion on the Filioque Clause ("and the Son") added to the Nicene Creed in
the 4th Century, an issue that divides Eastern and Western Churches. With the NCCC
Caribbean and Latin America Office, the commission also held a dialogue for US and
Latin American theologians.
The Communication Commission gave concentrated attention to the problem of violence

and sexual violence in the media, including television, film, cable, and home video. In
1985 it continued a series of hearings on the issue it had begun in 1984, meeting in Los
Angeles in January and Washington, D.C., in June. In September the commision released
its report indicating the direct negative impact of violence in the media on the health of
society. While reaff11llling its strong opposition to censorship, the committee recommended
strong remedies to the entertainment industry and others.
The Commission on Stewardship launched its fi.rst annual colloquy for theological educators
in 1985- to equip them to include the theology of stewardship in courses they teach for
their institutions. Other stewardship training events included a week-long summer session
for new and ongoing stewardship leaders and, in December, a continuing education
opportunity for commission members on stewardship ~n a pluralistic society. The
commission's annual stewardship campaign materials developed the theme "Do This As
Servants and Stewards of Christ."
In 1985 the council also saw growth in the observance of Peace with Justice Week in October,
published the 53rd edition of the Yearbook ofAmerican and Canadian Churches, and told
its story through 92 news releases and three issues of NCCC Chronicles.
The following text was written by WARC President, Allan Boesak, to commemorate the
450th anniversary of the Reformation.
A Message from the World Alliance of Reformed Churches in Celebration of the 450th
.AmUversary of the Geneva Reformation (May 18-25, 1986)
The Reformed Church of Geneva is holding special celebrations this year to commemorate
the 450th anniversary of the Reformation in that city. Four and a half centuries ago the
citizens of Geneva joined the contemporary movement for reform in church and society.
It was in that same year, 1536, that the French Reformer John Calvin began his labours
in Geneva, shortly after the publication of the first edition of his Institutes. The effects
of the change brought about then still mark the life of Geneva today. The events of 1536
thus constitute an important landmark in the history of the city. But they also had an influenc~
far beyond its bounds. Thanks not least to the paramount example of John Calvin himself,
the Reformed Church of Geneva became a focal point of the reform movement. In a real
sense, therefore, this year's jubilee is one in which all reformed churches throughout the
world will join.
When the reformed churches are invited to commemorate this Reformation, however, what
exactly is it they are being called upon to do? For them, surely, the jubilee is above all
an opportunity to think together about their present responsibilities. The events of 1536
are of course important, but their significance cannot be seen in isolation. Like all historical
events, they are important in several respects, and to emphasize only one aspect would
run directly counter to the thinking of the reformers themselves. Of permanent importance,
however, is the fact that at that time there emerged a new determination to give pride of
place to the Gospel in both Church and State. To God alone belongs the glory. The question
for the reformed churches today is how far this same determination still governs their thought
and action.
The change that took place in 1536 cannot be considered as an isolated event. Similar
breakthroughs had taken place in other places even before then. On the contrary, it must
be seen as a movement gradually gathering momentum and developing its own profile.
Its origins reach far back into the preceding centuries. Ever more clearly and painfully
it came to be recognized that the liberating message of the Gospel was not resounding in
the Church. The contradiction between the testimony of Scripture and the practice of the
Church was felt increasingly to be intolerable. The Waldensians in Italy, the Czech Brethren
and, in their own distinctive way, even the Reformed Councils of the 15th century-all form
part of this movement. With the reformers of the 16th century-Luther, Zwingli, Farel,
Calvin, and others- opposition to the distortions of the Gospel became inescapable and
ineversible.
But it is surely axiomatic for us that this reform movement can never come to an end.
The Church and the reformed churches which emerged from the reformation are in constant
danger of losing sight of the love of God and the claims of God. Repeatedly they allow
themselves to be seduced by voices not in concordance with the Gospel. Again and again
they come to terms with the principalities and powers of this world. It is axiomatic that
the Church can only be a living Church as it constantly allows itself to be liberated anew
by the Holy Spirit and guided aright by God's Word. "God, who has called you into fellowship
with his Son Jesus Christ our Lord, is faithful" (I Cor. 1:9); God upholds His church and
breathes new life into it in unexpected ways in spite of its disobedience. His faithfulness
takes on visible form when we respond to His call into fellowship with Jesus Christ . The
prerequisite of this response is the constant readiness to be reformed anew.
CHRISTIAN UNITY 163
But what does that mean in practical present-day terms? Three considerations may provide
the starting point for an answer.
Inspired by the present jubilee, should not the reformed churches speak more clearly and
unequivocally today ofthe Love and grace of God? The reformers strongly emphasized that,
without the intervention of God, the human race would perish. Though their intention is
to create, human beings in actual fact do violence not only to their neighbors but also to
themselves. They can only find health and salvation by committing themselves in trust to
the God who did not shrink even from suffering for their sakes. This message is more
relevant than ever today. For in face of the dangers threatening us today is not our inability
to master the future more obvious to us today than ever before? Though our human capacities
have increased immeasurably they have at the same time become a constant source of growing
insecurity and fear. Moral appeals to us to change our ways are commonplace, of course;
so many organizations and movements have raised their voices in warning! But all these
appeals have little or no effect, it being obvious from the very outset that they will produce
no real change. This being so, when God's voice speaks to us telling us of his promise
of new life, his offer of pardon if we seek him with all our hearts, his invitation to joy,
his deliverance of us from any need to hide ourselves in fear and shame, his declaration
that we are free and at liberty, therefore, to open our hearts to our fellow human beings-
does not this message acquire a new resonance and immediacy?
Inspired by the present jubilee, should not the reformed churches side more clearly and
unequivocally with the oppressed and the afflicted? The testimony of Holy Scripture from
start to finish is that God sides with the victims of brutality and violence. "Shall not God
avenge His own elect which cry unto Him day and night?" (Lk 18:7). God's solidarity with
the downtrodden and the unjustly treated must be reflected in the life of His Church. God's
purpose in establishing His covenant is not to favour some at the expense of others but
to create a people which, within this world of ours, reflects somethings of His own love
for humankind. Do the reformed churches today constitute such a people? One reason why
the first reformed churches exercised the influence they did was because they were ready
to lay their lives on the line for the sake of the Gospel. It should not be forgotten that the
reformation in Geneva took place in a time of great peril. Foreign powers were only waiting
for a chance to take the city. In France, resistance to the reformation movement was soon
to spill over into bloody persecutions. The first reformed churches constituted a closeknit
fellowship welded into unity by risks and dangers. What of us? Are we reformed churches
today a mutually supportive fellowship as were the first reformed churches? Are we prepared
for the sake of the Gospel to set some portion of our security at risk as are those now
enduring a time of testing in South Africa, Lesotho, Taiwan, and elsewhere? Are we ready
with them, each in our own context, to try to make something of God's peace and justice
visible today? Is it not high time the reformed churches sought together ways and means
of embodying the covenant established by God and confmned in Christ more adequately
in their lives today? Is it not high time they identified the shackles they must be freed from
in order that the love of God may shine in their midst?
Inspired by the present jubilee, should not the reformed churches work more determinedly
than ever before for the unity ofthe Church? The reformers knew that the people assembled
by God in Christ are meant to live in the unity of faith. One Head-one body; one
shepherd-one flock; one vineyard owner-one vine; this fundamental unity is to be visibly
expressed in the life of the Church. The purpose of the reformers was not to found a new
church but rather to embody more effectively this true unity of the Church, its unity in
Christ. Even after the rupture came, they never abandoned the hope that this unity would
once again be achieved. The question is whether the reformed churches today still live
in this hope. This question is forced on us by the fact that the reformed churches display
so little unity among themselves today. They seem largely unaware of their unity and
solidarity. Reformed churches are found on all continents today, but do they really constitute
a universal fellowship of mutual support across the national frontiers? In how many countries
have separate reformed churches been created which treat one another almost as complete
strangers! Patently the reformed churches regard with casual disdain the precious divine
gift of unity. If their witness is to become credible today, they must make a fresh start
here. We cannot continue accepting this present state of internal division with a hopeless
shrug of the shoulders. Hardened positions need to be ploughed open so that God's voice
may once again become audible to us all. We shall only be assured of the unity of the
Spirit as we cultivate the bonds of peace between us.
We also have cause to be profoundly grateful for the heritage bequeathed us by the reformers
of the 16th century. In face of the task entrusted to us, in view of the obvious weaknesses
besetting our churches, above all, in face of our own repeated failures, our hearts may
well become despondent. For that very reason, the message of the refonners is indispensable.
It invites us not to remain obsessed with our feeling, wrapped up in ourselves, but rather
to tum our eyes towards God and his love and to give Him, and Him alone, the glory.
Let us remember once again: "God, who has called you into fellowship with his Son Jesus
Christ our Lord, is faithful." If we let ourselves be guided by this assurance, there certainly
will be a continuing reformation.
Overtures
Termination of Membership in the World and National Councils of Churches
1 • The Classis of WJSCoilSin overtures the General Synod to tenninate the membership
of the Reformed Church in America in the World CouncU of Churches (WCC) and
the National Council of Churches (NCC).
Reasons:
1 . One of the marks of the Church is the purity of the preaching of the Word according
to our Reformed theology. Membership of denominations in the WCC and the NCC
not holding this standard creates an alliance where we are unequally yoked. n Corinthians
6:14 states, "...what fellowship has righteousness with unrighteousness and what
communion has light with darkness?" Policy and programs authenticate the above where
the underlying philosophy or ideology is obviously humanistic and universalistic.
Example: Reading such publications as "Church World Service" (a ministry of the NCC),
we discover that almost without exception there is not one reference of concern or
illustration of one sharing the Gospel (the way of salvation through faith in Jesus Christ
alone) with another person.
2 . It has been often stated by the denominational leadership and the Commission on Christian
Unity that a strong reason for participation in the NCC and the WCC is to make our
evangelical reformed position influential within these organizations. In the past two
decades we have not seen adequate evidence to justify membership in these councils.
In fact, we are of the opinion that the opposite effect is occurring so that the RCA is
being impacted by the ideology of the councils rather than the councils impacted by
the RCA. It appears that the conservative evangelicals within the NCC and WCC have
had minimal effect upon having the councils return to a more spiritual and vertical
relationship between people and God. The councils appear to be much more interested
in people getting along with people than sharing the need that people need to be reconciled
to God through a personal faith in Jesus Christ. (See pages 184-186 of Harvey Hoekstra's
book entitled The World Council of Churches and the Demise of Evangelism, 1979,
Tyndale House.)
CHRISTIAN UNITY 165
3. It has been stated that membership in both the WCC and the NCC is needed for reasons
of access into geographical areas for the placement of missionaries and participation
in Church World Service ministries both in the US and foreign countries. It is known
that less than four percent of the 55,000 North American protestant missionaries serving
from North America today come from the Division of Overseas Missions of the WCC
and the NCC related denominations. This statistic indicates without question that
membership in the WCC and the NCC is not imperative for involvement in mission.
A prime example is the Christian Reformed Church through its World Mission Program
and its World Relief Organization.
4. The laity of the RCA repeatedly expresses its concern about the denomination's
membership in the WCC and the NCC. We know specifically that we have lost
membership in our local churches and we are unable to gain some new members because
of the RCA's membership in the councils. The laity's concern also relates to financial
underwriting of the WCC and the NCC in the General Program Council budget of the
RCA.
5 . The NCC continued to work on an inclusive language lectionary even though a member
denomination (RCA) opposed such an inclusive language lectionary that changes the
original wording of the Scripture.
6. It has been reported that the Sixth World Assembly of the WCC held in Vancouver,
Canada, included two ceremonies by American Indians connected with their ancient
animism on the first day; the lighting of a sacred fire; and on July 29th the rising of
a 15-meter totem pole.
R-7.
To deny the overture. (ADOPTED)
Reasons:
I . The RCA recognizes the work of God in a variety of Christian communions and has
consistently affirmed the importance of sharing with them in Christian witness.
2 . The General Synod has consistently affirmed our membership in the NCCC and the
wee.
3. The RCA has had an impact on the NCCC and the WCC. There has been significant
movement in the area of evangelism in both councils. RCA representatives have played
a role in that shift.
4. In many areas of the world RCA mission work could be hampered if the denomination
were not a part of the NCCC and the WCC.
5 . The policy of not using assessment funds for support of the NCCC and the WCC, adopted
in 1973, has provided a large measure of sensitivity to those who object to being identified
with the councils. ~
Survey on Panicipation in World Council of Churches
2 . The Classis of Dllana overtures the General Synod to instruct all consistories, after
ascertaining the minds of their congregations, to vote on the question "Should we
participate and be full members in the World Council of Churdles (WCC)?" and
that these votes be tabulated by the end of the year 1986, reported to the president
of General Synod, entered in the minutes of the General Synod, and published
in the Church Herald.
Reasons:
I . The General Synod does not know the feeling of each church concerning membership
in the wee.
2 . There are many churches in strong opposition to this membership.
3 . Many consistories have never ascertained the minds of their congregations and therefore
cannot cast an intelligent vote concerning membership in the wee.
4 . The General Synod is making its decision concerning the wee without being fully
informed.
5. Membership in the wee should depend on the will of the majority of the RCA
membership.
6. Upon final tabulation, the General Synod will either be affirmed in the correctness of
membership or instructed as to the feelings of the congregations .
R-8.
To deny the overture. (ADOYI'ED)
Reasons:
1 . The substance of the overture is inconsistent with our church's presbyterian form of
government.
2 . If the presbyterian form of government cannot be trusted to give us the voice of the
church on this issue, it cannot be trusted on any issue.
3 . To conduct such a vote would set a bad precedent as a way of dealing with controversial
issues.
4 . The consistency of votes of the General Synod over the last ten years has made clear
the mind of the church.
5 . The General Synod is the most representative and, in general, the best informed assembly
in the RCA. -4
Exploration of RC4 Reunion with the Christian Reformed Church
3. The Classis of Queens overtures the General Synod to request the joint committee
of the Christian Reformed Church/Reformed Church In America to study the
feasibility of reuniting the two denominations and make a report with
recommendations to the 1989 General Synod meeting at Calvin College's Knollcrest
Campus in Grand Rapids, Michigan.
CHRISTIAN UNITY 167
Reasons:
1 . Scripture passages such as John 17 demonstrate that Jesus' enduring desire is for his
disciples to be one.
2 . There is wide-ranging agreement on the Reformed standards of unity between the two
denominations.
3 . There are a variety of current joint efforts in areas such as evangelism, mission, and
Christian education.
4 . There will be valuable economics of scale through merger in areas such as evangelism,
mission, and Christian education.
5 . It is the responsibility of this generation to seek to reverse and correct the broken
relationships of past generations.
R-9.
Reason:
Studies of the Christian Reformed/Reformed Church relationship are currently in progress. •

REPORTS ON CHRISTIAN WORSHIP
Report of the Commission on Worship
The Commission on Worship met in full session on two occasions during 1985-86. from
September 30 to October 2. 1985. and from January rl through January 29. 1986. Work
on commission projects was carried out by delegated teams at other times during the year.
GENERAL SYNOD REFERRALS
The commission responded to several referrals from the 1985 General Synod and took action
on previously referred matters which had been pending at the time of its 1985 synodical
report.
The Commission on Worship reviewed the implications of the RCA becoming a full
participating member of the Consultation on Church Union (COCU) and reported its findings
to the Commission on Christian Unity. In brief. the commission affirmed the COCU
Consensus document and recognized that full participation would enable the RCA to have
a greater influence upon developments within COCU, while preserving all options for future
commitment to church union through COCU or withdrawal from its program.
In another ecumenical area. the commission had been assigned the task of distributing the
Lima Eucharistic Liturgy to the churches and receiving and reponing responses thereto
to General Synod (MGS 1984, p. 165). The distribution was delayed due to problems in
securing the document in sufficient quantity. thus requiring additional time for reporting.
After full distribution and well over a year allowed for church response. no negative
comments were received. The commission's own review was positive as well.
It should be noted that the Lima Eucharistic Liturgy was first recommended for occasional
use by the churches. presumably in ecumenical settings but also, perhaps, within the context
of a particular congregation's worship when the RCA's relationship to the universal Christian
church is emphasized. Therefore, approval of this liturgy for use by RCA congregations
ought not to be understood to imply regular use or adoption of the form. Accordingly. the
commission's recommendation is:
R-1.
To commend the Lima Eucharistic Liturgy to the church es as a
provisional form for occasional use. (ADO PTED)
In its report to the 1985 General Synod, the Commission on Worship invited those with
positive experience in relating the Heidelberg Catechism to the Ecumenical Lectionary to
communicate their experience to the commission. No one has yet done so. The invitation
therefore remains open and the preparation of a schedule relating the two documents remains
incomplete.
The Commission on Worship has concluded a two-year study of Hearing the Word, a
compilation of texts from various translations of the Bible designed for use as lessons in
public worship. This compilation follows the pattern of the Ecumenical Lectionary.
Hearing the Word is a responsible effort toward linguistic inclusiveness. While combining
elements of existing translations is not always satisfactory, the commission finds Hearing
the Word to be commendable in its conscious effort to maintain standards of integrity and
CHRISTIAN WORSHIP 169
readability. It was therefore found acceptable for use in public worship, providing that those
hearing it read are informed, orally or by some other announcement, that it is a compilation
from existing translations.
T he commission feels that Hearing the Word may be a useful study document for pastors,
to assist them in preparing for the public reading of Scripture and in increasing their
sensitivity to the need for the use of inclusive language in all elements of worship.
• Churches contemplating the use of Hearing the Word may wish to avail themselves of the
careful analyses of the document prepared by Professors Vernon Kooy, James Cook, and
Lyle Vander Broek. Reprints of these analyses are available by writing to the Rev. Gregg
Mast, Minister for Social Witness, Reformed Church in America, 475 Riverside Drive,
New York, NY 10115.
(R-2.
To commend the use of Hearing the Word in public worship in
churches concerned with the matter of linguistic inclusiveness,
providing that the congregation is infor med of the sou rce and its
nature.)
.,.. The advisory committee presented the following substitute recommendation for R-2:
To consider Hearing the »Vrd useable in public worship in churches

concerned with the matter of linguistic inclusiveness, providing that
those hearing the reading are informed that the rea ding of the
lesson(s) for the day Is from a compilat ion of existing translations.
(NOT ADOPTED)
Reasons:
I. The use of the word "commend" in the recommendation of the Commission on Worship
implied an endorsement stronger than the advisory committee thought appropriate.
2 . The substitute motion provides greater clarity than that found in the original
recommendation. ..,.
The Synod of 1984 adopted a recommendation to distribute The Provisional Directory for
Worship for study and response by the churches and classes over a two-year period prior
to this General Synod. During this time the Commission on Worship has received numerous
responses reflecting an approval of the directory's contents and a recognition of its value
as a base for the creation of liturgical forms. Many of those responding also indicated
appreciation of the directory as an instrument for teaching consistories and congregations
about worship. No substantive revisions were suggested by the respondents.
On the basis of its own continuing review and the results of the study period, the Commission
on Worship is presenting The Provisional Directory for Worship to the 1986 General Synod.
When the concept of a directory was first presented in lfJ77, it was in response to the issue
of providing future liturgical forms for the RCA. The liturgy (the collection of fully expressed
forms for worship) is a constituent part of the RCA's Constitution. While the forms within
the liturgy have been abridged on occasion, and new forms have been added to the collection,
the liturgical standard has remained that of setting forth particular orders for worship which
must be used as they are written. The question was raised, "is it realistic to assume that
in a church as varied as the RCA, it is possible to draft one or two forms of words which
then will be used by all congregations alike?" (MGS 1977, p. 308) The adoption of the
directory principle would establish as the standard a document consisting of a set of precise
statements (directions) concerning the nature. content. and order of Christian worship. The
constitutional forms would remain normative in the sense of being authoritative models.
but would not be the only " forms of words" which could be used in the worship of the
RCA. Other forms which manifest the theological. biblical. and historical statements in
the directory would be useable within the RCA without violating its constitution.
In 1981 the General Synod adopted the recommendation which authorized the commission
to prepare n1e Prol·isional Directory for Worship and which specified that. " ... upon its
approval and adoption by a General Synod .. :· the document be sent", .. to the classes with
a recommendation for its approval as a constituent part of the Constitution of the Reformed
Church in America.'' (MGS 1981, p. 170) In accordance with this action. the commission
presents the following recommendation.
R-3.
To adopt the following Directory for Worship as a constituent part
of the RCA Constitution, equal in authority to the Liturgy of the
RCA, for recommendation to the classes for approval:
THE DIRECTORY FOR WORSHIP
Section 1: WORSHIP
Worship is the action of acknowledging God's worth! Penitence, forgiveness, joy, a

growth in Christian knowledge-all may and should happen while at worship, but
all are results of the central meaning and action of worship: the acknowledgment of
God's worth.
The words of the Bible in bot.h Hebrew and Greek which are translated "worship"
are all verbs describing the action (by bowing, prostrating oneself, or kissing the hand)
of acknowledging another of great worth. From votum to benediction, our worship
is both a dialogue between minister and congregation and between God and people.
It is the sung, verbal, and acted expressions of adoration, confession, forgiveness; the
reception of grace in Word and Sac.rament; and response in acknowledging God's worth.
God has initiated a self-reve.lation of his worth to Israel and in Christ, recorded for
us in Holy Scripture, which reveals the God of justice/grace, a God who would have
us live in covenant relationship with him.
When worship is the acknowledgment of God's worth, then penitence, forgiveness,

joy, a growth in Christian knowledge-all these things will be added unto us. Even
as the liturgy is a paradigm of the Christian life, so worship images the meaning of
that life. Worship is losing oneself during the encounter with God's greatness. In fmding
this truth, everything else in worship and in life shall be added unto it: "For whoever
would save his life will lose it; and whoever loses his life for my sake, he will save
it" (Luke 9:24).
The Source of Worship
The Triune God reveals himself in the history of Israel and in Jesus Christ, and this
revelation is authoritatively set forth in the pages of Holy Scripture as the Holy Spirit
opens our hearts in the experience of God's worth.
CHRISTIAN WORSIDP 171
The history of Israel's worship, together with its fulfillment in Christ and the experience
of the early church, provides us with the structure of worship.
We proclaim what the Bible tells us about God's worth: that he creates all things good;
that when we sinned, God sent his only son that we might have life; and that through
the Holy Spirit God confirms us in that life. This is true worth.
Reality
Worship is not only the expression of piety but deals with the whole of life. Worship
deals with reality; it encompasses the entire week. At the heart of the reality of worship
i~ the worth of God, and we acknowledge that worth in action: in congregational amens,
hymns, dialogue in Scripture (whether in sentences or psalm), prayers of confession,
reception of the Word in forgiveness and hope, confession of faith, the peace,
participation in the sacraments, the giving of our gifts in thanksgiving, prayers, and
silence. Where the structure of the service enables this action to take place smoothly
and naturally, it is a guide to the reality of faith. Worship enables believers to articulate
faith and to act it out in word, song, and gesture. In the reality of worship these actions
lead toward the living of Christianity all through the week. The ritual, or action, of
worship is important because it is the pattern for life.
Because worship deals with reality, it has structure, for we are called by God to praise
him, acknowledge our sin, experience grace, and go forth to live in gratitude. As God
encounters us in many ways, so there may be variety in the response of worship, but
because it serves as a corporate model for Christian life, it also has structure and
sequence.
Corporate worship reflects God's worth in the reality of our calling to be members
of the Body of Christ. Because we are all members of the one body, we come together
on the Lord's day to worship as one.
Section II: STRUCTURE: APPROACH, WORD IN PROCLAMATION AND

SACRAMENT, RESPONSE
Worship in the Old Testament was centered in the temple with its ritual of sacrificial
atonement, and later in the synagogue and its service of the Word. In the New
Testament, Jesus Christ becomes the once-for-all sacrifice for the church so that in
worship the liturgy of the Lord's Supper becomes the fulfillment of the sacrifice of
the temple. The service of the Word is in continuity with the synagogue service; the
service of the Lord's Supper celebrates the distinctive fulfillment of the Old Covenant
in the New Covenant of Christ's Body and Blood, thus embracing the fullness of God's
revelation.
The service of grace, WORD IN PROCLAMATION AND SACRAMENT, exists within

the structure of APPROACH AND RESPONSE. This pattern is present throughout
the Bible the whole story of the Exodus; the illustration of Isaiah 6; the numerous
miracles in the Gospel narratives-all have in common an approach wherein God and
people confront each other. God is made known in Word and Act, and the people
res pond to God's presence.
This same structure of biblical experience is reflected in the Heidelberg Catechism
as a living reflection of biblical truth. The catechism is divided into sections on guilt,
grace, and gratitude, as is the structure of worship: APPROACH, WORD IN
PROCLAMATION AND SACRAMENT, AND RESPONSE. The Heidelberg opens
with a hymn of confidence before going on to the confession of guilt; so too in the
APPROACH one sings adoration to God before confession and forgiveness. After
bringing us to a recognition of our need for a Savior, the Heidelberg Catechism sets
forth the means of God's grace through Word and Sacrament. Both proclamation and
sacramental action are the means of God's grace; both indicate his initiative in coming
to save us in the Word, Jesus Christ.
Gratitude is the response called for by the catechism. The models of law and the Lord's
Prayer are a means of guiding us in lives of thankfulness in response to God's grace.
Similarly, in the liturgy WORD IN PROCLAMATION AND SACRAMENT is answered
by the thanksgiving of obedience and prayer.
As it is a model for life, it is fitting that the liturgy end with the RESPONSE, which
can be articulated in the lives of the worshipers throughout the week: lives that are
forgiving even as they have been forgiven; lives in which the worth of God shines forth
in God-like ways as love and compassion are given without a demand for reciprocity;
lives which seek good for others and show thankfulness in their daily dispositions.
WORD IN PROCLAMATION AND SACRAMENT characterizes the heart of the

liturgy and furnishes content and structure. Within the context of PROCLAMATION
AND SACRAMENT, we have freedom in the structure of worship even as we are allowed
freedom within the structure of our lives. We may have freedom in worship as long
as the biblical lessons control the structure for our worship. Our freedom is governed
by the proclaimed Word. The lections determine the liturgy.
The elements are discussed in Section Ill in a sequence which has been normative,
though an understanding of the structure and sequence of worship allows a great deal
of flexibility.
Worship is the action of acknowledging God's worth. Its essential structure is the
APPROACH; God's grace given through the WORD IN PROCLAMATION AND
SACRAMENT; and our RESPONSE. Worship involves minister and congregation in
a coherent dialogical sequence of action.
Adhering to the above, there are opportunities for many variables in worship: a service
of WORD IN PROCLAMATION AND SACRAMENT within a restricted length of
time could begin with a votum and the preparatory service; followed by the scripture
lessons and sermon; followed by the creed, the peace, offertory and Lord's Supper;
followed by a response of the communion thanksgiving and benediction. Hymns could
be sung while the elements were being served rather than where otherwise placed ,
thereby allowing a brief but complete service.
Another example of freedom concerns the Sacrament of Baptism. While the normative
location for the Sacrament of Baptism is in the section on WORD IN
PROCLAMATION AND SACRAMENT, it is also appropriate to celebrate baptis m
within the APPROACH to God by virtue of its content as confession, cleansing, and
incorporation into the Body of Christ.
Section Ill: THE ELEMEI'o'TS OF WORSHIP
THE APPROACH
The Votum
The Votum begins worship by announcing who God is and who we are: "Our help
is in the name of the Lord who made heaven and earth" (Psalm 124:8). Votum is a
Latin word, meaning desire, which in the Middle Ages was applied to a layperson
whose desire (votum) was to serve Christ with an intens ity equal to that of those who
had entered the monastery. Later it was used of the monastic vow. Thus the use of
this term, Votum, as the opening statement of reformed worship is to express the desire
that our whole life, represented in this worship, is ever lived in the acknowledgment
of God's help, a nd only his help, in heaven and on earth. The people will affirm this,
their desire, with a vocal "Amen."
The Sentences
The Sentences present a n opportunity for the liturgist to set the tone or direction for
worship. While the Sentences may be drawn from many places in Scripture, the Psalms
run the full gamut of religious feeling, written with a beauty befitting the content of
their religious expression.
The Sentences offer a n opportunity to involve the congregation in worship in a very

active way. T he biblical truth about worship as the action of the people of God can
be immediately demonstrated by having the people read the word of Scripture
responsively. This is not a new idea, but is as old as the Psalms themselves, many of
which were sung antiphonally as the people approached the temple.
The lessons of the lectionary offer a rich treasure for appropriate sentences.
The Salutation
The Salutation is the greeting by which Christ reminds us that he is in our midst,
bringing grace, mercy, and peace. Ordinarily the Salutation will come from the Epistles.
If an Old Testament greeting is used, a Christological or Trinitarian declaration should
be added.
S ince the Salutation conveys to the worshiper God's great gift of grace, mercy, and
peace, bought for us by the precious blood of Christ, colloquial substitutes like " hello"
or ''good morning" are both inadequate and inappropriate.
Because greeting the congregation on behalf of Christ is a great privilege, the minister
should deliver this greeting so that love a nd joy may be felt by all present.
The Hymn
T he greeting by Christ is immediately followed by the congregation's outburst of praise

in a hymn. This hymn is an expression of joy that God is in our midst; we acknowledge
God's worth as the a lmighty, merciful, loving, a nd s ustaining Lord. Throughout the
history of the church, hymnody has been perceived as prayer, a nd in the words of
Augustine, "those who sing, pray twice."
Confession, Assurance of Pardon, and Law
T he worshiper who rejoices in God's presence is confronted and judged by that

presence. Worship is the acknowledgment of God's superior worth: God is righteous,
we are unrighteous; God is sinless, we are sinners.
Confession
In the prayer of confession we acknowledge that we are sinners. The corporate nature
of the prayer reflects the truth that sin is not only individual, but shared by humanity.
Sin is both individual and corporate. To deny either allows self-righteousness. The
prayer, prayed corporately, helps the congregation to recognize that in buying a nd

selling, in peace and in war, we are inextricably a part of the inequality and exploitation
of this world, and that we must face the truth about ourselves and our need continually
to ask forgiveness. The corporate prayer may well allow a period of silence in which
we confess our involvement in corporate sin, as well as individual sins.
Kyrie Eleison (Lord Have Mercy)
The Kyrie is such a permanent fixture among Orthodox, Roman Catholics, and
Protestants that it retains its New Testament Greek name. While its usage has varied,
its Greek title is a reminder that all of Christendom includes this prayer as an integral
part of its worship.
Assurance of Pardon
The truth stated liturgically in the Assurance of Pardon is the same as that of John
3:16.....!'For God so loved the world that he gave his only son, that whoever believes
in him should not perish but have eternal life." It is Christ who forgives, by his
incarnation, atoning death, and victory in the resurrection. Since the minister is God's
mouth, words of forgiveness have the full weight of biblical authority.
For this awesome task it befits the humility of the minister to use the words of Scripture
for the absolution. The person seeking forgiveness needs to hear the full authority
of Christ's Word. Therefore, the minister is to pronounce authoritatively Christ's truth
with joy and certainty.
Appropriate scriptural declarations of forgiveness may be used in all of t heir biblical

variety.
The Law
The use of the Law in this sequence of confession, forgiveness, and law, is a contribution
of the reformed churches to Christendom. This is known as Calvin's third use of the
law: as a guide to Christian living. It is part of the Heidelberg Catechism's structure
of guilt, grace, and gratitude. Law is explained not in the section on guilt, but in the
section on gratitude. From the perspective of judgment, the law has been fulfilled
in Christ. In union with him Christians live in gratitude, in covenant relationship,
a nd in obedience to God's law.
While the Ten Commandments are read frequently at this point, the worship leader
is free to use the law as it is found throughout Scripture.
Praise: Psalter and Gloria Patri, Hy mn, or Anthem
Having encapsulated the Christian life in the liturgical sequence of confession,

forgiveness, and law, the natural resp()nse of the Christian is praise. We praise God
by Psalter, Hymn, or anthem.
The Psalter, the oldest book of songs for the people of God, is most appropriate as
a means of praise. In many churches the Psalter lesson for the day is read responsively
ai this point. As a response of joy, the Psalm should be read with alacrity, that the
flow of praise may not be slowed or broken. The Psalm should be followed with its
Christian attachment, a doxology-frequently the Gloria Patri. Because the church
has attached the Gloria Patri to the Psalm to articulate its Christian perception of
the Psalms, the congregation should stand for both Psalm and Gloria Patri.
There is also the opportunity to sing the Psalm, for many of the Psalms are to be found
in our hymnals and may appropriately be sung at this point.
If there is a hymn that is appropriate to conclude the sequence of confession, forgiveness,

and law, it may be used instead of a Psalm and the Gloria Patri.
Praise has been so much a part of the worship of the church that the resources are
many. The choir, as representatives of the congregation, may lead in an appropriate
anthem which could take the place of Psalter (said or sung) or hymn.
THE WORD IN PROCLAMATION AND SACRAMENT
The Word In Proclamation

The congregation is enabled to grow in their worship of God who is revealed in the
Word. Accordingly, the Word of God is read and then made understandable and
appUcable to our age. God speaks to the congregation through the mouth of the minister,
and through the Spirit opens the ears of his people.
Prayer for Illumination
The proclamation of the Word begins with a petition entreating God to kindle the
light of faith which enables the Word to come alive in us.
The Lessons
The Lectionary. The full counsel of God shines through clearly when a lectionary is
used to determine the Scriptures to be read and preached.
Lectionaries were developed with a concern for the entire Bible, for the liturgical year,
and for the persons and work of the Trinity. The best minds of the church sought
to exercise the teaching office by offering a guide to parish ministers, that the Holy
Scripture in its fullness might be read to the congregation.
The lectionary has several advantages: 1) it covers a great breadth of Scripture-the

whole counsel of God, helping guard the minister from tarrying too long in a favorite
book or subject; 2) while providing a sequence from week. to week (usually from the
Gospel), 3) it also relates the Gospel to its Old Testament antecedents (including an
appropriate Psalter passage) and frequently to a lesson from the Epistles; 4) it follows
the Christian year with its focus upon Christ; 5) it speaks to the persons and work
of the Trinity; and 6) it protects the congregation from the possibility of a narrow
preoccupation with the New Testament to the exclusion of the Old.
Lectio Continua. Meaning "a continuous reading;• the term has been used ever since
the Reformation to describe preaching through a book of the Bible from beginning
to end.
The advantage of this method is that it enables the preacher to treat the book as the
whole that it was meant to be. It further enables the preacher to focus study on a
book of the Bible with more thoroughness than might otherwise be possible, and enables
the congregation to learn the message of an entire book of Scripture.
Ministers responsible for a morning and evening sermon each Sunday will almost
certainly wish to prepare one of their sermons on the basis of Lectio Continua.
Heidelberg Catechism. The Book of Church Order of the Reformed Church in America
requires that all the points of doctrine of the Heidelberg Catechism be preached every
four years. Although the ecumenical lectionaries cover the points of doctrine, those
who wish to follow the sequence of the Catechism may refer to the Liturgy and Psalms.
1968, which has a lectionary for such catechetical preaching. Its advantage is that it
offers the congregation a structure of theology and a familiarity with one of the finest
of our confessions of faith.
Sermon
Preaching is the proclamation of the mes.<;age of Scripture. Whether or not the preacher
focuses upon the message of the sequential lesson or whether the preaching includes
all of the lections will depend in part upon the content of the passages and the needs
of the congregation, and the style and intent of the proclaimer. Preaching is an
opportunity to speak God's worth to the church. As such, it is both a part of worship
and the occasion for worship. Within the context of worship, the primary emphasis
of preaching must be upon God's worth.
Preaching within worship is the setting forth of God's worth, so that we, in gratitude,
may seek to be like God. The relevance of such proclamation lies in communicating
how God's worth is to be reflected in our lives. A minister who preaches that the
congregation may worship God in Word and life must show how a God-like life is
lived in our day.
Prayer for Blessing on the Word
A prayer shall be offered as a thanksgiving for the truth revealed in the Word and
as a supplication that this truth may be further revealed in our lives.
When worship includes only the grace of the WORD IN PROCLAMATION, th~n
~the creed, offering, doxology, prayers of thanksgiving and intercession, hymn, and
enediction may be understood as the congregation's RESPONSE to God's Word.
Confession of Faith
Having approached God in praise and confession, and having heard the word of grace,
the congregation now responds in the affirmation of their belief through the creed.
The Apostles' or Nicene Creed will perhaps be most frequently confessed as a summary
of our Christian faith. However, the extensive treasures of confessional statements which
enrich our Reformed Church should not be overlooked. The Scriptures and doctrinal
standards (the ecumenical creeds, the Belgic Confession, the Heidelberg Catechism,
and the Canons ofi)Qrt), together with Our Song of Hope, which includes provisions
for singing, may all be used for purposes of confession of faith.
The confession of faith is always to be made by the congregation and never by the
minister alone, because it is the response of the congregation to the proclamation of
God's Word of Grace.
The Peace
As a token of our reconciliation with one another, the congregation exchanges the Peace.
Even as Jesus commanded, we are not to celebrate our reconciliation with God unless
in our lives we have been reconciled with one another and witness that we are members
of one body.
The Peace may be shared through words, a smile, a handshake, a kiss, an embrace,
or any other gesture that is appropriate within the social context of the congregation.
When the Sacrament is celebrated, this is the historic position for the Peace. When
the Sacrament is not celebrated, theological warrant could be made for the Peace after
the Confession of Sin, or at the end of the service of the WORD IN PROCLAMATION.
The Offering
In the early church, the offering marked the bringing of the food for the celebration
of the Lord's Supper. After the Supper had been celebrated in the church, the remaining
food was taken by the deacons to be distributed among the poor of the congregation.
When in some churches it became customary not to celebrate the Lord's Supper each
Sunday, an offering of money was received at this time, some of which was used to
assist the poor.
Today, after the offering of money has been received from the congregation, these
gifts, together with the bread and wine for the Eucharist, are to be brought to the
front of the church. The elements are placed on the Lord's Table for celebration, and
the monetary offerings are put in another appropriate place.
The Doxology
When the bread and wine of the sacrament are carried forward, together with the
offerings of the people, the congregation rises to praise God in the familiar words
of the Doxology. To its familiar meaning of extolling God for temporal blessings, from
which we return a portion to him, is added in the eucharistic context the praise of
thanksgiving for the gift of Jesus Christ which we are about to celebrate in the Lord's
Supper.
The Word In Sacrament
The Sacrament of the Lord's Supper
Meaning of the Sacrament. When the Eucharist is celebrated frequently, it may be

desirable to use a brief and felicitous description of the meaning of the sacrament
which emphasizes remembrance, communion, and hope. The remembrance is of our
Lord's passion on the cross and the resulting forgiveness of our sin; our communion
is with our resurrected Lord Jesus Christ and the other members of that living body;
and our hope is that as surely as we eat this bread and drink this wine, we may as
surely be raised from the dead unto everlasting life., since Christ in his ascension
promises that he will come again to make aU things new.
An Invitation. An invitation to participate in the sacrament is extended to communicants

by the minister in the name of Christ, who is the host at his table. It shall be extended
also to those communicants who are not members of the pal,'ticular congregation.
Communion Prayer. A prayer shall be offered which includes thanksgiving to God

for his creative work, providence, and revelation, especially in Christ. This prayer
is usually punctuated by the acclamation of the people to Christ in the words of the
Sanctus (Rev. 4:8b), and by their hosannas (John 12:13). This exclamation, which brings
the historicai _P.&St of the incarn.ate life _o f Christ toge~er with the escha~logi~ future,
is entirely appropriate to the celebration of the Supper, which does the same. The
short period of silence which follows reflects the description of worship in the book
of Revelation, where after the adoration of God all of heaven keeps silence.
The Communion prayer continues with: thanksgiving to God for his work of redemption
by the recalling of the birth, life, suffering, death, and resurrection of Jesus Christ
and the gift of the Holy Spirit; the offering of ourselves in Christ as holy and living
sacrifices; a petition for the working of the Holy Spirit among us so that the breaking
of bread and the sharing of the cup wiD be to us the communion of the Body and
Blood of Christ; a petition for the unity of Christ's body, the church, which is affirmed
in the celebration of the Supper; and in conclusion a thanksgiving for our hope in
Christ, with the frequent addition of the ancient prayer of Scripture, Maranatha,
"Come, Lord Jesus."
In communion the words of institution remain always the same, those Jesus spoke
to his disciples in the Upper Room. Whether the blessing over the bread is separated
from the blessing of the cup will depend largely on how the sacrament is distributed
in a given congregation. For example, during the first meal in the Upper Room, the
blessing of the bread began the meal, while the blessing of the cup probably came
at the very end when the cup of wine was shared.
When the congregation remains in the pew, the bread will be distributed immediately
after the words of institution for the bread have been spoken. In an attempt to give
some sense of unity, many congregations retain the bread and all eat at once when
the minister recites the words for distribution (1 Cor. 10:16). Then in a separate gesture
the words of institution for the cup are read, and again people retain their glasses
until all have been served and the minister recites "the cup of blessing which we bless
is the communion of the blood of Christ."
In congregations where the communicants come forward to sit or stand about a table,
the words of institution for both bread and wine will be said consecutively, and the
bread and wine wiD follow one another around the communion table. In such instances,
if the congregation serves one another, they will frequently follow the minister's example
by saying, " the bread which we break is the communion of the Body of Christ:• with
the corresponding phrase for the wine.
THE RESPONSE
Communion Thanksgiving
Having heard and tasted God's grace in the proclaimed Word and visible words of
bread and wine, the congregation responds with a biblical Psalm of Thanksgiving.
It should always be an occasion of celebration and ought to be entered into with joy
by minister and congregation.
Prayers of Intercession
Intercessory prayers express our gratitude for God's gifts and our participation in
the communion of the saints as we offer our concern for the world in the name of
Christ. The intercessions may be concluded with the Lord's Prayer. The Prayers of
Intercession are also a place where churches which practice healing may appropriately
engage in that service within the liturgy. In this connection the laying on of hands
and anointing with oil may also be practiced.
H.vmn
Time permitting, if hymns have not been sung during the distribution of the elements
of the Lord's Supper, it is appropriate to close the service with a final hymn of praise,
either rejoicing in our Lord's resurrection or in his coming again. Nunc Dimittis or
"Song of Simeon" may also be sung (Luke 2:29-32).
The Benediction
The service is closed with the benediction. In the benediction, as in the salutation,
the minister has the privilege of speaking for Christ, and bestowing Christ's blessing
in the name of the Triune God upon the congregation as it goes forth to live out in
full the paradigm of Christian life which it has enacted within its liturg,,· of worship.
Insofar as the minister speaks on behalf of Christ and gives Christ's blessing to the
congregation, it is appropriate that canonical words of benediction be used.
The Word in Sacrament
The Sacrament of Baptism
The Sacrament of Baptism will generally be placed either before or after the sermon
as a means of grace, a visible word of God. The preferred position of the 1968 Liturg_v
and Psalms was after the offering and doxology as a response to the Word. This
sacrament may be placed at the beginning of the service insofar as baptism represents
cleansing from sin, ingrafting into Christ, and therefore entry into the church.
Because the acknowledgement of corporate sin, as weD as of God's forgiveness in Christ,

is included in all of the forms for baptism, the sacrament can be used instead of the
usual Prayer of Confession, Kyrie, Words of Assurance, and Law.
The Book of Church Order of the Reformed Church in America requires that all
services of baptism be performed ac; a part of congregational worship. At least one
parent shall be a communicant member of the congregation in which the baptism
is taking place, and while "godparents" may be present, it is required that the parents
or legal guardians of the child take the vows.
Baptism shall be administered using water by sprinkling, pouring, or immersion in

the presence of the entire congregation.
The Meaning of the Sacrament. Baptism is the visible Word of God that we are cleansed
in Christ's blood, buried with him into death that we might rise with him and walk
in newness and life. In baptism we participate in the covenant of salvation, are ingrafted
into the Body of Christ, and are sealed by the sanctifying power of the Holy Spirit.
The Institution. The dominical words of Matthew 28:18-20 should be used.
VoltS. The Christian names of the persons to be baptized shall be used, and in case
of infant baptism parents or legal guardians shall respond to the questions.
The members of the congregation are also asked to make vows accepting responsibility
for the nurture and upbringing of the baptized, and together will confess their faith
in the words of the Nicene or Apostles' Creed.
Prayer. A prayer will be offered to God in thanksgiving for the grace shown through
Jesus Christ and signed and sealed by this baptism.
Administration of the Sacrament. Christian names (to the exclusion of family names)
are used as the person/s are baptized in the Triune name.
The requirement of the state for the naming of the child at birth, coupled with the
frequent delay of several weeks for the baptism of the child, have obscured the ancient
Christian custom of giving the child its name at baptism. The family name is part
of the child's inheritance by birth, but the "Christian name'' is given at baptism ,
marking him or her as a Christian. The church should not further confuse the issue
by using family names at the baptismal service.
If baptism is to be performed by sprinkling, the nature of the sacrament as sign, or

"visible word," should be respected, and a generous amount of water should be used
in the trine gesture.
Section IV: A LITURGICAL MISCELLANY
Position of the Minister
Calvin began his service from behind the Lord's Table, signifying that we could
approach God only through his Son, Jesus Christ. Only during the service of the Word
when the Scriptures were to be read and proclaimed would Calvin ascend the pulpit.
After the proclamation he returned to the Table for the service of Response.
In more recent times it has also been suggested that there is a certain appropriateness
in beginning the Approach to God at the Baptismal Font, signifying that only as we
are baptized into Christ and have been washed in his blood are we able to receive
the absolution he promises. For the Service of Grace, the proclamation of the Word
could then be done from· the pulpit, while the sacrament of the Lord's Supper would
be conducted from the Table. Following that same logical sequence, the minister could
perhaps best lead the Response from the very midst of the congregation.
The Choir
As skilled persons of articulate voice and accurate note, the choir is invaluable in
leadership in public worship. The choir should always be prepared to assist the
congregation in the singing of its hymns and responses, and should be prepared to
set the tone d esired by minister and choral director. Similarly, the choir can be
invaluable in assisting the congregation in clear, articulate spoken responses throughout
the service.
When the choir leads in worship through an anthem, that anthem should be a part
of the ongoing flow and sequence of the service and not an inserted bit of special music.
The use of the lectionary can be of great assistance to minister, organist, and choir
director alike in enabling everyone to know well in advance which Scriptures will be
used so that appropriate music can be selected to enhance the service.
The choir and organ should be placed in such a way as to offer maximum support
for congregational hymnody, while at the same time minimizing any visual distraction
from the means of grace as celebrated at pulpit, font, and table.
The Lectionary and Variety Throughout the Service
The use of the lectionary offers a controlling principle for including a disciplined variety
within many of the variable elements of the worship service. For example, the passage
from the Psalm assigned in the lectionary can be searched for passages appropriate
to sentences. The salutation can well come from the Epistle. The hymn of praise may
be sought out in terms of the index of scriptural allusions in our hymnals. It is also
possible that the lections for the day may contain suggestive material which can be
paraphrased for a Prayer of Confession, or that there may be words appropriate to
the Words of Assurance (forgiveness). Similarly, the lections may contain material
appropriate for the law. The possible use of the Psalm or the Psalter or a sung version
of the Psalm is a.lso obvious. During the exegesis of the lections and the preparation
of the sermon, consideration should also be given to which confession of faith would
be most appropriate-including stanzas from Our Song of Hope. Finally, the
benediction could also be used from the Epistle from which the lesson is taken.
The Virtues of Repetition
Because much of worship is repetitive, we tend to hear most frequently from those
who wish more variety in worship. We tend to overlook the fact that many people
cherish the virtues of repetition and will greet unwarranted variety with considerable
hostility.
While there is such a variety of Scripture that can be used for a guide to gratitude
at the place where the law is read, the wise pastor will frequently include the Ten
Commandments and the Summary of the Law. Similarly, while one will not wish to
ignore the treasures of the Heidelberg Catechism, or the pertinent contemporaneity
of Our Song of Hope, the wise pastor will frequently include the Apostles' Creed for
the congregation's confession of faith.
In the same way, while specially written prayers of confession may in many instances
be very appropriate, variety should be introduced only when it contributes to an
articulation of an element of worship within a coherent structure and flow, and is
understood by the congregation. It must never be forgotten that the structured repetition
of the liturgy is an important factor in the nurture of God's people.
A Theology of Announcements
Those responsible for the leadership of worship should do all that they can to assist
the congregation in a knowledgeable awareness of the movement of worship from the
votum to the benediction. To accept this responsibility raises anew the necessity for
a liturgical theology of announcements.
There are two categories of congregational information which can be placed within
the context of the flow of worship. One consists of those occurrences within the life
of the church where the members are called upon to otTer themselves in service. Such
announcements could well be made as a part of the offertory. Theologically and
liturgically, this would have the advantage of verifying the nature of the event.
A second category consists of announcements of births, weddings, healings, and other

occasions for thanksgiving, as well as announcements which seek the prayers and
sympathy of the congregation for those who have suffered loss through illness, death,
or other distress. Most appropriately, these announcements should be made
immediately prior to the prayers of thanksgiving and intercession in which these persons
are to be remembered.
In sum, a proper liturgical theology would divide announcements into three groupings:
the intercessory, which are made immediately prior to the intercessory prayer; those
seeking the offering of self in service, which are made as part of the offertory; and
all others which are made before or after the ser vice or are preferably confined to
the church bulletin .
Respecting the Congregation
Ministers frequently fall into the habit of demeaning the congregation through excessive
verbal instruction. For example, when there is a printed bulletin, there is no need
to announce the hymn. It is good to allow the organist to play through the hymn once
so that newcomers may become fa miliar with the tune. The congregation does not
need to be told when to stand or when to sit. A simple gesture, or better the example
of the minister and choir will be adequate. Verbal instructions are breaks in the flow
of the service and create an unnaturalness that is not necessary. The minister does
not serve as a master of cermonies, but as a servant of the liturgy, which is the service
of the people in the worship of God.
When the structure and flow of worship have been given due consideration by the
worship leadership of the church, there will be an eager expectation on the part of
the congregation that will enable the service to flow smoothly as a dialogue between
leader an~ongregation in praise of Almighty God. (ADOPTED)
*********************
The Commission on Worship also gave attention to future directions in worship in the RCA.
Among the subjects whi<;h will be addressed in the future are: worship education events
throughout the denomination; preparation of worship resources for some of the non-
congregational gatherings within the denomination (e.g., retreats, council sessions, assembly
meetings); the preparation of prayers for use in public worship; and the publication of
approved alternate services.
Report of the Hymnbook Promotion Committee
The Hymnbook Promotion Committee began its efforts to promote Rejoice in the Lord
(RIL) in January, 1985. Since then the committee has held four meetings, o ne of which
was via telephone conference call. Serving on the committee are Robert J. DeYoung, Norman
Kansfield, Louis Lotz, Kitty Paladin, Peter Paulsen, and Roger Rietberg.
During these 18 months, the committee celebrated the purchase of the entire first printing
and 7,fYJO orders against the second printing which was released during the last week of
March.
The committee's efforts have been directed toward the following.
Introductory hymn festivals Approximately 25 hymn festivals have been held.
Advertising The committee with Eerdmans co-ordinated the print media advertising
of RIL in professional music journals and church publications.
RIL Ne:-stetter: in re:Sources A distinctive mast head for a single sheet was designed
for vanous wnters to reflect upon a single hymn. This variation on the hymn-of-the-
month introductions used in many churches has now provided ten interested people
to introduce to the readers of re:Sources a like number of hymns. It is anticipated

that this project will continue with some 40 contributors contacted.
Music festivals The committee has had a representative or has arranged for RIL to
be prominently displayed and demonstrated at several national and international hymn
festivals. RIL was acclaimed at the International Hymn Festival in Bethlehem.
Pennsylvania, where it was the featured hymnal in an evening hymn festival.
Associated publications Several useful publications are being planned as a result of

RIL Erik Routley, original editor, had planned a ''handbook" for organists with notes
on hymn style and playing. Mark Bauman, a graduate student at the University of
Iowa following his work at Central College, has expressed the desire to write a
Companion (historical backgrounds of texts and tunes) to RIL as a doctoral
dissertation. The unfinished handbook material of Erik Routley will be included in
a unique format and augmented by other contributors. Leonard Kraemer, pastor of
the Bowne Street Church in Flushing, New York, is developing a computer-based
concordance. The Christian Reformed Church is preparing a bibliography of related
organ/choral music on hymn runes in RIL and their new Psalter. Efforts are still
being made to offer RIL in braille.
The final effort of the committee is to prepare and distribute a packet containing a cover
letter, an information statement on festivals, selections from reviews, endorsements, and
an ad-o rder form.
Although initial effort to introduce RIL is past, there remains a continuing need to demonstrate
this worthy creation of the RCA to its congregations and to the Christian community at
large. It seems appropriate at this time to place the continuing promotional efforts on behalf
of RIL in the hands of the Commission on Worship. It is a practical transition since two
members of the Promotion Committee now also serve on the Commission on Worship.
R-4.
To discharge the Hymnbook Promotion Committee with
appreciation, with the understanding that responsibility for Rejoice
in the Lord will be assumed by the Commission on Worship.
(ADOPTED)
Use of CRC Liturgies in the RC4
1. The Classis of Queens overtures the General Synod to request the Commission on
Worship to study and make recommendations to the 1987 General Synod regarding
the use of official liturgies of the Christian Reformed Church in the RCA.
Reasons:
1. There is a need for approved liturgies when joint services are held.
2 . The official lirurgies of the Christian Reformed Church can provide useful and meaningful
alternatives to the current liturgies of the RCA .
R-5.
To instruct the Commission on Worship to study and make
recommendations to the 1987 General Synod regarding the use of
official liturgies of the Christian Reformed Church in the RCA.
(ADOPTED) ...,.
185
REPORTS ON CHURCH ORDER

...
~
Report of the Commission on Church Order

·. . .
Since the last meeting of the General Synod. the Commission on Church Order met at
the denominatiol)~ offices in New York City on November 19. 1985. and via telephone
conference call oq~arch
·y I
12, 1986. .
CLERGY PROFESSIONAL DEVELOPMENT
In response to a recommendation of its president. the 1984 General Synod instructed the
Office of Human Resources to study a means,to strengthen the professional development
requirement and offer to the General Synod of.l985 a proposal which would increase the
likelihood of its enforcement (MGS 1984, p. 229). The 1985 General Synod received and
adopted such a proposal, voting to refer the ma!!er to the Commission on Church Order
for development of appropriate revisions to the BCO, Chapter I, Part 11, Article 7. Section
I, for recommendation to the 1986 General Synod (MGS 1985, pp. 219-220).
The commission in reviewing this matter determined that provision for the professional
development requirement could more appropriately be included in Chapter I, Part II, Article
11 (Classis Supervision of Ministers of the Word).
R-1.
To adopt the following addition t9 the Book of Church Order,
Chapter 1, Part ll, Article If for recommendation to the classes
for approval:
4. The classis shall insure that each installed pastor under its
supervision annually undertakes a program of professional
development as outlined in the call form (Formulary 5). An
appropriate committee or agent of the classis shall review annual
professional development reports submitted by the pastor and
consistory to the classis in order to assess the adequacy of the
professional development program undertaken. The professional
development reports shall be forwarded by the classis to the
Office of Human Resources for inclusion in the minister's
.... permanent record. (ADOPTED)
Consideration was also given to requiring professional development of those ministers serving
in specialized ministries. One option was to make it a requirement for installation so that
installation to a specialized ministry cot,Wo not take place until the classis received evidence
of adequate provision for annual professional development. However, since neither the classis
nor the minister involved has any authority over the employing agency in such instances,
it was unclear how such a requirement could accomplish much more than place an undue
burden on those ministers looking 'for service outside of the parish and further limit the
number of specialized ministries into which a minister could be installed.
IMPLICATION OF FULL PARTICIPATION IN COCU
In response to the report of the Commission on Christian Unity, the 1985 General Synod
instructed that commission "in cooperation with other appropriate commissions" to study
the implications of full participation in the Consultation on Church Union (COCU) for
report and recommendation to the 1986 General Synod (MGS 1985, p. 134). The Commission
on Church Order was contacted as one of three "other appropriate commissions."
The commission reviewed relevant excerpts from the 1984 and 1985 Minwes of General
Synod (MGS 1984, pp. 123-4; MGS 1985, pp. 134-5) and discussed the report of the COCU
Commission on Church Order with the RCA's observer to that COCU commission.
Noting that a decision to participate does not in itself commit the RCA to enter the covenanting
process. the commission communicated to the Commission on Christian Unity that it does
not see any implications for the BCO if the RCA were to become a participating member
in COCU.
RECEPTIO!'; OF MI!';ISTERS FROM OTHER DE!';OMI!'I;ATIO!';S
At the request of the GSEC. the Commission on Church Order reviewed a proposed process
for the reception of ministers from other denominations for development of appropriate
recommendations to the BCO. The commission referred its suggestions for amendment of
the BCO to the GSEC for its discussion and recommendation to the General Synod. (See
the report of the GSEC elsewhere in this section.)
CLASSIS MEMBERSIDP OF PERSONS SERVING IN SPECIAi..IZED MINISTRIES
The Commission on Church Order received for information a letter from a classis pastoral
care committee. The letter raised several questions with respect to the recent amendment
to the BCO in which ministers serving in specialized ministries are required to join the
classis in geographic proximity to the place of service (BCO. Chapter I. Part 0. Article
11 , Section 2). Further discussion of this amendment and related questions is scheduled
for the fall, 1986, meeting of the commission.
Report of the Committee on Restructure of the Board of

Theological Education
In his report to the 1984 General Synod, President Leonard V. Kalkwarf recommended
that a special committee be appointed to review the structure of the Board of Theological
Education (BTE). President Kalkwarf. having served as a member of the board for six
years, chairing it for two years, had an appropriate background (or calling the attention
of the General Synod to the need for this review. In his report, he especially highlighted
the establishment of management committees and the need to review and legitimitize their
"appointment, number, and accountability" (MGS 1984, p. 31).
The General Synod Executive Committee appointed a committee of Herman J. Ridder,

J. David Muyskens, Richard Rhem, Douglas Fromm, and Leonard Kalkwarf (chair) to
carry out this study. The general secretary. Edwin G. Mulder, and presidents-elect Marvin
D. Hoff and Robert A . White were to serve as consultants. Later, with his appointment
as director of the Theological Education Agency (TEA) , Kenneth Van Wyk was also added
as a consultant.
The committee began its work on February 15, 1985, at a meeting in Newark, NJ. It met
again on April 9, 1985; October 7-8, 1985; and completed its task on December 17, 1985.
In addition to reviewing the recent history of theological education structure in the RCA,
the October 7-8 meeting was characterized by reports by the Commission on Women, the
representatives for the Black Council, the Council for Pacific and Asian-American Ministries,
the American Indian Council, and the Hispanic Council. In addition, there were reports
from the Society for the Advancement of Continuing Education in Ministry, the General
Program Council's Secretary for Program, the Office of Human Resources through its
CHURCH ORDER 187
coordinator. as well as from the Council of Synod Executives. Further input was received
by the commiuee from the seminary presidems as specific presemations to the committee.
Throughou1 the October 7-8 meeting. a represemative of the Association of Theological
Schools was also in auendance.
BACKGROUKD
The commiuee began its work by reviewing the background of the BTE. The board was
created by the 1967 General Synod. Previously. Western and New Brunswick Seminaries
had separate. legally constituted boards of trustees. With the establishmem of the BTE.
the members of the board carried three responsibilities simultaneously: the Board of
Theological Education for the General Synod: the legal board of trustees for New Brunswick
Seminary. a New Jersey corporation: and the legal trustees for Western Seminary. a Michigan
corporation. The membership of the BTE was (and is) comprised of four persons from
each particular synod. two lay and two clergy. Of the four from each synod. one is to be
a minority person. In addition. the General Synod elects three members-at-large. for a
total membership of Tl.
Pan of the thinking of the RCA at the time of the formation of the single board of trustees
was the ultimate imegration of both of its seminaries into a single program. The next step
following upon the single board of trustees was a merged administration. Thus. in 1969.
the BTE appointed Dr. Herman J. Ridder as president of both institutions. During that
time. a special curriculum was initiated by the two schools in a joim venture which was
called the Bi-level. Multi-site Program. In an effort to further unify the theological education
program of the General Synod . students began their preparation in the previously memioned
curricular program by spending their first two years at New Brunswick Seminary and the
last two years at Western Seminary.
After two years of the new program of unified administration . Dr. Ridder accepted a call
to the Central Reformed Church in Grand Rapids. The board then appointed Dr. Leste r
J. Kuyper to serve as imerim administrator for an additional two years while a search was
made for a president for the new program. However, because of changing economic
conditions which worked hardships on student movement from one campus to the other.
as well as the loss of its initial leadership in the person of Dr. Ridder. the BTE went back
to having separate presidems for the two institutions while it maintained the single board
of trustees.
In a more recent history. the two presidents found it necessary to establish local management
committees for each institution. By then. meetings of the BTE had become more infre-
quem and there seemed to be a need for stronger local management. Having functioned
informally for several years, the existence in membership of the managemem commiuees
was ratified by an addition to the bylaws of the BTE. The present bylaws state: "membership
on the New Brunswick Management and Western Management Commiuees shall consist
of those persons appointed by the chairperson of the board approximate to the respective
seminary and such other persons as the president of the respective seminary. in consultation
with the chairperson of the board, shall co-opt to serve because of their particular expertise.
Management Committees shall function under leadership of the presidents of the two
institutions." Gradually, they were reputed to have become unofficial local boards of trustees
for the two seminaries.
BASIC ASSUMPTIONS
At its October 7-8 meeting, upon hearing a number of representatives from various aspects
of the church and more specifically, theological education. the committee drew up ten basic
assumptions which would need to be reflected in whatever structure was ultimately presented
to the church. T he assumptions are the following:
I . Each institution needs its own informed oversight.

2 . Theological education in the RCA needs informed oversight.
3 . T heological education shall be missional in character. (The implication
of this assumption is that no longer are the seminaries there only for the
purpose of training RCA ministerial candidates within the life of our own
church.)
4 . The RCA has the principal responsibility of funding theological educa-
tion. (That is to say, a portion of the theological education costs must be
guaranteed by the denomination.)
5 . Seminary education is the beginning of a life-long process in which the
church and learner covenant together for excellence in ministry.
6. The RCA should standardize procedures for the certification for ministry.
7. Ecclesiastical as well as academic models should inform the policies of
the RCA's theological education.
8. The structure of the board should provide for the care and accountability
of administrators and board.
9. The RCA should provide. nurture, and care for all those seeking ordina-
tion in the RCA.
I 0. The diversity of the church and its varying needs for ministry should be
reflected in the composition of the seminaries' personnel and governance.
PROPOSAL
Based upon the above assumptions, the committee developed the following proposal for
the restructure of the Board of Theological Education.
Structure
A single Board of T heological Education wou ld continue with 34 members, the creation
of 14-member executive committees for New Brunswick Theological Seminary (NBTS)
and Western T heological Seminary (WTS) , and a six-member executive committee for the
Theological Education Agency (TEA).
Eighteen members would be nominated by the particular synods, three from each synod.
At least six of these members would be ministers and at least six would be laypersons.
A rotation of positions open to ministers and laypersons would be assigned by the General
Synod Commission of Nominations. One of the three nominees made by each particular
synod would be either a racial minority or a woman so as to provide a minimum of three
members of racial minorities and three women from among the particular synods' nominees.
Of the 18 BTE members nominated by particular synods. seven would serve on the NBTS
Executive Committee, seven on the WTS Executive Committee, and four on the TEA
Executive Committee.
Sixteen members would be nominated by the various executive committees of the BTE.
Seven of these would be nominated by the NBTS Executive Committee, seven by the WTS
Executive Committee, and two by the TEA Executive Committee. The majority of the
CHURCH ORDER 189
nominees from each of the executive committees must be members of the RCA. All nominees
would be channelled through the Commission on Nominations for recommendation to the
General Synod.
The general secretary of the RCA would continue to be an ex-officio (without vote) member
of the board. Other executive staff of church agencies or assemblies may serve as consultants.
but not as members of the BTE.
A rotation of assignment of which members nominated by particular synods would serve

on which executive committee would be designed by the BTE. There would be two
representatives of western synods on the executive committee of NBTS and two
representatives of eastern synods on the executive committee of WTS. There would be two
representatives of synods other than the Synod of the West on the executive committee
of the TEA. and one of them would be from one of the eastern synods.
The coordination necessary to effective BTE functioning would be provided by the officers
of the board with the presidents of the seminaries and the TEA director. They would not
regularly meet as a separate committee. but would consult in order to:
• Plan BTE meetings including dates. agendas. and schedules:

• Monitor the rotation of BTE members nominated by particular synods:
• Review the self-selection of BTE members for membership on the BTE committees
and recommend the membership of BTE committees.
The BTE would establish standing committees for asset management: program and
certification: institutional support: and faculty and student life. The purpose and function
of these committees would be as follows:
The Program and Cenificmion Committee would oversee the mission and programs
of the two seminaries and the TEA and process Certificates of.Fitness for Ministry :
certificates for ministers. directors. and associates of Christian education: and
dispensations from the Certificate of Fitness for Ministry. It would:
• Recommend to the board appropriate action on significant curriculum revisions

as proposed by the executive committees of the seminaries.
• Recommend to the board appropriate action on recommendations for Certificates

of Fitness for Ministry received from the seminary faculties and the TEA director.
• Recommend to the board approporiate action on requests for certification of
ministers, directors, and associates of Christian education.
• Recommend to the board appropriate action on requests for dispensation from

the Certificates of Fitness for Ministry as received from the seminaries or the TEA:
• Review and evaluate continuing education programs of the seminaries:
• Consider such matters of mission and program as are referred to it by the executive
committees of the seminaries.
(It is intended that the TEA Certification Committee would then be replaced by an
advisory team of two faculty members from each seminary.)
The Faculty and Student Life Committee would oversee faculty matters, personnel
policies, and student life in the seminaries and the TEA. It would:
• Recommend to the board appropriate actions on request for tenure submitted by

the executive committees of the seminaries;
• Receive for information written repons from the executive committees of the
seminaries concerning non-tenure appointments for two or more years;
• Receive for information written repons from the seminary presidents concerning
appointments of administrative officers;
• Recommend to the board appropriate action on requests for appointment to the

Office of Professor of Theology received from the executive committees of the
seminaries;
• Receive annual repons from the executive committees concerning campus life
and student and faculty concerns at the seminaries and concerns of students under
the supervision of the TEA;
• Repon annually to the board concerning campus life and faculty and student
concerns.
The Asset Management Committee would exercise supervision over the financial affairs
of the BTE and have oversight over the operational, capital, and endowment funds
of the seminaries and the TEA. The treasurer of the BTE would serve as an ex-
officio member. Without limiting its general oversight, the committee would fulfill
the following specific responsibilities:
• Prepare the board's annual budget for submission to the BTE at its April meeting;
• Recommend to the board appropriate action on the annual budget of the seminaries
and the TEA as submitted by the executive committees and monitoring these
budgets when approved;
• Arrange for the annual audit of the board's financial accounts and records by
independent, cenified public accountants and review these audits annually ;
• Recommend to the board appropriate action on any proposed capital fund

expenditure not included in the annual budget of the seminaries or the TEA;
• Recommend to the board appropriate action on any proposal to sell or encumber

any real propeny of the seminaries;
• Receive repons from the executive committees concerning campus facilities and
recommend to the board appropriate action on proposed campus master plans
and major construction or renovation projects.
The lnstiturional Suppon Committee would be responsible for policies and programs
that will interpret the mission and needs of theological education to supponing
churches and individuals and provide adequate financial suppon for the seminaries
and the TEA. It shall:
• Conduct an annual review of the financial development programs and strategies

of the seminaries and the TEA;
CHURCH ORDER 191
• Propose strategies for board member involvement in efforts to generate financial

support for theological education and its institutions/agency;
• Coordinate fund-raising efforts and major fund drives as proposed by the executive
committees;
• Propose strategies for the interpretation of the mission and programs of theological
education and its institutions/agency;
• Recommend policies and programs to increase denominational funding for

theological education and its institutions/agency.
See Appendix A for an illustrative chart of the proposed organizational structure.
R-2.
To adopt the following amendments to the Constitution of the Board
of Theological Education (deletions enclosed in parentheses and
additions are underlined):
Article IV Membership
Sec. 1 The Board of Theological Education shall consist of

(twenty-seven) thirty-four members..•
Sec. 2 (Members shall be either ministers or laypersons of the

Reformed Church in America.).
Article V Nomination and Election
Sec. 2 (Two ministers and two laypersons shaU be elected as

members from nominees submitted by each Particular
Synod of the Reformed Church in America. Each
Part.icular Synod shall nominate one layperson or
minister, as the case may be, for each office to be filled
by election of the General Synod. The nominees from
each particular synod shall include at least one person
from among tbe minorities. represented by minority
councils officially recognized by the General Synod and
whose requests for membership in the Board of
Theological Education have been approved by General
Synod.)
Three members shall be elected from nominees sub-

mitted by each particular synod of the Reformed Church
in America. At least six or these members must be
ministers and at least six, lay persons. One of the three
persons nominated by each particular synod must be
from among the minorities represented by minority
councils officially recognized by the General Synod or a
woman, so as to provide for a minimum of three minor
ity members and three women from the nominees of the
particular synods. The General Synod Commission on
Nominations shall assign rotations to ensure the mem-
bers from the particular synods meet these require-
ments.
Sec. 3 (Three members at large-either ministers or layper-

sons-shall be elected from nominees submitted by the
General Synod's Committee on Nominations.)
Sixteen members shall be elected from the nominees

submitted by the executive committees-seven by the
New Brunswick Theological Seminary Executive Com-
mittee; seven by the Western Theological Seminary
Executive Committee; and two by the Theological
Education Agency Executive Committee. The majoritv
of these nominees must be members of the Reformed
Church in America.
Article VI Meetings
Sec. 1 The board shall meet at least twice a year. The annual
meeting shall be in the spring. The date, time, and place
of meetings shall be determined by the (Executive
Committee) officers. Written notice...
Sec. 2 Special meetings may be called by the (Chairperson)

moderator of the board or by the (Executive Committee)
officers and shall be called by the (Chairperson)
iiiOdefator, and failing to act within ten days, then by
the secretary on written request ...
Article VII Officers
Sec. 1 The elected officers of the board shall consist of a

(Chairperson) moderator, (Vice-Chairperson) vice
moderator, a secretary, and a treasurer, ...
Article VIII Election of Officers
Sec. 1 In the election of the (Chairperson) moderator, (Vice-

Chairperson) vice moderator, secretary, and treasurer,
a written nominating ballot shall be considered in
nomination...
Article IX Duties of Officers
Sec. 1a The (chairperson) moderator shall call and preside at

all regular and special meetings of the board and
executive committee, shall be an ex-officio member of
all committees of the board, and shall perform such
other duties and exercise such other powers as usually
pertain to the office. The (chairperson) moderator shall
be entitled to vote on all matters coming before the board
for decision. (In consultation with the seminary
presidents and the director of the Theological Education
Agency, the chairperson shall prepare the agenda for
the meetings of the board.)•
CHURCH ORDER 193
Sec. lb (At the beginning of each academic year the chairperson

shall meet with the presidents of the seminaries to
evaluate their work and the administration of the school
and discuss with them both long- and short-term goals
of their schools. The chairperson shall also appoint a
committee to evaluate the work of the president not less
than one year prior to the expiration of the president's
contract.)*
Sec. lc (The chairpe.rson shall meet at least annually with the

director of the Theological Education Agency for
purposes of evaluation and goal-setting. The chairperson
shall also appoint a committee to evaluate the work of
the director not less than one year prior to the expiration
of the director's contract.)*
Sec. 2 The (Vice-Chairperson) vice moderator shall assist the

(Chairperson) moderator in the performance of the
duties of the office of (Chairperson) moderator
and in the absence of the (Chairperson) moderator
shall perform all the duties and exercise all the powers
of that office and shall be responsible for worship and
devotional services at the meetings of the board.
Sec. 3 The secretary shall prepare and mail notices of the

meetings of the board (and of the Executive Committee).
The secretary shall keep a true and accurate record of
all proceedings of the board (and the Executive
Committee), a separate minute book for all actions...
Sec. 4 The treasurer shall be the fiscal officer of the

Corporation ...The treasurer shall also perform such
other duties as may be directed by the board (or by the
Executive Committee).
Sec. 5 The seminary presidents and the director of the

Theological Education Agency shall be the chief
executive officer of their respective corporations whose
duties shall include those defined in the Articles of
Incorporation, the position description as prepared by
the Board of Theological Education, and the provisions
of the contract at the time of employment. (The work
of the presidents and the director shall be reviewed
annually by the chairperson of the board. Prior to the
renewal of their contracts, their work shall be reviewed
by a committee appointed by the chairperson of the
presidents and the board. The seminary presidents and
the director of the Theological Education Agency shall
serve at the pleasure of the Board of Theological
Education subject to any contractual rights.)*
Article X The Executive Committees
Sec. 1 (The Executive Committee shall consist of the

Chairperson of the Board, the Vice-Chairperson,
Secretary and Treasurer and three other members of
the Board who shall be elected at the annual meeting
according to the same method used for the election of
officers. The General Secretary, RCA, or a
representative appointed by the General Secretary, shall
be an ex-officio member, without vote, of the Executive
Committee.)
Executive committees shall be elected for New Brunswick

and Western Theological Seminaries and the Theological
Education Agency. A rotation of assignments for
members nominated by particular synods shall be
prepared so that: two representatives of western svnods
shall be on the executive committee of New Brunswick;
two members of eastern synods shall be on the executive
committee of Western; and two representatives of synods
other than the Synod of the West-one of them from
an eastern synod-shall be on the executive committee
of the Theological Education Agency.
Sec. 2 The executive committees shall have and may exercise

all of the authority of the board. (It) They shall not have
authority to fill vacancies (in its) on their own member-
ship or in the membership of the board, authority to
change rank of a member of the faculty or authority
to approve the appointment of aay person to the faculty
for a period exceeding one full academic year. (It) They
shall have power to suspend but not remove any officer.
The designation of (this) these executive committees shall
not operate to relieve any member of the board of any
responsibility imposed by law as trustees of the two
seminaries or Theological Education Agency
corporations.
Sec. 3 (Each) All members of the executive committees shall

hold office beginning the first day of July following the
annual meeting of the board and until (his) their
successor is elected and qualified.
Sec. 4 The presidents of the seminaries and the director of the

Theological Education Agency shall attend all meetings
of their respective executive committee unless otherwise
requested.
Sec. S Regular meetings of the executive committees may be

held without notice at such time and place as the
executive committees may fix from time to time by
resolution. Special meetings of (the) an executive com-
mittee may be called by the (Chairman) moderator of
CHURCH ORDER 195
that executive committee and shall be called by (him)

that moderator on written request of any two members
of the committee upon one day's oral or five days' written
notice stating the place, date, and hour of the meeting.
Any member of (the) an executive committee may waive
in writing notice of any meeting of that committee and
no notice of any meeting need be given to any member
thereof who attends in person. The notice of a meeting
of (the) an executive committee need not state the
business proposed to be transacted at the meeting.
Sec. 6. A majority of the members of (the) an executive com-

mittee shall constitute a quorum for the transaction of
business at any meeting thereof and an action of (the) an
executive committee must be authorized by the
affirmative vote of a majority of the members present
at a meeting at which there is a quorum (is present).
Sec. 7. Any action that may be taken by (the) an executive

committee at a meeting may be taken without a meeting
if a consent in writing, setting forth the action so to be
taken, shall be signed before such action by all of the
members of (the) that executive committee.
Sec. 8. Any member of (the) an executive committee may be

removed at any time with or without cause by resolution
adopted by a majority of the full membership of the
board. Any member of (the) an executive committee may
resign from (the) that executive committee at any time
by giving written notice to the (Chairperson) moderator
or secretary of the board, and unless otherwise specified
therein, the acceptance of such resignation shall not be
necessary to make it effective.
Sec. 9 Any vacancy in (the) an executive committee may be

filled by an election according to the usual manner at
the next regular or special meeting of the board.
Sec.lO (The) An executive committee may fix its own rules of

procedure which shall not be inconsistent with the
Constitution of the Board of Theological Education. It
shall keep regular minutes of its proceedings and report
same to the Board of Trustees for its approval at the
meeting thereof held next after the proceedings shall
have (been) taken place. The board may revoke or alter
any action taken by (the) an executive committee subject
to the contract rights oflltird parties. (ADOPTED)
*It is intended that the portions deleted from Article IX, Sections la, lb, lc, and 5 will
be included in the Bylaws of the Board of Theological Education.
R-3.
To endorse the establishment of BTE standing committee for asset
management, program and certification, institutional support, and
facultv and student life. (ADOPTED)
Levels of Authority
Although it is impossible to prescribe appropriate decision-making authority at each level
in every instance that may arise, the chart attached as Appendix B illustrates appropriate
levels of authority for decision-making in key instances of governance.
R-4.
To adopt the following guidelines for the levels of authority for the
administration, the executive committees, and the Board of
Theological Education:
1 . Final authority, including fiduciary responsibility, for the

governance of theological education resides in the BTE as the
agent of the General Synod for matters of theological education.
2 . Initiatory authority for policies and recommendations that have

impacting influence with reference to the future life and
character of the institution excepting in those matters that the
General Synod shall decide are clearly fiduciary in character
is delegated to the executive committee of each institution/agency
together with the authority to make decisions necessary for the
effective functioning of each institution/agency between meetings
of the BTE and other short-term decisions which do not require
the attention of the full BTE.
3. The p resident or executive director is responsible for the

administration of each institution/agency according to the stated
policies and procedures established by the BTE. (ADOPTED)
Meetings and Calendar
The current Constitution of the BTE requires that the board meet at least twice a year.
The committee strongly affirms that requirement. The proposed restructure assumes that
the individual executive committees would meet at least three times a year.
A calendar of these meetings might be:
Individual Executive Committees, no later than September 30. The focus of the meeting
would be on preparations for the fall meeting of the BTE.
Board of Theological Education, no later than November 15. The focus of the meeting
would be on institutional support plans, curriculum, continuing education programs,
and growing in understanding of the theological education task.
Individual Executive Committees, no later than March 15. The focus of the meeting
would be on annual budget, salary approval, staff appointments, and reviewing
recommendations for Certificates of Fitness.
Board of Theological Education, no later than April 20. The focus of the meeting
would be on adopting annual budgets, approving Certificates of Fitness for Ministry,
reviewing annual reports to the General Synod, making new faculty appointments,
and responding to sabbatical requests, etc.
Individual Executive Committees, no later than July 1. The focus of the meeting would
be on a review of the actions of General Synod, a review of the work carried on
in the previous academic year, and planning for the new academic year.
CHURCH ORDER 197
T he individual executive committees could choose to meet more than three times a year.
The meetings of the BTE and its individual executive committees would be for decision-
making rather than sharing information. Information necessary for decisions would always
be provided to the members prior to the meeting. The presidents/director would be
responsible for circulation of agenda documents to all members of the BTE prior to the
meetings of individual executive committees and the BTE itself.
The BTE would require its committees to prepare recommendations for discussion and
adoption. The board would rarely consider matters as a committee of the whole. The majority
of board meeting time would be spent in committee meetings reviewing documents and
preparing recommendations for presentation to the full board.
The meetings of the BTE and the individual executive committees wou ld be funded by the
General Synod Operational Budget. as is currently the practice.
BTE Bylaws
Following General Synod action on the recommendations above. the BTE would make the
necessary adjustments to its bylaws.
IMPLEMENTATION OF THE PROPOSED RESTRUCTURE
Having completed its work on a proposed new structure for the Board of Theological
Education, the committee began to review various options for implementing its structural
proposals. As a part of this review the executive committee of the present BTE w.ts consulted,
staff members prepared various proposals for implementation, and members of the committee
held two major discussions. Two objectives informed the review of options: (I) the new
structure, including the establishment of the three executive committees, should take place
as quickly as possible; and (2) the new membership pattern for the BTE-18 members
nominated by the panicular synods and 16 members nominated by the executive
committees-should be implemented with the least disruption to the quality of relationships
within the present BTE membership.
As a result of these consultations, the committee recommends the following principles and
the process for implementing the new structure of the BTE.
The Principles
(1) The non-BTE members on the present New Brunswick, Western, and TEA
management committees, with the exception of Chester Droog on TEA, will all complete
their terms on June 30, 1986.
(2) The synodical members of the BTE presently serving on a New Brunswick, Western,
or TEA management committee will be named to that institution's executive committee
unless they request a transfer. The three at-large members of the BTE, Cleo Ludwick,
Herman J. Ridder, and John Ver Steeg, will occupy executive committee positions at either
New Brunswick, Western, or TEA.
(3) New Brunswick and Western will transfer five synodical members to their executive
committee positions so that all synods are reduced to three members on July 1, 1986 (the
Synod of Mid-Atlantics will not nominate someone to replace Douglas Fromm, who is
not eligible for re-election). The Synod of the West person at New Brunswick will make
eight synodical members at New Brunswick. This will be reduced to seven, and the executive
committee positions increased to seven, with the first rotation of synodical members.
(4) The synodical members will not be guaranteed election to a second term because
some positions in some classes will be needed to meet the diversity rules for the new BTE.
For example. a clergy person completing one term on the BTE may be ineligible for re-
election to the BTE if that position is needed for a layperson.
The Process
( I) The BTE Executive Committee has reviewed and endorsed this plan at its spring
meeting. The GSEC. after the General Synod has adopted the proposed new structure,
will be asked to ratify the distribution of the present BTE members to the new positions.
(2) T he three executive committees will nominate persons to fill the vacant positions.
The GSEC will be asked to authorize its officers to elect these persons to their positions
so that they can begin serving prior to the October meeting of the GSEC. In October the
GSEC will be asked to ratify the election of persons to these vacancies.
(3) T he Commission on Nominations will be asked to establish the synodical classes

and rotation so that the new diversity requirements can be met. The commission may have
to complete this task by mail in order to have it completed in time for the nominations
of the particular synods to the Class of 1990 (due to be presented to the General Synod
in 1987).
(4) The executive committees will establish the classes for those synodical persons
transferred into executive committee positions.
R-5.
To adopt the above principles and process for the implementation
of the new structure of the Board of Theological Education.
(ADOPTED)
BOARD OF TIIEOLO(iiCAL EDUCATION
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Proposed Organizational Structure
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Levels of Authority
Board of Theological Board of Theological Presidents/Executive

Education Education Executive Committee Directors
Faculty Approves tenured appointments Approves non-tenured Approve adjunct and full-time
Appointments appointments exceeding one year appointments not to exceed one
I
year
Administrative Receives reports from Executive Receives reports from the Appoint administrative personnel
Appointments Committee presidents/director
Annual Budget Approves annual budgets and Recommends annual budget to Approve transfers within budget
~
0
increases in current total budgets Board of Theological Education. categories
Capital Expenditure Approves major capital

approves transfers between budget
categories
Recommends capital expenditures, Approve capital expenditures

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expenditures, capital fund drives capital fund drives. real property within the annual hudget
and any encumbrances on encumbrances
property
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Curriculum Approves major curriculum Reviews and recommends major Approve changes compatihlc with ~
changes or revisions curricular changes principles and requirements of the
existing curriculum
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CHURCH ORDER 201
ECCLESIASTICAL OFFICE AND MINISTRY
The General Synod of 1984 authorized the appointment of a committee of seven persons
to undertake a comprehensive study of ecclesiastical office which would include consideration
for appropriate revisions to the BCO. The committee was asked to present progress reports
to the General Synod in 1985 and 1986 and a final report to the General Synod of 1987
(MGS 1984, p. 185).
The GSEC subsequently appointed Dennis N. Voskuil (Chair), Earle Hall , John Hiemstra.
Lynn Japinga, John Opmeer, and Sylvio Scorza to serve on the committee, with the
coordinator of the Office of Human Resources providing staff services. Subsequent to the
initial meeting, Wilbur Washington was appointed to replace Earle Hall, who was unable
to continue serving as a member of the committee.
At its most recent meetings (October, 1985, and February, 1986), the committee examined
the meaning of ordination from biblical, theological , and ecumenical perspectives. The
office of the deacon and the office of professor of theology received special attention.
This progress report of the committee includes the studies of the offices of deacon and
professor of theology. The committee is asking that General Synod read the reports and
recommend that they be passed down for further study and discussion. It must be
remembered that these are provisional studies. The committee is soliciting responses from
the church before submitting a final report to the General Synod of 1987.
The Office of Deacon: A Ministry of Mercy
During recent years there has been considerable confusion regarding the role of the deacon
in RCA congregations. For various reasons the office of deacon has become increasingly
intermingled with the office of elder, with the result that deacons are often considered "junior
elders" or "elders in training." There is also some sentiment in the church that deacons
be permitted full participation with elders in classes and higher assemblies of the church.
Such an action would, of course, further blur the distinctions between the offices.
The confusion of offices stems from a basic misunderstanding of the role of the deacon
as it has developed in the reformed tradition. Established as a separate and equal office
to carry forth Christ's continuing ministry of mercy to the poor, oppressed, and needy,
the deaconate today functions too often as board of apprentice elders or as a board of trustees
responsible for institutional upkeep. If the church is to faithfully exercise the full ministry
of Christ in contemporary society, it must rediscover the diaconate. The reappropriation
of a vital ministry of compassion begins with a biblical, historical, and theological study
of the office of deacon.
Diaconate in the New Testament
The New Testament writings do not provide a single unambiguous pattern for church offices.
Indeed, it appears that Apostolic churches felt free to develop structures for ministry which
best utilized gifts and met needs in worship and mission. To some degree this pattern of
flexibility and adaptation has persisted throughout the history of the church. Certainly in
the church today there are many competing ecclesiologies-i.e., episcopal , presbyterial ,
congregational-all claiming New Testament derivation for their particular patterns of
ministry. Those of us adhering to the reformed tradition believe that the offices of deacon,
elder, and minister of the Word faithfully represent biblical models of ministry. but we
realize that our patterns were also shaped by historical and theological developments since
the period of the Reformation.
The Greek word diakonos is employed frequently by the writers of the New Testament.
but it seldom refers to a specific office or office-holder. Normally the term is translated
"servant" or simply "minister." For example. those who filled the jars of water at the wedding
in Cana are diakonoi, or servants (John 2:5. 9). According to Paul the civil governor is
a diakonos of God to execute wrath on the wrong-doer (Rom. 13:4). and Christ is a diaknonos
to the circumcised (Rom. 15:8). Paul calls himself a diakonos of the gospel (Eph. 3:7:
Col. 1:23) and a diakonos of the Church (Col. 1:25) .
While diakonos most often refers to one who simply serves or ministers. Paul also uses
the term in a more technical sense to designate an office parallel to that of the episcopos
or presbureros. In Philippians 1:1 he specifically addresses "all the saints of Jesus Christ"
along with the episcopoi and diakonoi. The fullest New Testament treatment of the office
of deacon is found in I Timothy 3:8-13. Here the qualifications for the office of deacon
are set forth in a manner parallel to those of the bishop in I Timothy 3:1-7. Diakonoi are
to be serious, not double-tongued, not addicted to wine, not greedy, clear in faith.
monogamous, and good managers of their children and households. Even this passage from
I Timothy, of course, does not tell us a great deal about the actual functions of the deacons.
Traditionally, the function of the diaconate has been derived from Acts 6:1-6 which tells
of seven men "of good repute, full of the Spirit and wisdom" who were appointed by the
twelve to meet the needs of the apparently neglected Hellenistic widows in the Jerusalem
Church. Nowhere in this passage are these appointees designated as diakonoi, however,
and while these men obviously performed a ministry of mercy, it is probably inaccurate
to assume that Stephen and the others were prototypes of the later diakonoi. What can
be said is that at least one of the duties assigned to the seven-the distribution of funds-
came to be institutionalized in the office now known as deacon.
We may extrapolate going beyond the New Testament data that the deacons assisted the
bishops with various ministries of mercy. The deacons were probably engaged in deeds
of human care, visiting the ill and infirm, distributing funds and food to the poor, assisting
the distressed. In effect the deacons were continuing one of the primary ministries of Jesus
Christ, who comforted, healed, liberated, and suffered for and with those who had been
neglected and repressed. If the New Testament lacks clarity on the specific duties of the
deacon, there is abundant evidence that Christ's ministry of compassion was being carried
on in the early church.
It is significant that Paul employed the same term (diakonia) to describe both the general
ministry of all Christians and the specific ministry of those called to the office of deacon.
While some are set apart (ordained) for particular diaconal functions , all members of the
church share the task of deacons, for all are to live as servant people. Jesus, of course,
provides the model for diakonia , as he devoted his very life to the ministry of those with
physical and spiritual needs. Indeed, he was a suffering-servant who sacrificed his own
life that others might obtain life. In this respect the diakonia of Jesus helps us to understand
the very concept of office in the New Testament. Church officials are, above all , to be
regarded as servant leaders. When the other disciples became disrurbed by the ecclesiological
ambitions of James and John, Jesus reminded them all, that unlike the Gentile rulers who
lorded it over their subjects, Kingdom-leaders were ordained to serve. "Whoever would
be great among you," he said, "must be your servant, and whoever would be first among
you must be your slave, even as the Son of Man came not to be served but to serve, and
to give his life as a ransom for many" (Matthew 20:26-28) .. Jesus dramatically illustrated
CHURCH ORDER 203
this point on Maundy Thursday when he washed the feet of his disciples (John 13:1-20).
providing an enduring example of Kingdom-leadership which has too often been forgotlen .
n1e Post-Apostolic Diaconate
In some respects the Post-Apostolic era should be regarded as the heyday for the diaconate.
There is considerable evidence from the writings of the Church Fathers that along with
bishops and presbyters. deacons had become firmly established as one of the three ordained
ministries in the church by the second century. Clement of Rome wrote as early as 95 A . D.
that the apostles themselves had appointed early converts as "bishops and deacons." In
fact Clement even argued that apostolic succession pertained to the deacons as well as the
bishops (I Clement 42 . 44). The Shepherd of Hermas. Clement's contemporary. spoke of
the important ministry of mercy carried on by the deacons of the church (Shepherd, Vision
3.5.1). The readers of the important first-century Didache were encouraged to elect bishops
and deacons who would be a credit to the Lord. "gentle. generous. faithful. and well-tried"
(Didache 15) . In the letters of Ignatius of Antioch. we read of clearly distinguished offices
of bishops. presbyters (elders). and deacons. His letter to the Trallians in which he
imaginatively compares the offices to the persons of the Trinity and their heavenly associates
is most explicit:
Everyone must show the deacons respect. They represent Jesus Christ. just as the
bishop has the role of Father. and the presbyters are like God's council and an apostolic
band . You cannot have a Church without these. (Trallians 3)
During the second century. the deacon was an official of the church who commanded great
respect as he/she represented Christ and his ministry. At the same time the deacon was
under the direction of the bishop. Numerous letters of the patristic writers reveal that the
deacons functioned as the couriers. assistants. and helpers of the bishop. It was under the
auspices of the bishop. then. that the deacons carried out their distinctive ministry of mercy.
It also appears the deacon assisted in liturgical as well as diaconal .functions .
By the fourth century the deacon's functions had become increasingly ceremonial. Now
he/she was almost exclusively a liturgical assistant. In a rather short period of time. as
the emergent priesthood provided worship and sacramental leadership. the diaconate was
further diminished. While still commissioned by the bishop and regarded as a separate
office. it became a stepping-stone to the priesthood for seminarians. In a sense the deacons
ceased to have diaconal functions. This was the state of the diaconate in the medieval church.
and so it remains in Roman Catholic. Anglican. and Methodist communions today.
The Reformed Diaconate
By the time of the Reformation. the diaconate as understood in the early church had
essentially disappeared. Hoping to reconstitute the church along New Testament principles.
the reformers sought a reinvigorated diaconate. Martin Luther, for instance, expressed the
conviction that the office of deacon ought to be reestablished along New Testament lines
to facilitate the distribution of the necessities of life to the poor. (See Luther, The Babylonish
Captivity ofthe Church.) Certain Lutheran territories established funds for the care of the
poor and appointed deacons to distribute these funds. yet Lutheran churches generally did
not institute local diaconates. Social services in Lutheran countries were normally provided
by the civil authorities. With regard to the diaconate. Zwingli's policies reflected those
of Luther. Since care for the poor was a civil responsibility in Zurich. a d iaconate was
not fully-developed in the churches influenced by Zwingli's reforms.
Among the early reformers, it was John Calvin who "took the deaco!l out of the liturgical
realm and made him a figure of cultural significance" (Eugene Heideman, Reformed Bishops
and Catholic Elders, Grand Rapids: Eerdmans, 1970, p. 39). Believing that the biblical
deacon was a minister of mercy, Calvin established a diaconal office which was charged
with care of the poor and needy. Based upon Paul's discussion of spiritual gifts in Romans
12:8, Calvin distinguished between two types of deacons: "one to serve the church in
administering the affairs of the poor; the other, in caring for the poor themselves.'" (/nstitwes
IV:4;9) The former were labelled "procurators," the latter, "hospitallers."
Calvin recognized that the diaconate was not a peripheral office of the church, but represented
the very ministry of Christ. Following traditions established during the early centuries of
the church, he held that the deacons were assistants to the presbyters (here elders) in the
full ministry of the church . He did not, therefore, give the deacons a place in the consistory
of the Church of Geneva with the elders and the ministers of the Word. He regarded the
ordained deacons as leaders in the church's ministry of mercy, but not spiritual ··rulers"
in the church.
Not all of Calvin's spiritual offspring have instituted full-fledged diaconates. In general,
however, Dutch Calvinists have followed Calvin's Genevan model closely on this point.
The church order set forth by the Synod of Dort (1618-19) combined the two types of deacons
into one office but, like Calvin, denied deacons membership on the consistory. However,
the Canons of Dort made two stipulations which have significantly impacted the development
of the diaconate in America. First, they allowed that "where the number of elders is small,
the deacons may be admitted as members of the consistory" (Article 38). This was an
especially important provision in North America because nearly all congregations here
were initially small; thus deacons were almost always moved into the consistory. This has
become the standard practice in RCA congregations. Indeed, the Constitution of the RCA
so stipulates. As Eugene Heideman has suggested, this has been something of a mixed
blessing. Assisting the elder in the execution of that office "the deacon lost [his/her] unique
qualities and tended to become one who was in a training period looking toward eldership."
(Heideman, p. 142)
A second stipulation of Dort, had it been adhered to. would have served to counter the
intermingling of the offices:
The deacons shall likewise meet together every week, in order to transact the business
relating to their office; and shall open and close their meetings with prayer. The
minister shall carefully inspect their proceedings; and, if necessary, attend in person.
(Article 40)
Where this rule has been kept, the deacons have generally remained conscious of their
peculiar office. Separate meetings were often not held, however, and in small American
churches, where deacons were meeting in consistory with elders, one amalgamated office
was the result. When the RCA became independent of the church in the Netherlands,
provisions were made to allow each consistory to arrange affairs as local traditions and
needs dictated. Hence, in many congregations today deacons do not meet separately. Deacons
often have no unique role to play. It is little wonder then that genuine diakonia is neglected.
Rediscovering the Diaconate
The RCA constitutionally recognizes the unique office of the diaconate. The sections of
the Book of Church Order which pertain to the deacons reflect many of the concerns expressed
by Calvin in his Institutes of the Christian Religion and by the formulators of the Canons
of Dort. (See BCO, Part I, Article l, Sections 9 and 10; and Article 6, Section 1.) While
RCA understanding of the office of deacon may follow Calvin and may even echo the New
Testament, it has become apparent that it does not today function as a dynamic and
compelling ministry of mercy. While many deacons have devoted their lives in service to
CHURCH ORDER 205
the poor and needy. many others have been ordained to the office without diaconal gifts
or inclinations. In some RCA churches deacons are regarded as ··elders in waiting:· and
they function as such. In other churches. distinctions between the offices of elder and deacon
arc maintained . but often deacons serve as mere financial functionaries or as custodians
of church buildings. rather than as Christ"s ministers of compassion. justice. healing. and
liberation.
To be faithful to the full ministry of the Church. we must revitalize the diaconate. The
confusion which exists regarding the oftice of deacon is the result of benign neglect-a
general failure to change and challenge our deacons with an on-going ministry of mercy.
Those set aside and ordained to the office must be called and committed to this unique
form of ministry. While diaconal gifts are wide-ranging-remember how Calvin recognized
the need tor both ··procurators" and ''hospitallers':....deacons must be chosen because of
particular gifts of ministry to the imprisoned . the poor. the hungry. and the dispossessed.
Deacons must attend the needs of persons within their own congregations and communities.
but they should also be involved in nation-wide and world-wide ministries of mercy. To
expedite such ministries. local deacons should be linked to a denominational and
interdenominational network of diaconal boards and agencies.
Some in the church. convinced that deacons do not represent the New Testament diaconate.
have suggested that the office of deacon be combined with elder or simply abolished and
that a para-professional non-ordained diaconate to meet the needs of the poor. oppressed.
discouraged. etc. (See Richard Detrich. "RediscMering rhe Diaconare," a paper submitted
to the Committee on Continuing Education. BTE. August. 1974) . While agreeing that the
diaconate must be revitalized. this committee believes that RCA church government provides
an effective framework for genuine diakonia . Rather that abandon the basic diaconial
structure. we suggest that it be reinforced. If implemented. the following proposals for
changes in the Book ofCiwrch Order would assist in clarifying and strengthening the role
of the diaconate in the RCA .
Prol'isional Proposals
Proposal I
Revise Part I. Article I. Section 9 of the Book of Church Order to read:
Deacons are chosen members of the local church of spiritual mind. exemplary
life. compassionate spirit. and sound judgment. who have been inducted into
that office by ordination in accordance with the Word of God and the order
established or recognized by the Reformed Church in America. The office
is one of servanthood and service after the example of Christ.
Proposal 2
Expand Part I. Article 6 ("Responsibilities of the Board of Deacons") into three

sections which would read:
Section I
The board of deacons shall consist of the pastor(s) of the church and its deacons
in active service. The number of deacons shall be determined by the needs
of the congregation and the evident gifts of those being called by God for
the ministry of justice and mercy. A deacon may be a volunteer worker or
a church-employed worker.
Section 2
The board of deacons shall serve those in distress and need. They shall minister
to the sick, the poor, the hurt, and the helpless; shall aid the victims of the
world's abuse; and shall express the social concerns of the church. The deacons
shall oversee and carry out their work as those concerned with the redemption
of humankind. Their focus is turned toward service and ministry both to the
world and in the church.
Section 3
The board of deacons shall meet at stated times for the transaction of business
which is its particular responsibility. The pastor shall be the chairperson, and
one of the deacons shall be designated by the board of deacons as vice-
chairperson. The board shall keep a record of its proceedings and of the
distribution of its funds and shall submit a report to the consistory annually
or upon request on activities and accomplishments of the board .
Proposal 3
There shall be Representative Diaconates beyond the local board. Book of Church
Order changes to be worked out for the report to the General Synod Report in 1987.
I . There shall be established a "classical diaconate" which reports to the classes.
2 . There shall be established a "particular synod diaconate" which reports to

the particular synods.
3 . There shall be established a "General Synod diaconate," which reports to the

General Synod.
R-6.
(To authorize the distribution of the paper on the diaconate through
the August, 1986, re:SOURCE mailing, and further,
to instruct the general secretary to request each RCA consistory

to read and discuss the paper on the diaconate and send a written
report of such discussion to the Committee on Ecclesiastical Office
and Ministry by January 1, 1987. [Address: Committee on
Ecclesiastical Office and Ministry, c/o Dennis N. Voskuil, 328
Lubbers Hall, Hope College, Holland, MI 49423])
.,.The advisory committee presented the following substitute recommendation for R-6:
To refer the paper on the Office of the Deacon back to the

Committee on Ecclesiastical Office and Ministry for further study
and clarification. (ADOPTED)
Reasons:
I. The paper does not clarify the deacon's role as being responsible for benevolences and
stewardship nor does it provide for the participation of deacons in higher assemblies.
2. While the paper attempts to generate a discussion on the Office of Deacon, it does not
facilitate that as well as an inquiry conducted among the deacons of other churches.
CHURCH ORDER 207
3. Rather than elevating the Office of Deacon, the document appears to diminish the office
by subordinating deacons to the " teaching elder." It also confuses the role of teaching
elder by placing the pastor on the Board of Deacons.
4. The advisory committee encourages the committee to seek the mind of deacons in the
RCA regarding their theological and practical concerns . ...,.
The Fourth Office
The function of education within the church and within the society has been clothed with
a number of structures and relationships for service of the church and control by the church
throughout history. When all the educational institutions were under the contro! of
ecclesiastical authority, it was the church which appointed "doctors" for the university and
"schoolmasters" for the lower schools, often with an examination to determine if their
theology was within the limits of orthodoxy.
When a society becomes multifaceted in its religious profile or an exponent of freedom

of religion, the universities and the schools lose their uniformity of goals and beliefs, and
many of them profess tolerance or indifference toward theological issues. Those who maintain
doctrinal standards do so only for the ]Tlembers of their particular denomination.
The RCA has preserved the Office of Professor of Theology in direct I ine from the tradition
of a separate office of doctor in the Reformation churc~es of Geneva and the Netherlands.
Both societies in the 16th and 17th centuries put education under the supervi sion of synods
and classes, but seemed to maintain two levels of accountability among the faculty. Professors
of Old and New Testament, of theology, of biblical languages (including Latin), and
sometimes of philosophy were as closely scrutinized in matters of faith and practice as
the pastors of the most important congregations of the society. These were usually called
"doctors" of the church, while the remainder of the faculty were known as " bachelors"
or "schoolmasters."
In the secular society of the present, the teaching office overlaps that of minister of the
Word in that the instructors of ministerial candidates are themselves ordained ministers.
It is true that Geneva's doctors also moved from pastorate to academy or from academy
to pastorate, but theoretically the positions were distinct. Keen minds, sound training, an
ability in languages qualified some for appointment to the office which was intended to
keep the church's interpretation of scripture and formulation of theology straight.
History of the Office
Before John Calvin arrived in Strasbourg in 1638, the Reformed church there already had
instituted a four-fold structure of church offices. Bucer may have gotten the idea from
Oecolampadius. Calvin liked the pattern, so on his return to Geneva he nominated Sebastian
Castellio and Louis Enoch to the Office of Doctor and gave their undermasters a more
important standing in the church. Later Theodor de Beze (Beza), Antoine Chevalier, Claude
Baduel, Nicolas Colladan, and Charles Perrot served in this office in Geneva. Calvin himself
may have held only the Office of Pastor, but he had the keenness, training, and linguistic
ability necessary for the teaching office. He also set himself as a judge of ecclesiastical
and scriptural soundness, without being an office-holder in either the government or the
academy.
Although Calvin established the office, there was no institution of higher education until
a dispute between the city of Lausanne and its professors made available to Geneva the
faculty with which to found its academy in 1541.
In the 1543 edition of the Institutes ofthe Christian Religion, Calvin described as temporary
the New Testament offices of apostle. prophet. and evangelist. but he saw the offices of
pastor and doctor as permanent. In another sense. however. the doctor assumed some of
the duties of the prophet, just as the pastor did from the apostle and evangelist. The doctor's
main responsibility was to interpret scripture with such simplicity and sanity that the teachings
of the church might be sound. Ordinarily the doctor had no hand in church discipline.
did not dispense the sacraments. nor stand in the pulpit to preach and exhon.
The Dutch church accepted the Genevan pattern of church offices. but for a time experimented
with two positions where Geneva had a fuzzy line of demarcation. The Anicles of the Convent
te Wezel (1568) listed offices in this order (I) minister or pastor. (2) doctor. (3) elder. (4)
schoolmaster, (5) deacon. By the time of the Synod of Middelburg in 1581. there were
four offices again, but the doctors included professors of liberal ans and learned speech.
The church in the Netherlands also recorded a decision that a doctor who was not a pastor
(Dr. Maccovius) had the authority to panicipate in the examination and ordination of students
for the ministry.
The RCA based its constitution on the Anicles of Don. 1619. which had a very brief anicle
on the Office of Teacher. In translation it reads:
ARI'ICLE XVIII
The Office of the Teachers or Professors of Theology is to explain the holy
scriptures, and vindicate the pure doctrine of the gospel against heresy and
error.
The three articles which followed provided for endeavoring to raise funds for students,
discussing theological theses, and providing good schoolmasters, but there were no limitations
put on the function of the professorial office.
When the rules of church government from Don were adopted and adapted for use in the
American church, references to the state were eliminated and long explanatory anicles were
appended. The instruction of "youth for the service of the sanctuary" could not be left
to any minister or other person who decided personally to assume the task. Yet the designation
of qualified individuals to carry on this work had to have the safeguard of a prohibition
against any tendency toward making them bishops in the church:
ARTICLE XX
Professors of Theology, have, as such, no power, jurisdiction, or government
whatever in the church.
Since, however, the early holders of the office held pastorates along with their teaching
responsibilities, the restriction did not mean much. A change in 1819 prohibited a professor
from holding a pastoral charge, including those already in both offices. At various times
the General Synod considered amendments to admit professors as members, but even as
late as 1895 the synod refused to welcome them.
The 1792 explanatory articles do not seem to require that a professor of theology be first
of all a minister in good standing, but it may have been assumed that no one would be
appointed to teach candidates for the ministry without being a minister. The constitution
of 1833 spelled out the requirement:
ARI'ICLE ll, Section 2

No person shall be appointed to the Office of Professor, who is not a minister
in good standing.
CHURCH ORDER 209
The original article from Dort was also expanded to attest the scholarly and doctrinal
soundness of the appointee. He was asked to subscribe to a lengthy formula in which he
promised to teach and defend the confessions and catechism of the church.
This historical survey thus demonstrates that the fourth office is in need of some attention
because of changes in society and in the training of theological students. The committee
tentatively recommends the following suggested changes to the classses and consistories
for their study.
Provisional Proposals
1 . A professor of theology shall be a regarded as serving in a specialized ministry

within the Office of Minister of the Word, with membership and amenability in a
classis in which the professor can maintain an active membership.
2 . Professors of theology shall be accountable as professors to the Board of Theological

Education, as are all seminary faculty and staff.
3. The seminary faculty member under the BTE and a minister in classis who reaches
the rank of full professor shall automatically become a professor of theology and
shall be installed as such by the General Synod.
4 . Two professors of theology from each seminary shall be voting delegates to the General
Synod, and the rest may attend as corresponding delegates.
5 . Present holders of the fourth office shall continue to be regarded as professors of

theology and may choose amenability to both the General Synod and a classis.
6. A classis may petition the Board of Theological Education to "adopt" one of its
ministers who is a full professor at a non-RCA seminary.
R-7.
(To authorize the distribution of the paper on the Fourth Office
through the August, 1986, re:SOURCE mailing, and further,
To instruct the general secretary to request each RCA classis to refer

the report to an appropriate committee, such as the executive or
ministerial relations committee, for study and response to the
Committee on Ecclesiastical Oflke and Ministry by January 1, 1987.
(Address: Committee on Ecclesiastical Office and Ministry, c/o
Dennis N. Voskuil, 328 Lubbers Hall, Hope College, Holland, MI
49423.])
.,..The advisory committee presented the following substitute recommendation for R-7:
To refer the paper on the Fourth Office back to the Committee on

Ecclesiastical Office and Ministry for further study and clari-
fication. (ADOPrED)
Reasons:
· 1. It appears that the proposal calls for the Fourth Office to be abolished, yet no clear
statement of that intent is given.
2 . Historically, the Fourth Office has been conceived as an office which serves the whole
church and is accountable to the General Synod through the supervision of the BTE.
The proposal that professors of theology be accountable or amenable to both the General
Synod anQ a classis is confusing. It blurs the distinctions between assemblies of the
church and is frought with potential conflict.
3 . The proposal that professors at a non-RCA seminary be "adopted .. by a classis is

confusing as to both accountablility and responsibility to the General Synod. ~
RECEPTION OF MINISTERS AND LICENSED CANDIDATES FROM OTHER

DENOMINATIONS
In response to an overture from the Particular Synod of Albany. the 1985 General Synod
instructed the Office of Human Resources "to develop a process by which ministers of
the Word from other denominations seeking a call to an RCA congregation would undergo
examination by an RCA assembly prior to candidacy in the RCA and to report to the synod
in 1986" (MGS 1985, pp. 195-196). The General Synod Executive Committee (GSEC),
at its October, 1985, meeting, received a proposal from the Office of Human Resources
for consideration and recommendation to the 1986 General Synod. The GSEC endorsed
the process outlined and referred the proposal to the Commission on Church Order for
recommendation to the GSEC in April, 1986, of appropriate amendment(s) to the Book
of Church Order (BCO) for presentation to the General Synod.
After reviewing the proposal received from the GSEC, the Commission on Church Order
suggested that the GSEC recommend to the General Synod that the entire process with
minimal change be included in the BCO.
R-8.
To adopt the following addition as Section 4 to the Book of Church
Order, Chapter 1, Part II, Article 11, for recommendation to the
classes for approval:
a . When an ordained minister of another denomination wishes to

be considered for a call from a congregation in the RCA, that
minister shall furnish the stated clerk of classis with the
following:
1. a completed Minister's Profile form

2. copies of academic degrees
3. a seminary transcript
4. names, addresses, and telephone numbers of five persons who
are qualified to comment on the applicant's ministry
5. a statement from the applicant which attests to knowledge
of Reformed Church history, readiness to adhere to the
Standards of the RCA, and a basic knowledge of and
readiness to support Reformed Church agencies and
institutions.
b. Prior to becoming a serious candidate for a call from a

congregation in the Reformed Church in America, an ordained
minister who is affiliated with another denomination shall meet
with the appropriate committee of a Reformed Church classis,
which shall determine whether in its judgment the minister is
able to meet the requirements set forth in the Book of Church
CHURCH ORDER 211
Order, Part II, Article 11, Sections 1, 2, and 3 above. If the

committee's judgment is positive, a letter so indicating shall be
sent by the stated clerk to the Office of Human Resources for
attachment to the applicant's Minister's Profile form and such
distribution as may be appropriate.
c . If the committee's judgment is negative, the classis may appoint

one or more of its ministers to assist the applicant in preparation
for a second meeting with the classis committee, which shall take
place not less than six months after the initial meeting. The
committee may also require additional formal study prior to a
second meeting.
d . When an ordained minister who is affiliated with another

denomination has met with a classis committee in order to
determine whether the minister is qualified to be considered for
a call to a Reformed church, and the committee is not satisfied
with the minister's qualifications, any subsequent meetings for
the same purpose shall take place within the same classis, unless
the classis specifically requests another classis to act on its behalf.
e . When a classis is requested to approve a call to a minister who

is affiliated with another denomination, prior to its examination
of the applicant it shall obtain full information from the
chairperson of the committee which reviewed the applicant's
qualifications, as outlined in b, c, and d above.
and further,
to authorize the inclusion of the sections in the Book of Church

Order, Chapter 1, Part II, Article 11, pertaining to the reception
of ministers and licensed candidates from other denominations in
a new Article 11 "Reception of Ministers and Licensed Candidates
from other Denominations" along with the new proposed process,
to read as follows:
Article 11 Reception of Ministers and Licensed Candidates from

Other Denominations
Sec. 1. A classis shall recognize as valid only such

ordination in another denomination as is able to
meet the following conditions: intended to be within
and to the ministry of the catholic or universal
church; performed by a duly organized body of
Christian churches, and by the authority within
such body charged with the exercise of this power,
accompanied by the laying on of hands. (present
Article 11, Section 9)
Sec. 2 . A classis shall not receive any licensed candidate

or minister under its care from any body of
professing Christians which maintains doctrines
differing from those of the Standards of the
Reformed Church in America, unless that licensed
candidate or minister shall make a complete and
explicit declaration in writing renouncing such

doctrines as being contrary to the Word of God and
to the Standards. (present Article 11, Section 8)
Sec. 3. When an application is made for admission to the

classis by a licensed candidate or a minister from
another denomination, the classis shall determine
whether the applicant's educational qualifications
are equal to those required in the Reformed Church
in America, and it shall subject the applicant to
such examination before classis as shall demonstrate
the applicant's understanding of the history,
government, and disciplinary procedures of the
Reformed Church in America; understanding of
and adherence to the Standards of the Reformed
Church in America; and loyalty to its agencies.
(present Article 11, Section 7)
Sec. 4 . (a. through e. above)
Sec. 5. A licensed candidate from another denomination

shall not be ordained as a minister of the Word
before serving in a supervised ministry for a period
of up to 24 months. The classis shall petition the
General Synod to provide this superintendence
through its agent, which will determine the length
of the period of supervision. (now being voted on by
the classes) (ADOPTED)
From the Report of the Commission on Theology
MEMBERSHIP OF THE COMMISSION ON THEOLOGY
The Commission on Theology now consists often members: at least one person from each
RCA seminary faculty, one person from among the faculties of the three RCA colleges,
three pastors, and two laypersons (BCO, Chapter 3, Part I, Article 5, Section 9).
In 1984-5, the General Synod Executive Committee (GSEC) conducted a review of all
commissions as required by the BCO (Chapter 3, Part I, Article 3, Section 5b). As a result
of that review, the GSEC recommended to the General Synod in 1985 that the member-
ship of the Commission on Theology be expanded by one in order to provide for two per-
sons from each of the RCA seminary faculties. The General Synod adopted such an amend-
ment in first reading (MGS 1985, p. 197). Final approval of the amendment will be before
the General Synod this year.
The Commission on Theology, in again this year reviewing its present make-up and the
way in which it has carried out its various assignments, wishes to offer an alternative pro-
posal for adjustment of its composition. Rather than double the representation of the
seminary faculties, the commission proposes an increase of one in representation from
the seminary faculties, an increase of one in the representation from the college faculties,
and an increase of one in representation from the pastorate.
CHURCH ORDER 213
The recent experience of the commission is that its pastoral and lay members have proved
adept and productive in doing the work of the commission. An increase in representation
from the colleges and the pastorate would insure broader pastoral and regional involve-
ment in clarifying and formulating the thought and praxis of the RCA; avoid the dangers
of professionalizing the theological enterprise; and encourage the doing of theology among
parishes and laypeople.
R-9.
(To not pass the declarative act incorporating the amendment to
BCO Chapter 3, Part I, Article 5, Section 9a, approved in first
reading by the General Synod in 1985, and further,
to adopt in first reading the following amendment to the Bylaws

of the General Synod (BCO, Chapter 3, Part I, Article 5, Section
9a) for recommendation to the General Synod in 1987 (additions
are underlined; deletions are enclosed in parentheses):
9 • Commission on Theology
a . Membership
The commission shall have (ten) eleven members. The member-
ship shall include at least (one) three persons from (each of)
among the seminary faculties, (one) two person~ from among
t he faculties of the Reformed Church colleges, (three) four
pastors, and two laypersons. Competence in theology shall be
required of all members.)
(R-9 was considered together with R-10. See p. 214.)
From the Report of the Commission on Christian Unity
COMMISSION ON THEOWGY MEMBERSIDP
At its spring 1986 meeting, the Commission on Christian Unity (CCU) studied the current
state of the relationship between the RCA and the CRC. As result of an overture in 1984,
the RCA and the CRC have a joint committee that meets regularly to plan ways to improve
relationships. One result of the joint committee efforts will be the concurrent synod to be
held in 1989.
Noting this progress, the CCU asked itself what further steps are needed to improve relations.
One area of major importance is the celebration of the Lord's Supper. Currently the practice
is such that it is not always clear that members of the one church are welcome celebrants
of the sacrament in the other. The CCU has therefore instructed its joint committee to report
to the spring, 1987, meeting of CCU what steps would need to be taken for both communions
to have the Lord's Thble open to members of both communions in all RCA and CRC
congregations.
In raising this issue as a matter of Christian unity, the CCU is aware that it is dealing with
matters of theological significance which are properly the purview of the Commission on
Theology. It is also clear that the continuance of a CRC/RCA relationship will require much
theological discussion between the two communions. The CCU is therefore requesting the
General Synod to amend the Book of Church Order to allow the apppointment of a member
of the CRC as a voting member of the RCA theological commission. Such a step is not
without precedent. The CCU has had for some years a voting member from another
denomination, most recently one of the three ecumencial officers from the Presbyterian
Church, USA. His presence in CCU meetings has been most helpful in broadening the
discussion, and the CCU believes the Commission on Theology could derive a similar
benefit.
R-10.
(To request the General Synod to amend the Book of Church Order,
Chapter 3, Part I , Article S, Section 9, to read as follows:)
a • The commission shall h ave eleven members. The membership

shall include at least one person from each of the seminary faculties,
one person from the faculties of the Refonned Churdl coUeges, three
pastors, two lay persons, and one member from another denomin-
ation, named by the theological commission, subject to approval by
the General Synod. Competence in theology shall be required of
all members •
.,... The advisory committee presented the following substitute recommendation for R-9
(p. 213) and R-10:
Th adopt in first reading the following amendment to the Bylaws

of the General Synod [BCO Chapter 3, Part I, Article 5, Section
9a] for recommendation to the General Synod in 1987:
9. Commission on Theology
a. Membership
The commission shall have (eleven) ten members. The
membership shall include (at least one) two persons from each
of the seminary faculties, one person from among the faculties
of the Refonned Church colleges, three pastors, two lay
persons, and one (member) observer from the Christian
Refonned Church named by the Commission on Theology,
subject to approval by the General Synod. Competence in
theology is required of all members. (ADOYI'ED AS
AMENDED)*
Reasons:
1 . Both commissions were in agreement with raising the number of members to 11.
2 . The inclusion of a CRC delegate· was seen as appropriate and helpful given our
ecclesiastical relationship and the coming joint Synod meeting.
3 . The inclusion of an outside theologian necessitates that there be one less delegate from
the other groups in order to maintain the total of 11 delegates. ...,.
*Deletions are enclosed in parentheses; additions are in light-face type.

CHURCH ORDER 215
Overtures
Amendmem of BCO Process for Superseding a Consistory
I . The Classis of Schenectady overtures the General Synod to instruct the Commis-
sion on Church Order to prepare amendments to the Book of Church Order (BCO)
which:
a . Establish a process whereby a classis may supersede a consistory for positive

reasons such as an opportunity for church redevelopment, and
b . Establish a process to reconstitute a congregation's consistory at the successful

conclusion of a redevelopment project.
Reasons:
l . The BCO does not currently allow a classis to supersede a consistory when there is
opportunity for church redevelopment which the congregation and consistory alone are
unable to accomplish.
2. The procedures described in the BCO allow a classis to supersede a consistory only
for negative reasons, i.e., failure to have regular worship. (See BCO 1985, p. 28-9.)
3. The current BCO procedures lead only to the eventual disbanding of a congregation.
4 . The BCO does not describe a procedure to reconstitute a consistory when redevelop-
ment has been successful.
5. Sometimes a consistory and congregation lose vision, become discouraged, and need
the strong support of other congregations through the classis in order to renew ministry.
• The advisory committee recommended:
R-11.
To instruct the Conunission on Church Order to prepare an amend-
ment to the Book of Church Order which includes a process
whereby a classis may supersede a consistory for positive reasons
such as an opportunity for church redevelopment and a process
to reconstitute a congregation's consistory at the successful conclu-
sion of a redevelopment project for report to the General Synod
in 1987. (ADOPTED) ~
Provision for a Complaint or Appeal Against the General Synod
2. The Classis of llliana overtures the General Synod to remove from the Book of
Church Order (BCO) Chapter 2, Part ll, Article 3, Section 8, which reads: "No
complaint or appeal can be taken against any action or decision of the General
Synod."
Reasons:
I. The presence of this sentence in the BCO seems to imply or allow to be inferred that
the General Synod is infallible in its actions and decisions.
2. History attests and even our church father, John Calvin. acknowledges that councils
and synods do grievously err on matters of doctrine and polity.
3 . Our sister denomination, the Christian Reformed Church. allows appeals and complaints
against actions of its General Synod.
4. Should a grievous mistake ever be made by the General Synod. no corrective recourse
would be left the denomination but rescinding the previous action which requires a two-
thirds vote of those who originally voted on the matter-a practical impossibility once
the body has disbanded .
R-U.
Reason:
Because the General Sy'nod is the highest judicatory, no further complaint or appeal is
possible. •
Clarification of Constitutional lnqui1y 'a"

3. The Classis of Montgomery overtures the General Synod to revise Chapter 1, Part
II, Article 7, Section la of the Book of Church Order to read, "a. Are the doctrines
of the gospel preached in your church in their purity in conformity with the Word
of God?"; to add, "b. Are the standards of the RCA taught as historic a nd faithful
witnesses to the Word of God?"; and to re-number the following s ub-sections as
necessary.
Reasons:
I . T he Preamble of the Book of Church Order states that "the Holy Scriptures are the
only rule of faith and practice in the Reformed Church in America."
2 . The present wording equates the Word of God and the standards.
3. The proposed wording is in accord with that of the Declaration for Ministers required
of all clergy at ordination or installation .
R-13.
Reason:
The intent of the overture has effectively been accomplished by the action of the 1986 General
Synod in passing the declarative act for incorporation of amendment 6 into the BCO (R-7,
p. 40).
CHURCH ORDER 217
Definition of /merim Stared Supply Pastor
4 . The Classis of West Central overtures the General Synod to include in the Book
of Church Order a defmition of the position of interim stated supply pastor, including
in this definition:
a. specific issues of such contracts

b. guidelines for consistory
c. an approval mechanism for classis
d. a specific requirement that no interim stated supply pastor shall be eligible for a
call or for an assignment to exceed 18 months.
Reasons:
I . Interi m pastorates are an increasing reality in the RCA denomination-wide.
2. Guidelines or suggestions are not available to many consistories, and at the best are
extremely varied.
3. If an interim pastor does a good job, the congregation will develop an affirmative and
positive attachment with them. The result can be unnecessary conflicts and complications
for consistories and search committees, who are concerned with long-term goals and
planning.
R-14.
To refer the overture to the Commission on Church Order for the
development, in consultation with the Office of Human Resources,
of an appropriate amendment to the BCO concerning guidelines
for interim ministers/stated supply pastors. (ADOPTED)
Reason:
Current ~)'Stems are now being developed through the Office of Human Resources for interim
pastors which address the concerns which generated this overture. ~
Administration of the Sacramems
5. The Classis of the Palisades overtures the General Synod to instr uct the Commission
on Theology to clarify the Book of Church Order regarding the administration
of the sacraments: namely, must the administration of the sacraments by a minister
of the Word installed in an organized RCA congregation, and the administration
of the sacraments by an installed minister of the Word in a specialized ministry,
be supervised by a duly constituted board of elders?
Reasons:
1. We understand, according to Part I, Article 1, Section 8, that the elders are charged
to "guard the sacraments of the church from being profaned" ; and Part I, Article 2,
Section 6c, that "The Sacrament of the Lord's Supper shall be administered, if possible,
at least once every three months in every church ... Whenever the supper is served, all
communicant members of the church present are to be invited to participate." (Underlining
ours.) --
2. We further note the lations regarding the administration of the sacrament of baptism
as being under the cont of the board of e lders as in Part I. Article 5. Section 2a;
and the administ ration of the Lord's Supper as under the supervision of the board of
elders as noted in the Section 2b.
3. Understanding these clauses as we do. we desire clarification on the questions which

arise when a class is installs a minister of th Word "into a form of ministry appropriate
to the office" (Part II. Article 10. Section 4. and Article II. Section 4) regarding the
administration of the sacraments by such · tailed minister.
It is entirely feasible that such installation could be into a ministry at a youth camp
(either of RCA sponsorship or otherwise). an institutional chaplaincy. a college campus
ministry. a "house church" type of ministry aimed toward evangelism or possible eventual
organization of a church, or other such specialized ministry.
Under such ministries, apart from an organized RCA congregation, and without elders
exercising their responsibility for the administration of the sacraments. can a classis
permit such an installed specialized minister to administer the sacraments?
The BCO, 1984 edition, does not address this question, does not state any limitations
upon the minister in specialized ministry, and does not broaden the allowable
administration of the sacraments apart from the supervision of duly elected, ordained,
and installed elders.
4 . There are occasions when ministers of the Word are requested to administer the sacrament
of the Lord's Supper at weddings conducted apart from a service of worship of the
communicant membership of the church, at "communion breakfasts" for non-
congregational groups, etc. Apart from the officially constituted congregation of
communicant members and their elders, are such requests to be granted?
R-15.
To refer the overture to the Commission on Theology for further
study and clarification in consultation with the Commission on
Church Order for report to the General Synod in 1987. (ADOPTED) ...,.
Forwarding Process of Names and Addresses of Families W'ho Have Moved
6. The Particular Synod of Albany overtures the General Synod to delete from Chapter
1, Part I, Article 2, Section 14 of the RCA Book of Church Order the sentence:
"The consistory shall include a list of those families and their addresses who have
moved from the bounds of the local church during the previous year and have not
requested the transfer of their membership. The list shall be forwarded to the office
of the field secretary for proper referral." and create a new Section IS that reads:
"Ministers shall forward the names and addresses of persons moving to the
appropriate minister or classis clerk within one month.''
Reasons:
1. The purpose of the present reading as well as the proposed reading is church retention.
CHURCH ORDER 219
::! • The present reading builds in at least a 14-month delay which renders the whole process
ineftecti ve.
3. The designation ··tield secretary·· has fallen into general disuse .
.,.. The advisory comminee recommended:
R-16.
To adopt the following paragraph as a new Section 15 in the BCO,
Chapter 1, Part I, Article 2, and recommend it to the classes for
a pproval:
Consistories shall forward to the appropriate congregation or

classis clerk within one month the names and addresses of
persons moving from the bounds of the local church.
Reasons:
I . The annual consistorial report on tamilies who have moved is a useful tool in retaining
church members.
2 . The listing of names which goes to the field secretaries is a valuable resource for church
growth and development. ~
.,.. Upon a motion from the tloor. the General Synod
VOTED: To refer Overture 6 to the Commission on Church Order

for report to the General Synod in 1987. ~
Editorial Report
It was reported that there were no editorial revisions necessary in the BCO amendments
approved for recommendation to the classes.
REPORTS ON CHURCH VOCATIONS

Report of the Board of Theological Education
INTRODUCTION
The Board of Theological Education has had a good year! It was a year in which the board
saw Dr. Marvin Hoff inaugurated as president of Western Theological Seminary (WTS)
and Dr. Roben White inaugurated as president of New Brunswick Theological Seminary
(NBTS). The board also witnessed the culmination of its planning for the development of
the Theological Education Agency (TEA) on the west coast as Dr. Kenneth Van Wyk began
his duties as director on July I, 1985. Though the year was not as demanding of board
members, it still required their time and commitment as the trustees of our seminaries and
agency which deal directly with theological education for ministry in the Reformed Church
in America with both a denominational and ecumenical perspective. The executive committee
met on December 11, March 13. and Apri l 16. The board met for its annual meeting on
April 16-17 at New Brunswick Seminary.
Whether addressing issues of financial crisis. presidential transitions. faculty searches,

development of new programs or maintenance of existing. the members of the board have
continued to grow in their cooperative spirit demonstrating a unity of purpose and
performance without sacrifice of individual integrity. This collaborative spirit is a hallmark
of the board. and one of which each member can be proud. As always we are appreciative
of the continued confidence of the denominat ion: its prayers and suppon. It is with a humble
thanks to God that we acknowledge the opportunity given to serve the church in a manner
which has been personally satisfying and always challenging.
NEW BRUNSWICK THEOLOGICAL SEMI~A RY
I. Finances
The Crisis Management Plan put into effect over a year ago and administrated by President
White has greatly improved the financial picture at NBTS. As a resu lt of the reduction
of faculty, support staff. and nonpersonnel expenses. New Brunswick operated on a realistic
budget and has signifir.antly narrowed the gap between expenses and income. With sustained
support from the church and individuals. coupled with fiscal constraints. NBTS is very
near a balanced budget at the close of the 1985-86 fiscal year. After a budget presentation
by Business Manager Gerhard Hennes and President White, the board approved a projected
balanced budget of $1.157,600. for the fiscal year 1986-87.
11. Presidential Transition
President Robert White assumed his duties in February of 1985 and was formally inaugurated
on February 23, 1986. The inaugural event was a festive one with a strong note of hope
and promise, and a symbolic closure to the year of crisis and dislocation of NBTS and
the beginning of a new era for "holy hill."
III. Faculty
The board is pleased to report that all faculty at NBTS dismissed due to financial exigency
have found new placement. Dr. E. Earle Ellis is serving as professor of New Testament
studies at Southwestern Baptist Theological Seminary. Prof. George Hunsinger is serving
CHURCH VOCATIONS 221
as prolcssor of theology at Bangor Theological Seminary. Prof. Wilbur Washington is serving

as pastor of the First Reformed Church of Jamaica. Queens. Prof. Marvin McMickle is
sen·ing under contract as adjunct professor of homiletics at NBTS.
Thcr..: continuo.: to be changes. however. now due to the normal course of retirement. Dr.
Vernon H. Kooy. Thomas DeWitt professor of Hellenistic Greek and New Testament exegesis
is n:tiring this year. Dr. Virgil Rogers. Gardner A. Sage professor of Old Testament languages
and exegesis has also elected to retire after a year of serious illness. Both Drs. Kooy and
Rogers w..:re honor..:d by the board.
VERNON H. KOOY
Dr. Vernon H. Kooy. Thomas DeWitt professor of Hellenistic Greek and New Testament
exegesis at New Brunswick Theological Seminary. will retire this June after serving for
thirty-three years on the seminary faculty. During his long tenure. Dr. Kooy introduced
hundreds of students to the intricacies of Greek grammar. the principles of New Testament
exegesis. and the riches of biblical scholarship. Vernon Kooy is a scholar to be sure. but
he is more. His life proves the truth of his lectures. His knowledge is confirmed by Christian
compassion and conviction.
Dr. Kooy ministered to his students even as he instructed them. His presence in the seminary
community has been invaluable. for Vernon Kooy is a scholar-pastor in the best Reformed
sense. As a faithful servant of the Lord Jesus Christ. Dr. Kooy has modeled ministry for
a generation of ministers-in-training. Students will remember his formative. pastoral presence
long after the details of lesson and lecture are dimmed by the passage of time.
As a servant of the Word and a doctor of the church. Vernon Kooy has always been in
demand across the denomination as a preacher. teacher. and dedicated leader. He has been
a pastor to pastors and an encouraging friend to many local congregations. Through his
scholarship and ministry the whole church of Jesus Christ has been built-up and blessed.
Of necessity, other New Testament professors will succeed Vernon, but he will never be
replaced.
R-1.
To a dopt the following resolution:
Be it resolved that the General Synod, convened in its 180th session

at Garden Grove, California, join with the New Brunswick
Seminary community and the Board of Theological Education in
giving thanks and praise to almighty God for the long and fruitful
ministry of Vernon Kooy and in wishing Vernon and his faithful
partner, Margo, much grace and peace in retirement. (ADOPTED)
R-2.
To d eclare Dr. Vernon H. Kooy professor emeritus of the General
Synod. (ADOPTED)
.,_ David Waanders addressed the Synod in honor of Vernon Kooy. Vernon and Margo were
then escorted to the platform to address the Synod . ...,.
VIRGIL ROGERS
Dr. Virgil Rogers, Gardner A. Sage professor of Old Testament languages and exegesis
at New Brunswick Theological Seminary, has submitted his resignation from the seminary
faculty effective in June, 1986. The seminary administration has accepted his resignation
with regret. Recent health problems have forced Dr. Rogers to curtail his teaching activities
and seek early retirement.
Dr. Rogers has been a distinguished teacher of the Old Testament languages. The textbook
he authored has introduced a generation of theological students in many seminaries to the
complexities of the Hebrew language. His skill and precision as a teacher have assisted
many students at New Brunswick Seminary to gain facility in this essential but difficult
biblical language. Dr. Rogers' scholarship and his love of the Old Testament have enriched
the biblical understanding of his students and equipped them for a faithful ministry informed
by the whole Word of God.
Virgil Rogers has been a loyal and supportive friend to his colleagues on the seminary faculty.
Dr. and Mrs. Rogers have contributed much warmth and caring during their long residence
on campus. As a doctor of the church , Virgil has served many RCA congregations with
an effective preaching and teaching ministry, thus strengthening the church's witness to
the God of the prophets whose grace is fully revealed in Jesus Christ. We pray that Virgil
may soon experience full recovery and enjoy health and strength in the coming years.
R-3.
Be it resolved that the General Synod, convened in its 180th session

at Garden Grove, California, join with the New Brunswick
Seminary community and the Board of Theological Education in
giving thanks and praise to almighty God for the long and fruitful
ministry of Virgil Rogers and in wishing him and Phyllis much grace
and peace in retirement. (ADOPTED)
R-4.
To declare Dr. Virgil Rogers professor em eritus of the General
Synod. (ADOPTED)
.,.. Hugh Koops addressed the Synod in honor of Virgil Rogers. Dr. Rogers was then escorted
to the platform to address the Synod. ~
A faculty search committee has been seeking applicants for a replacement for Dr. Kooy
and will be making a recommendation to the BTE Executive Committee for appointment
of a candidate effective September 1, 1986. A faculty search committee will be appointed
in the near future to begin the search process for the successor to Dr. Rogers. For the next
academic year this position will be filled on a contract basis.
The appointment of a head librarian for Gardner Sage Library has been deferred for another
yea r, and Dr. John Beardslee III will continue to serve as interim librarian.
IV. Administration
Dr. Paul Fries began his duties as academic dean on July I , 1985. On September 9, 1985,
Mr. Gerhard Hennes joined the administration as business manager with responsibilities
encompassing finance, student aid, office management, personnel administration for support
staff, and the supervision of grounds and building maintenance. Also in September of 1985,
the Rev. George Crumley was appointed as the first full-time director of development and
seminary relations. The development office is being funded for a three-year period from
the realized gains and retained income in the seminary's New York Endowment Fund, which
is managed by the Board of Direction of the General Synod.
V. Enrollment
New Brunswick reports an all time high enrollment. As of this spring, there were 82 full-
time students and 65 part-time with a total of 147, an historic peak. The seminary is serving
more students from more denominations in more academic programs than ever before.
Thirteen students are candidates for the Master of Divinity degree, four students are
candidates for the Master of Arts in theology, and seven are candidates for the Master of
Theology in pastoral care and counseling degree. This is the first time that this degree
is being awarded and is done so in conjunction with the Trinity Counseling Center in
Princeton, New Jersey.
VI. Continuing Education
NBTS offered seven events in continuing education this past year from October ' 85 through
May '86. They were: " Introducing Rejoice in the Lord" led by Drs. Hageman and Kansfield
and Mr. Kevin Walters; " Contemporary Reformed Confessions" led by faculty from NBTS
and Calvin Seminary; " Theological Reflections" led by Dr. Hendrikus Berkhof; "Preaching
Workshop" Jed by Dr. Marvin McMickle; "Colloquy on AIDS" led by Father William
Doubleday; "A Colloquy on Minjung Theology" led by Dr. Seyoon Kim and the Rev.
Changwon Suh; and "Reflections on RCA Identity" led by Dr. Hendrikus Berkhof.
Vll. Accreditation and Licensure
During the fall of 1986 the Association of Theological Schools (ATS) will visit NBTS for
its regular reaccreditation visit. A comprehensive self-study is being prepared by the seminary
and will be presented to the ATS at that time. From preliminary comments the ATS is looking
favorably upon the way in which NBTS addressed its financial problems and the development
of new programs. In conjunction with the ATS reaccreditation, the State of New Jersey
will conduct a full licensure review this fall. A selfstudy document has been presented
to the New Jersey Board of Higher Education and has met with favorable comment. The
board anticipates no problems with either the ATS reaccreditation or the New Jersey
licensure.
The board commends President White and his administration, the faculty, the students,
and the Management Committee for a successful handling of the fiscal crisis and the
stabilizing of our denomination's oldest theological enterprise. The year has been one of
healing and planning. Morale is high and buoyed by a record enrollment, student and faculty
retreats, increased attendance at chapel services, and improved rapport between faculty
and administration. Special thanks is accorded the faculty who went "more than the extra
mile" this past year with heavier teaching loads and increased administration responsibilities.
We are blessed with those whose servanthood is commendable, and we thank God that
" the old school of the prophets" has survived yet another crisis in its 200+ year history.
It survived the dangers and embraced the opportunities for ever better and more
comprehensive service to Christ and His Church.
I. Finances
As of the April board meeting, Western Seminary reported that it expected to end the fiscal
year 1985-86 "with a qualified positive figure." After presentations by Business Manager
Willard Rink and President Hoff, the board approved a proposed balanced budget for 1986-87
in the amount of $1,474,<J79. The board also approved tuition increases from $56 to $58
per hour for the Master of Divinity and the Master of Religious Education programs and
" $5.50 per member asking.
11. Presidential Transition
While beginning his duties on May 14. 1985. President Hoff was formally inaugurated on
October 31, 1985. The inaugural event was held in the sanctuary of Hope Church in Holland.
Michigan, ·against a background of events including a morning lecture and a dinner for
ecclesiastical and academic guests. The inauguration reflected the good will a_nd easy
transition exhibited by the previous and present administrati6ns of WTS.
III. Faculty
Upon the recommendation of the WTS search and management committees. the board
approved the appointment of the Rev. Dr. Thomas Boogart to a three-year position as assistant
professor of Old Testament.
\
The board also approved the request of Dr. Robert A. Coughenour for a two-quarter
sabbatical for the 1986-87 academic year and further approved the request of Dr. Ch ristopher
B. Kaiser for a one-quarter sabbatical for the 1986-87 academic year.
The board noted the retirements of Dr. Garret A. Wilterdink, professor of preaching. and
Dr. M. Eugene Osterhaven, Albertus C. Van Raalte professor of systematic theology. Both
Drs. Wilterdink and Osterhaven were honored by the board.
GARRET A. WILTERDI NK
Garret A. Wilterdink began formal service to the denomination with thirteen years of pastoral
ministry d ivided between congregations in Chicago, Illinois, and Midland, Michigan. By
the close of those years, the larger church had already discerned and affirmed Garret
Wilterdink's leadership gifts by entrusting him with such major responsibilities as the
presidency of the Board of North American Missions and the chairmanship of the
Commission on Theology. In 1967 Western Theological Seminary appointed him to a one-

year position in the field of biblical studies as a sabbatical replacement. The wisdom of
that invitation was confirmed by a call the following year to become a permanent member
of the faculty. A blend of pastoral experience, denominational service, administrative skill,
solid knowledge of scripture and the reformed tradition, a keen mind, and a committed
heart, brought him the rare distinction of teaching in all three fields of the seminary's
curriculum: biblical, theological, and Christian ministry. To these demanding teaching
assignments were added long terms as the director of field education and as secretary to
the faculty. In 1'J77 this remarkable range of gifts found appropriate focus in his appointment
to be Western Seminary's professor of preaching. It is this high and heavy responsibility
that he lays gown this year, blessed with the knowledge that he communicated to a decade
of students liis own full commitment to expository preaching.
R-5.
Be it resolved that the General Synod of the Reformed Church in

America, convened in its 180th session at Garden Grove, California,
offer thanks to God for the gifted and generous service of the Rev.
Dr. Garret A. Wilterdink, whose ministr y has blessed the lives of
students, colleagues, and congregations, and enriched the work of
committees and commissions, and express to Garret and Frances
its admiration and affec.tion and wish for years of love, peace, and
joy in Christ. (ADOPTED)
R-6.
To declare Garret C. Wilterdink professor emeritus of the General
Synod. (ADOPTED)
.,. James Cook addressed the Synod in honor of Garret Wilterdink. Garret and Frances
Wilterdink were then escorted to the platform to address the Synod . ..,.
EUGENE OSTERHAVEN
With his confession of faith in Jesus Christ as Lord and Saviour in the Trinity Reformed
Church of Grand Rapids, Eugene Osterhaven began his personal commitment to Jesus Christ
within the Reformed Church in America. With his ordination to the office of minister of
the Word by the Classis of Raritan in 1943, he carried out his commitment to Christ in
the ministry of Word and Sacrament. First as minister of the Third Reformed Church of
Raritan, then as professor and chaplain at Hope College, and beginning in 1952 as the
Albertus Van Raalte professor of systematic theology at Western Theological Seminary,
Dr. Oste~haven has faithfully and fruitfully served the Lord of the Church.
While remaining faithful to his primary calling as a professor of the church, training persons
for the ministry, Dr. Osterhaven has served the broader church through his writing and
memberships on numerous boards. In addition to contributing insightful articles to many
journals, including Christianity Today, The Church Herald, The Sunday School Guide, and
the Reformed Journal; Dr. Osterhaven authored the following books: The Meaning of
Baptism , What is Christian Baptism?, Our Confession ofFaith, The Spirit ofthe Reformed
Tradition, The Faith of the Church, and Garment of God: A Theology of Nature.
The wisdom and piety of Dr. Osterhaven will remain with us for years to come through
his writings and through the lives and ministries of his students. As he lays down the mantle
of his professorship and enters into a new stage of service to the Kingdom of Jesus Christ,
we declare our thanks to Dr. Osterhaven for his diligent work over the years.
R-7.
Be it resolved that the General Synod of the Reformed Church in

America, convened in its 180th session at Garden Grove, California,
offer thanks to God for his faithfulness in granting us such a teacher
and colleague as M. Eugene Osterhaven and express to Eugene and
Margaret its admiration and affection and wish that their lives will
continue to be blessed with health and fruitfulness. (ADOPTED)
R-8.
To declare M. Eugene Osterhaven professor emeritus of the General
Synod. (ADOPTED)
.,. Marvin Hoff addressed the Synod in honor of Eugene Osterhaven. Eugene and Margaret
Osterhaven were then escorted to the platform to address the Synod . ....
IV. Adm.inistration
Dr. Robert Coughenour was commended by President Hoff and the board for his fine and
dedicated work as dean of the WTS faculty for five years. Dr. Coughenour will return to
his teaching exclusively, and Dr. Elton W. Eenigenburg will serve as dean of the faculty.
Excitement continues to build for the Henry Bast Memorial Preaching Program. Under
the leadership of Thomas L. Bos. director of development. church and community relations.
a fund-raising campaign has been launched. Over $150.000 has already been pledged toward
the $850,000. goal since the first appeal in October of 1985.
The board reviewed two campus development projects for WT~. The first will create a
new front entrance for the seminary on Thirteenth Street and the second would create new
student housing. The board approved both projects in accordance with presented guidelines
and the caveats that " WTS must provide cash-flow projections to the board and the local
management committee must review and endorse the plans before any action is taken:·
V. Enrollment
Enrollment at WTS for 1985-86 represented a total of 177 students. In the M. Div. program
there were 104 students; Th. M., 3 students; and 38 students in the M.R.E. program. There
were 11 special (non-degree) students and 21 candidates for the Doctorate in Ministry degree.
VI. Continuing Education
WTS offered eleven events in continuing education this past year from September '85
through March '86. They were: "Children and Worship" led by Dr. Sonja Stewart and
Mrs. Colette DeNooyer; "The Inner Life and Outreach of the Church" led bY Dr. Orlando
Costas; "A Spiritual Life for the Twentyfirst Century" led by Dr. Robert Coughenour;
"Small Group Ministries in the Church" led bY Dr. Stanley Rock; "Rejoice in the Lord"
led bY Drs. Hageman and Kansfield and Dr. Donald Hustad; "Texts of Terror" led by
Dr. Phyllis Trible; "Preaching After Epiphany" led bY Dr. Robert Coughenour; "The
Gospel of John: The Spiritual Gospel" led bY Dr. William Schutter; "Preaching in Lent"
led bY the Rev. Marvin Hoff and the Rev. Sherwin Broersma; "The Healing of Memories"
led bY Dr. Robert and Mrs. Barbara Wise; "Equipping for Evangelism" led bY Dr. Charles
Van Engen.
The board commends President Hoff, his administration, the faculty, and students for
a steady year and the production of solid works. WTS demonstrates a steady balance
of theological education while at the same time engaging in the process of asking the
necessary questions for theological education in the close of this century and into the
next. Especially noted are the studies: "A Theological Field Paper," "A Plan for Staffing
Western Seminary," and "Ingredients of a Quality Homiletical Program in Western
Seminary." There is much evidence that the seminary and its management committee
are committed to an orderly process of planning and design, whether it be in curriculum
or campus grounds and buildings. The RCA is blessed with a fine faculty and staff in
the shepherding of this theological school; their commitment is evident.
THE THEOLOGICAL EDUCATION AGENCY
I. Finances
TEA was projected as operating on an· annual budget of $110,000 for the initial years.
Actual expenditures for the first six months were $51,695, which represents normal
operating costs as well as start-up costs of planning, promotion, and office equipment.
For 1985 there was a small deficit of$4,476 and as of the date of the April board meeting,
actual figures for 1986 were not available.
The board approved a proposed balanced budget of $110.416 for the fiscal year 1986-87.
Proposed income is from the following sources: The Quick Fund. S7.500: church pledges.
$62.416: individual gifts $2.000.. TEA program sources. $12.500: askings. $26.000.
II. Number of TEA students
A total of 75 students are under the supervision of TEA . This represents students at
18 non-RCA seminaries or graduate schools . The seminaries are:
I. Fuller Theological Seminary 33

2. Trinity Evangelical (Chicago) 6
3. Westminster (Escondido) I
4. Westminister (Philadelphia) 2
5. Covenant Theological Seminary (St. Louis) 3
6. Reformed Seminary (Jackson) 3
7. Memphis Theological Seminary I
8. Yale Divinity 2
9. Bethel Theological Seminary (St. Paul) I
10. Princeton Theological Seminary 4
I I. Gordon Conwell 3
12. Colgate-Rochester I
13. New York Theological Seminary I
14. Pacific "School of Religion (San Francisco) I
15. Regents (Vancouver) I
16. Conservative Baptist Seminary (Denver) 2
17. Ontario Theological Sem1nary I
18. North Park Theological Seminary I
M. Div. graduates in ministry or graduate school 8
75
m. Supervision of Students
Rationale for TEA is based on a process of establishing an ongoing dialogue with those
RCA students attending seminaries other than New Brunswick or Western. A major
goal is to work with the students to assure that their theological education adequately
prepares them for ministry in the Reformed Church and to provide personal support
and counsel. Another goal is to provide a sense of denominational identity through
four supplemental areas of study which have been identified as requirements for
certification: RCA history, confessional statements, polity, and worship. Dr. VanWyk
is committed to making contact each year with the students by visiting each of the
campuses where RCA students are in study.
IV. Certificate of Fitness for Ministry
Those students now studying at non-RCA seminaries no longer need apply for
dispensations from the professorial for ordination, but rather granted Certificates of
Fitness for Ministry which are recommended to the BTE upon successful completion
of the application and supervision process under the direction of TEA.
The General Synod has before it at this session an overture calling for the reduction
of the 33-month application period with respect to petitioning for Certificates of Fitness
for Ministry. (Seep. 189.) The board discussed the substance of the overture and urges
the General Synod to respond favorably. The board further encourages the General
Synod to allow this proposed change in the application period to take effect immediately.
The board also endorsed "A Process Guide for Certificate of Fitness for Ministry"
as prepared by Dr. VanWyk. This manuel will cover the processes for all students
studying for ministry in the Reformed Church in America.
The board approved the granting of Certificates of Fitness for Ministry (which entitles
the holder to be examined by classis for ordination) to ten candidates. According to
the TEA report, the number of candidates processed for next year will be twice that.
The board commends Dr. VanWyk and the TEA Advisory and Certification Committees
for their diligence in "starting up" this new educational venture. It was a dual work
of laying the foundations for the agency as well as carrying out the work of the agency.
The dream of a few years ago is now a reality as the Reformed Church shepherds those
of its own who are attending other seminaries. This is a positive and pastoral approach
toward recognizing the ecumenical age of which we are a part. The board is pleased
that TEA exists for the supervision and care of RCA students, to assure adequate training
and a solid linkage to the Reformed Church in America.
DISPENSATIONS
The Board of Theological Education makes the following recommendations for dispensations:
The Classis of South Grand Rapids requests a dispensation from the professorial certificate
for Gerrit Brus. Mr. Brus attended Western Seminary for a two -year program of 70 hours,
and both he and the classis have met all the necessary constitutional requirements.
R-9.
To grant Gerrit Brus a dispensation from the professorial certificate.
(ADOPTED)
T he Class is of Holland requests a dispensation from the professorial certificate for Carol
J. Cook. Ms. Cook attended Princeton Theological Seminary, and both she and the classis
have met all the necessary constitutional requirements.
R-10.
To grant Carol j. Cook a dispensation from the professorial
certificate. (ADOPTED)
The Class is of Chicago requests a dispensation from the professorial certificate for Robert
M. Honig. Mr. Honig has taken courses at Western Seminary and equivalents, and both
he and the classis have met all the necessary constitutional requirements.
R-11.
To grant Robert M. Honig dispensation from the professorial
certificate. (ADOPTED)
The Classis of Muskegon requests a dispensation from the professorial certificate for Mr.
John Moser. Mr. Moser has audited 58 hours of study at Western Seminary, and both he
and the classis have met all the necessary constitutional requirements.
R-12.
To grant John Moser a dispensation from the professorial certificate.
(ADOPfED)
The Classis of Wisconsin requests a dispensation from the professorial certificate for Mr.
John Reith. Mr. Reith attended the Trinity Evangelical Divinity School. and both he and
the classis have met all the necessary constitutional requirements.
R-13.
To grant John Reith a dispensation from the professorial certificate.
(ADOPTED)
The Classis of Queens requests a dispensation from the biblical language requirement for
the professorial certificate for Mr. Song Kuk Kim. Mr. Kim attended New Brunswick
Seminary. and both he and the class is have met all the necessary constirutional requirements.
R-14.
To grant Song Kuk Kim a dispensation from the biblical language
requirement for the professorial certificate. (ADOPTED)
The Classis of Florida requests a dispensation from the biblical language requirement for
the professorial certificate for Mr. Robert Alemy. Jr. Mr. Alemy attended New Brunswick
Seminary. and both he and the classis have met all the necessary constiTUtional requirements.
R-15.
To grant Robert Alemy, Jr. a dispensation from the biblical language
requirement for the professorial certificate. (ADOPTED)
REFERRALS BY GENERAL SYNOD
I . Study of "The Church's Peace Witness in US Corporate Economy" (MGS 1985, p. 64).
In response the board referred this paper and information concerning the nuclear weapons
industry to the seminaries for study.
2. Amendment of BTE Constitution (MGS 1985, p. 192). The board received the
information.
3. Amendment of BCO with Respect to Certificates on Fitness for Ministry (MGS 1985,
p. 175). The board received the information.
4. Awarding of Certificates of Fitness for Ministry in 1986 (MGS 1985, p. 175). The board
received the information.
5 . Corresponding Delegate Starus for TEA Director (MGS 1985, p. 176). The board received
the information.
6 . Commission on Women (MGS 1985, p. 187). The board received the information.
7. The Affirmation of Theological Education in the RCA (MGS 1985, p. 2CJ7). The board
received the information.
8. The Support of Leadership Development of American Indian Church Leaders (MGS

1985, p. 210). This action called for the RCA and the seminaries to become members
in the Native American Theological Association (NATA). In consultation with the
American Indian Council, the board is deferring follow-up with NATA until such time
as there is an RCA Native American student in theological studies.
9 . The Study of the Belhar Confession and Official Relations with the Dutch Reformed
Mission Church of the Republic of South Africa (MGS 1985, p. 268). The board received
this information and notes that Western and New Brunswick seminaries are now in the
process of studying the document.
TENURE REVIEW
At the December, 1985. meeting of the BTE Executive Committee, President White
recommended that the BTE policy on tenure be reviewed. He noted that present policy,
which requires permanent appointment or termination after 6 years, seems excessively
restrictive and not in the best interest of non-tenured faculty or the institution. He noted
further that exceptions to the policy had been made on an ad hoc basis in recent years.
The executive committee and full board voted to review the present policy on faculty tenure
and that faculty appointments made during this review period be subject to any policy changes
effected as a result of the tenure policy review.
The board also authorized the appointment of a committee consisting of the president,
academic dean, and one faculty member from each seminary, along with three BTE members
(one of which must either be the moderator or vice moderator to recommend a proposal
for implementing the policy on appointments, promotions, tenure, sabbatical leaves,
terminations, and grievances with a final report for presentation to the 1987 BTE spring
meeting.
ENTRANCE-LEVEL TESTING
In response to a concern regarding the importance of entrance-level psychological testing

for candidates for ministry raised by the TEA Advisory Committee, the board appointed
a task force composed of the presidents of the seminaries and the director of TEA to study
entry-level testing and to bring a recommendation to the 1986 fall meeting of the board.
THE FOURTH OFFICE
The board declared a moratorium on nominations for the Fourth Office pending presentation
to the General Synod of the final report of the Committee on Ecclesiastical Office and
Ministry.
RESTRUCTURE OF THE BOARD OF THEOWGICAL EDUCATION
The board reviewed and endorsed the proposal for the restructuring of the Board of
Theological Education, which will be presented at this session, and commends it to the
General Synod.
ELECTIONS
The BTE elected the Rev. Richard Rhem, moderator; the Rev. Thurman Rynbrandt, vice
moderator; the Rev. David Vos, secretary; and Mr. John VerSteeg as treasurer. The BTE
also elected the Rev. Cleo Ludwick, Mr. Wendell Hallenbeck, and the Rev. Herman Ridder
to the executive committee.
RESOLUTION
In a final action at its spring meeting, the board passed a resolution in honor of retiring
Moderator Douglas W. Fromm. Jr.. acknowledging his outstanding leadership during a
period of serious institutional crisis. financial exigency. changes in administration and faculty
personnel. visionary innovation, and creative restructuring.
Report of the Board of Pensions
During the year since the Board of Pensions (BOP) last reported to General Synod, the
support of the already retired and surviving spouses, processing of retirementS, administration
of the various insurance programs, and day to day consultation on retirement planning matters
have continued to be the focus of the BOP's responsibility. At the end of 1985. 80 clergy
who had retired prior to 1972 continued to receive benefits and 152 surviving spouses and
others received funds from the board's Assistance Department. While the minimum assured
income from the combined sources of the BOP and Social Security continues to be set
at $8,000 for a single individual and $10,500 for a couple, in cases of demonstrated need
these amounts are exceeded, with the result that during 1985 $437,964 was paid out in
assistance grants.
As anticipated , the numbe rs of those who require special assistance is declining year by
year. The number who received assistance in 1984 stood at 162, while in 1985 that had
declined to 152. The total amount of assistance in 1984 ($449,319), however, compares
to $437,964 in 1985. Thus, the special assessment for the support of this group will need
to remain in place at the $1.50 level for a bit longer.
As interest rates have declined, both the earnings of the Annuity Fund and the rates available
for retirement annuities have declined as welL However, of the total $72,144,497 in the
Annuity Fund at the end of 1985, approximately $50 million is committed for at least a
year or more at rates higher than the 10 percent interest, which continues to be credited
to accountS.
Faced with the task of re-investing $9.1 million at the end of 1985 due to the 20 percent
pay-back of a large 9 percent contract with the Travelers, a substantial portion ($5 million)
was committed during the summer of 1985 for placement on January 3, 1986. One contract
for $3 million was placed with Aetna Life Insurance Company for eight years at 12.1 percent
and another for $2 million was placed with John Hancock Mutual Life Insurance Company
for seven years at 11.92 percent. Later, an additional $1 million was placed with the Travelers
for five years at 10.2 percent and $2 million with John Hancock for six years at 10.26 percent.
It thus appears possible to support an expectation of an interest credit to individual accountS
in the 10 percent range for some time, even though current rates are lower.
Although the return on annuities now available is much lower than could be attained in
previous years, the return for those who elect to participate in the Annuity Bond Fund
and later the Support/Investment option continues to be attractive. A result is that most
of those who are now reaching retirement age are electing to participate in the board's newer
program for retirement income. Final action on the Support/ Investment Option was voted
at the 1985 General Synod, but refinementS in the wording of the BOP Constitution as
a result of the new programs are now needed. The following revisions, already approved
by the board, are therefore presented to this Synod for adoption.
R-16.
To adopt the following revisions of the Board of Pensions
Constitution:
• Foreword, page 2, paragraph 3, line 1 to read: "The purpose

of the Board of Pensions is to provide retirement income,
annuities, supplemental pensions, assistance grants, insurance
benefits and certain specified investment services for all ordained
ministers..."
• Article Ill, Section 4, Subpart B, the first sentence to read:
"Each member or surviving beneficiary achieving the later of
70'/z or retirement who has not entered into an Age Retirement
Annuity shall elect to participate in a Support/Investment Option
Plan."
• Article III, Section 4, Subpart 8(3), the first part of the
paragraph to read: "In the event a member exhausts an
actuarially determined contribution to the Support Fund (and
all current and accrued Support Fund and Investment Fund
interest), the Board of Pensions retains the right to transfer
amounts of principal from the Investment Fund to the Support
Fund in order to ..." (ADOPTED)
In response to a concern raised by the GPC, the board is also recommending constitutional
amendments to extend eligibility for assistance grants to those lay employees of the General
Synod and GPC who have served for 15 years or more, or in the case of a surviving spouse.
where the employee's death occurred while in active service. This will enable the BOP
to provide assistance to eight former employees of the RCA whose retirement income is
inadequate and others who might be in similar situations in the coming years. The board
intends to keep the GPC informed of the amount of assistance grants paid out to lay employees
with a request for a grant to cover this expense.
R-17.
To adopt the following revisions of the Board of Pension's
Constitution:
• to insert the words "or a lay employee of the General Synod or

General Program Council" immediately prior to the words "shall
be eligible" in Sections 1, 3, 4, 5, and 7 under "Assistance
Department"
• to insert the words "or a lay employee of the General Synod or
General Program Council who has served for fifteen years or
more" immediately prior to the words "shall be eligible" in
Section 2 and immediately prior to " retired from active service"
in Section 8 under "Assistance Department!' (ADOPTED)
The RCA Insurance Program experienced a positive year, the first full year's experience
under the new arrangement for a limited self-funded program utilizing the services of Stirling
and Weiss of New Canaan, Connecticut, as third-party administrators. Premiums received
in 1985 were $3,057,621 compared with claims and other expense experience of $2,780,046.
As a result, it was possible to make some significant improvements in both medical and
life insurance coverage on January I, 1986, with only a five percent increase in premium rates.
A quiet but highly important part of the BOP ministry is the network of Senior Pastors
who visit and keep in contact with those who are in some way beneficiaries of the BOP.
During the year, the Rev. David Jenks assumed responsibility for upstate New York and
Dr. James Z. Nettinga for California-Arizona. Others who continue to serve are Robert
Geddes in the Mid-Atlantic-South region, Martin Punt in New Jersey-New England, Russell
Redeker in New York, Henry Vermeer in Iowa, and Henry Mouw in the Great Lakes region.
The " Homes for Retired Ministers and Missionaries" program continues to attract interest
from those who may wish to leave their home to the BOP for use by a retiree following
the death of the donors. A pleasant cottage in Davenport, Florida, left to the board by Mr.
and Mrs. Alwin Stroehlein of the Montvale (NJ) Reformed Church was extensively renovated
by Mr. and M rs. Harold Kats of Lincoln, Nebraska, as a voluntary service contribution
and is now available for occupancy. Mr. Kats, an elder delegate to the 1985 General Synod.
learned of this need during last year's Synod session. Another unit has been purchased
with available funds in Crestwood, NJ, and will be occupied by a newly-retired missionary
couple.
This General Synod also marks the end of an era as BOP staff is concerned. Mrs. Wilma
Bentzen first began service with the BOP in 1952 as a part-time secretary. During the years
which followed , Mrs. Bentzen assumed increasing responsibilities until she was named
to the executive position of pensions administrator in 1978. She, who assisted so many in
their retirement planning over the years, retired on April 30, 1986. Mrs. Bentzen will continue
to serve as at part-time contracted employee for at least the next year, as others already
on the staff pick up her responsibilities.
R-18.
Resolved , that in gratitude to God for thirty-three years of faithful

and distinguished service as a staff member and executive of the
Board of Pensions, RCA, the General Synod of the Reformed
Church in America, meeting in its 180th session in Garden Grove,
California, express to Wilma M. Bentzen its profound appreciation
and pledge of continued affection on the occasion of her own
retirement. (ADOPTED) ..,.
.,.. Willjam Bouwer addressed the Synod in honor of Wilma Bentzen. Ms. Bentzen was
then escorted to the platform, where she received a plaque and addressed the Synod . ..,.
REPORT OF THE OFFICE OF HUMAN RESOURCES
The Office of Human Resources (OHR) serves professional church workers, the GPC, and
other RCA agencies in the area of personnel support services. Much of the day-to-day activity
of the OHR staff involves administration of existing programs such as the profile system,
missionary and staff recruitment, scholarships, and the programs of the Board of Pensions.
However, the need to address systemic issues which affect the well-being of those who
work for the church is also a primary responsibility of the OHR. Overtures addressed to
General Synod and concerns expressed through the year by clergy and others are key
indicators for monitoring the RCA as an employment system.
OHR operates out of a belief that those who are called to express God's Jove for the world
through ministry in the name of Jesus Christ must themselves know that they are cared
for. The church has not always enjoyed a reputation for being a good employer. and a task
of the OHR is to ensure that the RCA becomes an exception to that stereotype.
It is heartening to report that the average salary for clergy in the RCA ranks second among
US churches. (The Christian Reformed Church ranks first.) Measurement of spiritual and
emotional support is not so easily quantified. but it is fair to report a genuine consciousness
of the importance of such support among clergy themselves. particular synod committees
and staff. and denominational staff. The ministry is a demanding vocation. and pastoral
support for ministers and their fami lies remains a high priority for the denomination as
a whole. Specific responsibility to see that such pastoral care is being provided is focused
at the classis level , and there is increasing evidence that it is being taken seriously. Classes.
through a variety of methods suitable to their own contexts. are addressing this issue.
Involuntary termination of pastors by congregations continues to be an issue in the church.

The Book of Church Order (BCO) pem1its a classis to dissolve a pastoral relationship without
the agreement of both parties. Rarely does debate on involuntary termination reach the
floor of classis; the fact that such an action is possible and a realism which recognizes
a tendency of classes to support the will of a consistory (clergy come and go; congregations
remain) persuades most clergy threatened by involuntary termination to acquiesce as
gracefully as possible. Whatever the reasons for such situations. the absence of standards
by which a dissolution request is to be judged, a Jack of uniform policies. and the fact
that clergy cannot claim unemployment insurance coverage remain unresolved issues for
the RCA as an " employment system."
OHR has been consulted frequently during the year by classis committees faced with the
task of determining when an ordained minister who is not serving a congregation or in
another form of ministry which is generally recognized as "legitimate" is engaged in a
"form of ministry appropriate to the office." The new requirement in the BCO which requires
that "a minister working in a specialized ministry shall become a member of the RCA classis
in the geographic area of service" has brought about a re-examination of many such ministries
when transfer to another classis has been requested. Interpretation of what is and what
is not an appropriate " specialized ministry" varies throughout the church. The substantial
numbers of clergy who are called to ministry outside congregations or other church-related
agencies suggests the need for creativity and intentionality in discovering ways to minister
with integrity outside traditional structures. Finding such new avenues of witness becomes
the responsibility of both the ordained clergy and the classis committees who deal with
them. During the search for viable ways to minister, some patience and understanding from
the church as " system" is necessary. It makes some difference whether the attitude of a
classis is " How can we help you fulfill your calling to ministry?" or one of "Prove to us
that we shouldn't take your ordination from you!''
Difficulty continues to be experienced by women and minority clergy as they seek

opportunities to serve. A General Synod committee studied opportunities for ministry by
fully qualified women and minority clergy and called for regular publication of opportunities
lists now available monthly through the OHR. "Early notice" of forthcoming opportunities
to serve on denominational staff is also given to representatives of such persons.
Direct responsibility for RCA military and institutional chaplains is carried out by the OHR,
which serves both groups through its staff. In addition, RCA chaplains have now organized
themselves into a "Chaplains' Caucus," which, among other activities, organized and held
an RCA chaplains' conference immediately prior to this meeting of Synod. Currently there
are 19 RCA pastors in Army, Navy, Air Force, and Veterans Administration chaplaincy,
and some 55 in hospital and prison ministry.
The OHR administers a number of scholarship funds. grams and aid. and professional
devclopmcm funds. Among these are the Studem Loan Revolving Fund. which makes
available modest loans at low rates of imerest for RCA members who are full-time studems.
with particular consideration to graduate theological education. The New Jersey Beneficiary
Fund is available for use by RCA members who are enrolled at Rutgers Unive rsity and
arc preparing for some form of professional ministry within the RCA . The Minority
Education Fund exists to assist minority students. Application is made through the O HR.
and grams arc made in consultation with the representatives of the several minority councils.
A stipend for pastors who wish to take additional training in Clinical Pastoral Education
preparatory to a career in institutional chaplaincy has been available in past years. but will
not be available in 1987. Leadership Developmem Grams are made to RCA clergy who
have an interest in sharpening their skills. particularly in areas which will be directly related
to church growth. These g rams are also available for graduate programs in theological
disciplines. an importam emphasis in future RCA training of clergy.
A number of workshops and events have taken place throughout the RCA which have been
supportive of clergy and in part provided leadership and/or funding through the OHR. Two
programs that are particularly noteworthy are events sponsored for long-tenured pastors
and the developmem of a network of clergy who will serve as interim pastors. More than
100 clergy and spouses attended evems for those who had served in a parish eight years
or more. Several pastors have been encouraged to become trained as interims and are available
to serve a congregation after there has been a dissolution of a pastoral relationship and
before a new pastoral relationship is established. Imerim pastorates are particularly useful
following a long-tenured pastorate or involumary termination of the previous pastor.
The General Synod in 1985 referred a number of matters to the OHR for attention. One
of these, an instruction to provide training in interviewing and profile writing for all RCA
ministers, has not yet been acted upon since the Minister's Profile Form and the Handbook
for Calling a Minister are both in the process of revision. As soon as the latest edition
of these documents is ready for distribution, instructions concerning how to present oneself
both positively and accurately through the profile form will be distributed to all RCA clergy.
Overtures
Insurance C01·erage for Ministers in Graduate Study
I . The Classis of New Brunswick overtures the General Synod to establish an Insurance
Support Fund to provide for the full range of denominationally sponsored insurance
to ordained ministers of the Word who a re pursuing the study of theology in an
accredited graduate program.
Reasons:
I . The Reformed Church in America expects candidates for positions teaching theology
to have both scholarly credentials of a high standard and parish experience.
2. Ministers who acquire parish experience are quite likely to have families by the time
they resign their charges in order to devote themselves to rigorous graduate study.
3. Therefore, pastors who respond to the call for theological teaching place their families ·
at great risk when they surrender the normal insurance coverage connected with the
parish. The risk is short-term, with the loss of health coverage, and long-term, with
the loss of disability coverage.
4 . The lack of insurance coverage is a subtle liability exacted on those who aspi re to the
denomination's own expectations.
5. Private purchase of insurance coverage is usually impossible when graduate study re-
quires not only the payment of tuition ($8,000 per year is typical) but also the lack of
income .
.,. The advisory comminee recommended:
R-19.
To instruct the Board of Pensions to provide for denominationally
sponsored insurance to ordained ministers of the Word who are
pursuing the study of theology in an accredited graduate program.
(ADOPTED)
Reasons:
I. T here presently is an insurance fund.
2 . The extent of coverage should be determined by the Board of Pensions according to

need ....
Resources for Dealing with lAck of Pastoral Mobility
2 . The Classis of Muskegon overtures the General Synod to appoint a special committee
to study the problems caused by the lack of pastoral mobility and to recommend
resources that could assist the pastors, congregations, and classes that are dealing
with these problems.
Reasons:
I . Many pastors and churches find themselves involved in potentially destructive situations
where a change is desired but not available.
2. With few churches wishing to consider older pastors for a call, most pastors face the
need to explore an alternative vocation in the later years of their ministry.
3. Many classes are dealing with the need to terminate pastoral relationships for other
than disciplinary reasons and are looking for guidelines to do this in a fair and helpful way.
4. Resources that could be provided by the Office of Human Resources include:

a. a plan for denominational unemployment compensation,
b. guidelines to be used by the classes in arranging termination senlements,
c. a model for clergy sabbaticals to be considered for inclusion in classis salary and
benefit guidelines,
d . a listing of career counseling centers and other resources for use by pastors involved
in career change which could be published and/or made available to all classis pastoral
relations comminees.
5. A greater awarem:ss of and sensitivity to this problem is needed by seminarians. pastors.

and congregations .
.,.. The advisory committee recommended :
R-20.
To instruct the Office of Human Resources to study the problems
caused by the lack of pastoral mobility and to recommend resources
that could assist the pastors, congregations, and classes that are
dealing with these problems to the General Synod in 1987.
(ADOPTED)
Reason:
A special committee is not necessary si nce the Office of Human Resources can conduct
the study. ...,.
Lead Time for Petitions for Certificmes of Fimess for Ministry
3. The Classis of Montgomery overtures the General Synod to change the 33-month
requirement to 27 months with respect to petitions for Certificates of Fitness for
Ministry.
Reasons:
I . Such change allows more adequate time for those classes which meet later in the fall.
2 . The change makes allowance of one school term for those exploring the possibilities
of theological education to come under the care of classis.
3. The change still requires supervision for 2 'h years of schooling.
4 . This small change will save unnecessary bureaucratic time and energy. yet mai ntain
the spirit of comprehensive supervision .
R-21.
To adopt the following amendment to the Book of Church Order,
Chapter 1, Part II, Article 8, Sections 2a and b for recommendation
to the classes (proposed deletions are enclosed in parentheses:
additions are underlined):
a . If the classis is satisfied that the candidate is well-qualified to

serve as a minister in the Reformed Church in America, it shall
petition the General Synod on behalf of the applicant for a
Certificate of Fitness for Ministry. The petition shall be made
at least (thirty-three) twenty-seven months prior to the time it is
to be given final disposition by the General Synod through its
agent. After the petition is received, an inquiry into the
applicant's qualifications deemed necessary may be undertaken
under the auspices of the General Synod through its agent.
b. In instances where completion of theological training takes place

prior to the required (thirty-three) twenty-seven months, a classis
may petition the General Synod to substitute a period of ministry
supervised by the General Synod through its a gent for a ll or
part of its (thirty-three) twent y-seven month requirement.
(ADOPTED) ~
Use of Pension Assessmem Funds for Annuity Payments for Ministers Serving Financially
Stressed Congregations
4. The Classis of Schoharie overtures the General Synod to d irect the Board of Pensions
to maintain the pension assessment at $1.50 per member, with the funds not used
for assista nce grants to present retirees being made available for pension
contr ibutions on behalf of pastors serving in fina ncia lly stressed churches.
Reasons:
I . The General Synod shall exercise a general superintendence over the interests and
concerns of the whole church. Some concerns of the church are the retirement of its
ministers and the welfare of its financially stressed churches.
2. According to the 1985 report of the BOP, the number of present retirees requiri ng
assistance grants will decline in the years ahead. At the present level of contribution,
the board will have a surplus.
3 . As less money is required for assistance grants to present retirees, funds would be available
to supplement the pension contributions for the financially stressed churches.
4 . Some churches have difficulty meeting the pension fund contribution for its minister(s),
as this represents a large portion of their budgets .
R-22.
Reason:
T he substance of this overture is being considered in Overture 5. ~
5. T he Classis of Columbia-Greene overtures the General Synod to continue the pension

assessment of $1.50 per a ctive member without reducing it in the years ahead , and
to make available the funds accumulated by this assessment, upon a pplication to
the Board of Pensions, to congregations needing assistance in paying the required
annuity for their installed ministers.
Reasons:
1. An increasing number of congregations are finding it difficult to meet the stipulated

annu ity requirements for installed ministers. Since the annuity requ irements are not
required for contract or stated supply ministers, congregations are increasingly seeking
ministers for whom the annuity is not required. This means that many ministers are
not receiving retirement or annuity funding, resulting in possible furure financial hardship
and subsequent dependency on denominational support when they retire.
2 . By assisting needy congregations to meet their annuity requirements for installed

ministers, the number of installed ministers will increase, which will benefit ministers
and congregations alike.
3. The number of ministers receiving retirement benefits will increase, creating less financial
hardship for clergy.
4 . The report of the BOP to the 1985 General Synod indicates that, in the years ahead,
reductions in this assessment will be possible because fewer ministers and widows will
need assistance.
R-23.
To refer the substance of Overture 5 to the Board of Pensions for
study and report 'back with its recommendations to the 1987 General
Synod. (ADOPTED)
Reasons:
I . This is a matter for consideration by the Board of Pensions and warrants careful analysis
of need and cost.
2. The funds for this are not presently available, but may be in the future. ~
R-4 of the President (p. 29) was referred to the Advisory Committee on Church Vocations.
R-24.
To instruct the Board of Theological Education to seek means of
raising the consciousness of our congregations to the end that each
congregation of the RCA participates in the support of Western
Theological and New Brunswick Theological Seminaries and the
Theological Education Agency. (ADOPTED) ~
REPORTS ON EVANGELIZATION AND CHURCH GROWTH
Report of the Extension Foundation, Inc. Reformed Church in

America
The Extension Foundation (EF) is a non-profit organization which was incorporated in
1958 to supplement the existing loan program of the General Program Council (GPC).
It acquires funds through the sale of notes to individuals. churches. and other RCA-related
organizations, and then loans these monies to local churches for capital improvement projects.
Administrative costs are shared between the EF and the Church Building Fund (CBF) of
the GPC.
An independent board of directors governs the foundation . It consists of six members who
are elected by the General Synod for three-year terms. At least one is a member of the GPC.
During 1985 the foundation collected $321,989 in interest on loans. investments. and
contributions and paid $268,408 in interest on notes. The foundation strives to keep its
assets fully loaned to churches, with the exception of a cash reserve of ten percent of
outstanding notes payable which is maintained to satisfy any unusual demands from
noteholders. The December 31, 1985, balance of Notes Receivable from churches was
$2,876,895.
The rate of interest charged to churches and paid to noteholders has been attached to the
National Index of the Federal Home Loan Bank Board since November, 1981. During 1985
tl_Je board changed its policy to base the EF rates on the five-year US Treasury Securities
Index as set by the Federal Reserve System. This Treasury Index is more responsive to
changes in long-term investment rates and is therefore. a more useful index for the EF. The
rate of interest paid on notes is set four points below the Treasury Index; initially a minimum
of ten percent was established, but this was revised to eight percent in November, 1982.
The rate is determined annually. As for the rate on loans, it is determined for the individual
loan at three points below the Treasury Index at the time of disbursement of funds.
The term of EF mortgages is amortized over 20 years, but mortgages are reviewed and
interest rates revised at the end of the first five years and each five-year interval thereafter
until the mortgage is paid in full. Past experience with borrowing churches has been excellent,
with no defaults since the creation of this corporation.
It has been the experience of the foundation that only a small portion of maturities of notes
is withdrawn and that most notes are renewed. In 1985 approximately 88 percent of the
maturing notes were renewed, up from 84 percent a year ago. It is expected that a growing
volume of note sales, combined with income from mortgages, will assist more churches
to build and/or expand. Currently, the foundation holds approved applications for $350,000
in loans. There have been times when loans have been deferred for lack of funds. It is
anticipated that the foundation will be able to grant a total of $750,000 in loans during 1986.
In order to increase the loans available for church construction, the EF has hired a part-
time director of development to spend 2/3 of his time selling the notes for the next year.
He is C. Bruce Wierks, a pastor from the Particular Synod of Albany with extensive direct
selling experience. It is hoped that churches, individuals, and RCA organizations will respond
to the increased sales effort.
For the past several years, the EF has offered a Designated Note Program, designed to
help churches raise their own building funds using the EF as a vehicle. In this program,
EVANGELIZATION AND CHURCH GROWTH 241
a congregation encourages its members and friends to purchase EF notes designated for
that congregation. This program is in use in New Jersey and North Carolina.
The board of directors is confident that the EF will continue to be a useful vehicle for
church construction in the RCA.
R-1.
To recommend that all investors in the RCA give prayerful
consideration to buying notes in the Extension Foundation in order
to provide the necessary resources for church construction.
(ADOPTED)
REPORT OF THE DMSION OF CHURCH PLANNING AND DEVEWPMENT
The General Synod of 1985 referred five items to the Church Planning and Development
(CP&D) division of the General Program Council (GPC). Two of them are on-going.items.
Program is being developed for the remaining three. The two on-going items are circulation
of the CP&D division's report on "Church Growth and the Kingdom of God" and continued
concern for new facilities. The report was circulated in the fall of 1985. In the area of
providing new church building facilities, however, there have been some endings and some
beginnings this year.
Church Building Fund Campaign
The ending has been the completion of the Church Building Fund (CBF) Campaign. The
CBF Campaign began in 1982 with a goal of raising ~.CXYJ,CXYJ to build new church buildings
in the RCA. 1982 was the year following a substantial deficit in the operating budget of
the GPC and, as a result of the appeal for current operating funds, the appeal for CBF
Campaign funds could not be made as vigorously. In spite of that drawback, however, pledges
were made for $4,500,CXYJ. At the close of the campaign in December of 1985, approximately
$3,500,CXYJ had been received. While over the course of the campaign a number of churches
found it necessary to alter their pledges, there have also been a number of congregations
which have requested extensions of time. It is anticipated that the campaign will eventually
produce approximately $4,000,000.
While this accomplishment is short of the stated goal, it is nonetheless a significant event.
Most exciting is the number of congregations that have built with the proceeds of this
campaign. Over the last three years, the RCA has provided homes for new congregations
from the eastern tip of Long Island to the Seattle area in the great northwest. The RCA
has also.been building in the snO'Y!! of Minnesota and the year-round summer of Arizona.
Congregations having built their facilities as a result of this campaign are:
Church of the Chimes- San Jose, CA

Christ Community Church-Dallas, TX
Pinelands Reformed Church- Toms River, NJ
Ocean Reformed Church- Manahawkin, NJ
New Life Community Church-West Sayville, NY
Good Samaritan Church- Gahanna, OH
Thornapple Community Church- Grand Rapids, MI
Hagar Park Reformed Church-Jenison. Ml

Christ's Family Church-Bettendorf, lA
Hawthorne Community Church- Vernon Hills, IL
Peace Reformed Church-Eagan, MN
Convenant Reformed Church-Downers Grove. IL
Prescott Community Church-Prescott, AZ
Twin Falls Reformed Church-Twin Falls. ID
Christ Community Church-Blue Springs. MO
Good News Reformed Church-Sioux Fall. SD
Emmanuel Reformed Church-Edmonton. Alberta. Canada
Servants of Christ Reformed Church- Federal Way. WA
Adventure Life Reformed Church- Altoona, lA
Crossroads Reformed Church-Overland Park, KS
Just as exciting as the new congregations that have been built with campaign funds is the
distinctive feature of the CBF which is now coming into play. Monies given to the CBF
are revolving funds in continuous use. They can be used over and over again as churches
that have building fund loans pay them back. The result of the CBF Campaign has been
not only to raise the capital assets of the CBF but also to nearly double the annual interest
income of the CBF. In 1986 that income will provide enough capital funds for loans to
every RCA new church development congregation that is building in 1986.
Funds for new church buildings in the RCA do not depend on the CBF alone. The RCA
also has available the resources of the Extension Foundation. The report of the Extension
Foundation can be found elsewhere with full details of its activities. It is important to note
here, however, that the Extension Foundation has employed a director of development whose
task is to increase the funds available through the Extension Foundation. As a result of
these combined efforts, it will be possible in 1986 to provide loan monies for every new
RCA congregation ready to build. The continuing goal ofthe CP&D division is to see that
the~e funds continue to be available in the coming years. ·
Of the remaining three items referred to the division by the General Synod, the one awaiting
General Synod action is the issue of the homeless. General Synod in 1985 instructed the
Commission on Christian Action to develop a policy statement on the needs of the homeless
for report to General Synod in 1986. Following General Synod action on that report, the
CP&D division will respond with program development. The other two issues, urban mission
and small membership churches, reflect the concern of the Synod for issues that were already
being addressed by the division.
Small Membership Churches
The RCA in. 1985 had 956 congregations. Of those, 591 have 200 members or less. They
are, by definition, small membership congregations. It has become clearer and clearer over
the years that small membership congregations have different needs, dynamics, and prog.ram
requirements than congregations with more than 200 members. The Synod of Albany has
been particularly concerned with small membership churches over the years as a large
majority of the congregations in that synod fit the category. In response to the needs of
those congregations, the synod has developed a program for congregational development,
entitled "Vision for Tommorrow," based on a program developed by the Rev. James Saur
of the Presbyterian Church in Canada. The synod also has many other resources available
as well as a policy statement on small membership churches and some program helps.
In December of 1985, a consultation was held by the GPC on the small membership church
to determine how the needs of these congregations can be addressed from a denominational
base. As a result of that consultation, a program in small membership church seminars
has been proposed to the CP&D division. It is planned that these seminars will take place
during each of three consecutive summers beginning in 1987 and will address the issues
of (I) pastoring the small membership congregation as a vocational choice. (2) building
a positive self-image for the small membership congregation through the adoption of new
members. and (3) creative financing for the small membership church.
Urban Leadership Development
The General Synod also expressed. and the division continues to have. a deep interest in
the work of congregations in urban areas. It remains true that some of the primary areas
for outreach. evangelism. and mission are in the large population centers of the North
American continent. It also remains true that the second largest religious preference noted
in polls and surveys after those who identify themselves as related to the Roman Catholic
Church are those who say they have no religious preference at all. As North America
continues to become more and more an urban society. the needs of urban areas for
evangelism. pastoral care. and service must become greater.
While a denomination the size of the RCA cannot hope or expect to address all of the
problems of urban work in the United States. it is possible to do some things. The division
is currently involved in the Urban Leadership Development Project. This is a program
whereby 20 pastors who work in urban areas across the denomination will be involved
in an on-going program of reflection and continuing education. The goal of the program
is to enhance the quality of urban leadership in the RCA through a program of collegial
relationships and denominational training events and to build an ethnically inclusive group of
pastors who have chosen mission in the city as a vocation. There are three tasks that the
project hopes to accomplish. The first is to establish personal relationships between urban
pastors through which intentional education in urban ministry will take place. The second
is to form an urban coalition of RCA pastors who have a common base of experience in
urban ministry so that urban concerns can begin to have common expression in the RCA.
The third task is to develop particular skills for urban ministry such as small membership
church dynamics, blue-collar ministry, and intentional leadership. The Urban Leadership
Development Project is currently in its design phase and hopes to hold its first event in
the fall of 1986. The design team has appointees from the Black Council. the Hispanic
Council, the Council for Pacific and Asian-American Ministries, the American Indian
Council, and the Council of Field Secretaries.
Future Plans
In looking toward the future, the division has three major program concerns that it is
considering. The first is work with the Christian Discipleship (CD) division in church growth.
Both the CD and CP&D divisions are currently at work on "A People Who Belong: A
Plan for Church Growth." The goal of this program is to develop 100 new congregations
over the next decade. It is a program that will involve work of the two divisions in concert
and cooperation with each of the particular synods.
The second major program focus will be on transitional churches. Churches, like human
beings, have a life cycle. They are born. They grow. They go through adolescence, enter
maturity, and, at some point in history, they die. Just like persons, some congregations
live longer than others. The original RCA congregation begun in 1628 in the city of New
Amsterdam is still going strong. The RCA has had other congregations that have had
considerably shorter life spans. One in particular, also located in the city of New York,
the North Trinity Reformed Church, was organized in 1861 and disbanded in 1862 for a
total life span of one year. As the division looks at congregations moving through transition,
it will be attempting to understand how it happens and how those events can be shaped
for the betterment of congregational life and the improvement of ministry.
Finally. the division will be spending time in the coming year on issues of inclusiveness
in RCA congregations. The issues to be addressed are the ways in which both congregations
and the denomination can be responsible for the vision of the Kingdom of God and include
people from all racial and ethnic backgrounds. The RCA has a large diversity in that its
membership includes representatives of a large number of groups. While that diversity is
good. it is important to realize that the vision of the Kingdom of God calls us always forward
to be a church that truly welcomes each and every one.
REPORT OF THE DIVISION OF CHRISTIAN DISCIPLESHIP
meeting of the General Program Council (GPC) to consider matters of mutual concern.
of evangelism, social witness, Christian education. worship. and church growth are being
implemented.
The CD division continues to function with a budget which is scarcely adequate for the
responsibilities placed upon it. The pattern of decline in undesignated contributions and
increase in firmly designated contributions in areas other than Christian discipleship has
made it impossible to increase sufficiently the funds available to the division. This financial
to the General Synod, the report is organized into four major sections. The section on
"Evangelism and Church Growth" appears below; the section on "Education and Faith
Development" can be found behind the Christian Education and Discipleship tab; the sections
on "Social Witness·· and "The Council Staffs and Programs" can be found behind the
Christian Action tab.
EVANGELISM AND CHURCH GROWTH
A Call To Evangelize
The 1985 General Synod adopted "A Call To Evangelize" as a statement of the RCA (MGS
1985, p. 161). A study guide was prepared to assist congregations in using the call in their
programs of evangelism. A special Sunday bulletin with the call on its back cover was made
available to congregations for their use when special focus is being placed on the task of
evangelism.
Workshops in Evangelism and Church Growth
There is renewed interest in evangelism in many areas of the denomination today. Workshops
on evangelism and church growth have been held throughout the RCA under the sponsorship
of congregations, classes, and particular synods. The minister for evangelism and church
life participated in 22 workshops and seminars during the year. As a result of these work-
shops and other activities of the office, the minister for evangelism and church life has
also been asked to be a consultant to local congregations about evangelism and outreach
programs.
Evangelism Development Team
The 1985 General Synod decided to disband its Commission on Evangelization and Church
Growth and asked the GPC to form a task force for evangelism (MGS 1985, p. 68). This
action was implemented through the establishment of the Evangelism Development Team
(EDT), consisting at present of seven persons plus the minister for evangelism and church
life. The team has developed a plan for evangelism and growth for the RCA and presented
it to the GPC. The EDT report is included as an appendix to this report. The Office of
Evangelism, together with the EDT, is also making a study of growing RCA churches. The
results of an evangelism questionnaire have been tabulated and analyzed in cooperation
with the American Institute of Church Growth. The results of these studies are being
incorporated into strategies and plans of the office and team .
.. ln accordance with the implementation outline for the " Plan for Growth" (p. 253), the
advisory committee recommended:
R-2.
To designate Pentecost, 1987, as Evangelism Sunday in the RCA and
to use that occasion to call the church to prayer, planning, and
program for evangelism, and further, ~
to refer to the Commission on Worship the issue of designating

Pentecost as Evangelism Sunday on a continuing basis, with a
request for a report in 1987. (ADOPTEQ) ~
.. Upon a motion from the floor in response to the hope that new emphasis will be placed
on seminary courses in evangelism and church growth expressed in the " Plan for Growth"
(p. 250), the Gene~ Synod
VOTED: To remind the seminaries of their responsibility to implement the

request of the General Synod of 1984 that a required course on
evangelism be included in the M.Div. program. ~
Special Ministry With Immigrant Peoples
The 1985 General Synod requested the GPC, in consultation with particular synod and
minority council representatives, to explore the possibility of beginning a special ministry
with immigrant peoples with a particular focus on Asian, Middle Eastern, and Hispanic
peoples (MGS 1985, p. 224). A special committee composed of representatives of the Council
for Pacific and Asian-American Ministries and the Hispanic Council with the minister for
evangelism and church life held several meetings and presented a report with ten
recommendations to the GPC. These recommendations envision a Reformed Church in
America which has an inclusive perspective with a witness to wholeness in denominational
life and a strategy for recruiting and training people for inclusive life and action.
The report identifies' as a first priority assisting present new immigrant congregations to
develop adequate resources to carry on their ministries, providing for leadership training,
and educational , liturgical, and church order materials to sustain their pastoral ministries
and their witness in their communities. It aJso recommends that the goal of doubling the
number of new immigrant congregations within the next ten years be accepted and, while
responsibility for the organization of such congregations rests with the classes and particular
synods, the Council for Pacific and Asian-American Ministries and the Hispanic Council
staff and executive committees would work in consultation with particular synods and classes
in the study of locations and plans for the development of such congregations.
The report and the recommendations were referred by the GPC to the CD and CP&D
divisions and the Council of Field Secretaries for further consideration and report to the
GPC at its November, 1986, meeting.
The inclusion of Middle-Eastern peoples in the above General Synod referral presents several
issues which the GPC believes can best be handled through the Division on World Mission.
The world mission div ision has included dialog with people of other faiths as one of its
objectives for the next two years and will be developing approaches to dialog with persons
who come to North America from that area of the world.
Evaluation of Elders and Deacons
The GPC wasinstructed to prepare models of evaluation of elders and deacons which would
enable such evaluation to be carried out in ways which enhance their performance. During
the course of the year, several models in use by Reformed churches and classes have been
examined. Several of those models are of excellent quality and are being recommended
and made available to churches.
Appendix
A PEOPLE WHO BEWNG: PLANNING FOR GROWTH
A PROPOSAL FOR 1987-1996
WHY DO WE NEED A PLAN FOR GROWTH?
For the past two decades the membership of the Reformed Church in America (RCA) has
fluctuated between relative stability and moderate decline. During the period from 1960-1984
the RCA lost 12 ,115 communicant members, slightly more than five percent of its people.
This occurred during a time when the population of the United States increased by 56 million.
The membership of the RCA reached its peak in 1966, when its communicant membership
rose to just over 233,000. The decade from 1966-1975 saw a drop from 233,020 to 215,8Z7.
Since 1975, RCA membership has remained about the same.'
Having experienced a decade of decline, followed by a decade of stability, the RCA must
now prepare for a decade of growth.
During the past decades, many people in the RCA were concerned about declining
membership, but no one seemed to know quite what to do about it. Other denominations
were also losing members. The problem apparently was not often talked about openly, and
not much analysis seems to have been done. The church busied itself with other matters
which were also important. In following this pattern, the RCA did, for the most part, what
other mainline denominations were doing. It should be noted that there was a general pattern
of decline in the majority of American churches from about 1960 to 1975, which began
to level off in 1976.
Today the situation is much more promising. Many denominations are creatively and
dramatically addressing the issue of membership growth. Some have set numerical growth
goals. A number of denominations are developing special efforts in church growth and
evangelism. T he Presbyterian Church (USA), for example, has developed a five-year plan
for evangelism which it describes as a "bold new beginning aimed at making evangelism
and church membership a major priority." In introducing the plan, the General Assembly
declared that "the mission of the church is to witness to Jesus Christ as Lord and Savior...and
this witness, as expressed in evangelism, is a necessary, urgent, and major priority of the
church." 2
The RCA has also made efforts in church growth. The Reformed Church Growth Fund ,
a program which began in 1977, raised more than five million dollars for church growth
and was one of the most successful campaigns in RCA history. Analyzing the program
in her book A Time to Grow, Lois Joice points out that the growth effort was not to be
seen as a numbers game. Quoting a Church Herald article which introduced the program,
Joice says, "Church growth is people. To fail to see that is to miss the whole point. It's
people-not those spirited away from another church to pad our own rolls, but people-
lost and groping and hungering for answers. People who need us ...who need Christ. And
we in turn need these people as brothers and sisters in Christ.")
Building on the momentum of the Reformed Church Growth Program, stimulated by the
work of the Council of Field Secretaries, and strengthened by the vision of many faithful
members, encouraging signs indicate that the RCA is preparing to move forward. We believe
that the church is destined to grow and that the RCA can and should be part of that growth.
All across the denomination people are talking about evangelism and church growth. Many
congregations are asking for ideas and plans that will help produce membership growth.
This openness to growth in the church coincides with a renewed openness to the church
in society. According to research cited by the Institute for American Church Growth, 53
percent of the people who are not members of any church say that they are open to the
possibility of becoming part of a local church. Gallup poll surveys reveal a new interest
in religious and spiritual matters, particularly "a renewed search for spiritual moorings.''•
Clearly, growth is a true possibility for the RCA.
However, numerical growth is not to be represented as the sole measurement of a

congregation's worth and vitality. Faithfulness, not numerical growth, remains the key
barometer of a congregation's value. Yet it is also true that evangelism is one of the ingredients
of faithfulness. Further, there are no valid reasons for not attempting to grow. Growth,
including numerical growth, is clearly God's will for the church .
In the past decade or so, extensive research has been done on church growth. Much has
been learned about why churches grow. One important discovery has been that growth is
almost always the result of intentional effort. When churches make evangelism a priority,
they generally experience growth: growth which is both qualitative (spiritual growth) and
quantitative (numerical growth). Growth can ordinarily be expected when a church prays
for it, sets specific growth goals, and develops plans to reach those goals. If that is true
for congregations, it is probably true for denominations as well.
Setting numerical growth goals is important and worthwhile. Goals have enormous power.
They motivate, guide, focus vision, challenge direction, and provide a basis for both
evaluation and celebration. Even if the goals are not achieved, setting them and working
toward them wjlJ almost certainly bring the RCA further along than it would have been
without them.
Not all regions and congregations have the same potential for growth. In some cases it
will not be possible to experience numerical growth. Some congregations are located in
areas experiencing numerical decline, and it is very difficult for a church in a declining
community to experience numerical growth. A number of congregations in the RCA could
well be described as " hotel churches."s While in some cases a significant number of people
are brought into the life and fellowship of these congregations. hotel churches rarely show
membership growth. Demographic factors. a high degree of transiency. or other
circumstances keep numerical growth from occurring. It has been said that hotel churches
(to mix metaphors) have to run hard to stay where they are. The RCA is enriched by many
faithful congregations who have done significant ministry and yet have shown no membership
gain. Other congregations have grown in pan because they have received members who
came to faith and were nunured in an RCA hotel church.
While recognizing that not all RCA congregations can experience numerical growth. it is
hoped that every person and each congregation will be able to suppon and rejoice in a
total effon of the RCA to work and pray for growth. A funher hope is that each congregation
will accept the challenge of reaching out with the good news of Jesus Christ and will endeavor
to contribute toward the advance of God's kingdom and the growth of the RCA.
WHAT APPROACH TO GROWTH WILL BE FOLLOWED IN THIS PLAN?
Not all Christians understand or practice evangelism in the same way. In order to avoid
misunderstandings, it is necessary to know what is meant by the terms being used. The
following are working definitions:
Evangelism: Proclaiming the good news of salvation through Jesus Christ and
persuading people to become his disciples and responsible members
of his church.
Evangeliwrion: Relating to people in such a way that through deeds and words people
may experience the love of Christ, come into relationship with him,
become active members of the church . and panicipate in God's work
in the world. In shon, evangelization is the relational process through
which people become disciples.6
Church Growth: Analyzing community and congregation. then devising strategies.
developing objectives. and applying principles of growth to the local
church.
While numerical growth is a definite focus in the plan being proposed, it must be remembered
that the church is called to grow in many ways. Numerical growth cannot be dealt with
as a separable entity. Growth in spiritual maturity, in the life of prayer, in an active experience
of community, in a ministry of service-all these and other aspects of growth need to be
pan of the ministry of the church . Numerical growth is to be seen in the context of the
total growth of the church.
The word '·evangelization" as defined above provides a clue to a dimension of evangelism

advocated in this plan. Effective outreach is relational; it depends on a genuine relationship
between those who are church members and those who are not. It is personal; it involves
listening to and being with another person. It is a process; it assumes an on-going and
growing relationship in which church members have the opportunity to fulfill the injunction
of the Apostle Peter: "Always be prepared to give an answer to everyone who asks you
to give the reason for the hope that you have. But do this with gentleness and respect"
(I Peter 3 :15 NIV).
WHAT ARE OUR ASSUMPTIONS?
Underlying the approach to evangelism advocated in this plan are a number of imponant
assumptions:
1. The Holy Spirit enables evangelism. Only the Spirit can renew human hearts. No lasting
growth is possible apart from the work of the Spirit of God. Therefore, any effon to
reach out to others must begin with prayer. We need to pray for ourselves-for faith.
courage. and obedience. The need for wisdom and for sensitivity to the will of God
and to human needs requires us to begin with, and depend upon, prayer. We also need
to pray for those to whom we seek to minister, that they may not be kept away by our
failures, and that the Holy Spirit will enable them to understand and believe God's good
news.
2. The purpose of church growth is to honor God by working to extend the kingdom . That
purpose is addressed as the church reaches out to people who are not actively participating
in any community of God's people. Our desire is to enable them to experience the love
of Christ, to hear his invitation to repentance and faith, to invite them to join us as
disciples. The purpose of church growth efforts is "to bring people past the state of
interest in religion to the state of an actual relationship with Jesus Christ as a living
and present Lord." 7
3. Evangelization involves a number of ingredients. These cannot be understood as steps

or stages, but aspects of the life of discipleship. These ingredients include:
a. A personal relationship with God through Jesus Christ (conversion to Christ).
b. An active participation in the life of the family of God through involvement in a
local church, which will result in growth in understanding, love, and obedience in
following God (conversion to the church).
c. Actively working to accomplish God's work through efforts to advance compassion,
peace, justice, and evangelization in the world (conversion to the world).
4. The church- the local congregation- is the primary agent of evangelism. It is ordinarily
through the life and ministry of the congregation that people are called to faith and are
nurtured in its development. The Spirit works through the life of the chu rch in drawing
people to Christ. Further, it is in the fellowship of believers that people discover their
gifts for service and are supported in that service. In order for the congregation to make
its impact, individual Christians need to commend the gospel by the love and compassion
they express, and also need to invite people to their congregations, where the word of
God is active and the reality of Christian community is experienced.
5. There is no universal formula for church growth, and there is no one right way to do
evangelism. Every congregation needs to evaluate its own life and the character of its
community. It must then prepare a plan for its evangelism effortS, based on the strengths,
needs, and opportunities it has discovered.
6. Effective evangelism, as previously defined, requires:
a . Analyzing the community in which the congregation ministers in order to identify

the recij)ients of congregational outreach and the methods needed to reach them.
b. Training, supporting, and deploying those Christians who have the gift of evangelism.
Training, supporting, and deploying all other church members in the identification
and usage of spiritual gifts, as well as in the privilege and promise of being witnesses.
c. Providing training both for laity and clergy for their ministry in the world.
d. Addressing both the needs of individuals and the needs of groups and society.
e. Emphasizing both word and deed in calling people to discipleship and working to
advance God's kingdom.
f. Focusing on the life of Christians in the world. where they arc involved with
unchurched persons; and on the life of the church. to which unchurched persons
are to be invited and welcomed.8
WHAT IS THE PLAN?
The intention is to assist the local congregation to identify its strengths and evaluate its
ministry in the light of principles which have produced positive results. There is no formula
for instant success. The need is to understand and apply the biblical. theological. and
sociological foundations on which lasting growth rests. The plan is to provide opportunities
for individual congregations to strengthen their ministries. The challenge is for congregations
to be intentional about evangelism. The COtll'iction is that every congregation has undeveloped
potential for ministry within its particular community.
The primary emphasis will be on providing training which will produce greater effectiveness
in ministry. It should be pointed out that not all training events will be provided by the
Office of Evangelism. Training events are already conducted by particular synods. classes.
seminaries, and colleges. Albany Synod, for example, is already two years into a program
to strengthen churches for mission, and Western Seminary is currently evaluating its program
of preparing church leaders for effectiveness in mission. An ongoing effort to support and
cooperate with such efforts will be carried out by those implementing the RCA's plan for
growth. The minister for evangelism will be supportive of the directions and programs
developed in each synod, and will work with appropriate synod staff to plan training events
in each synod.
Cooperation is also necessary with the seminaries, as they explore ways of training pastors
and lay leaders for ministry and mission. Through dialogue with seminary administrators
and faculty members, it is hoped that new emphasis will be placed on courses in evangelism
and church growth, so that all graduates will have experienced training in these areas.
Additional concerns which need to be explored with the seminaries include the training
of ethnic leaders to evangelize immigrants, continuing educational programs to bring pastors
on the field up to date in evangelism and church growth, and the development of new
opportunities for seminary internships for evangelism.
This plan is designed to be useful to small membership churches as well as to middle-sized

and larger congregations. It will be adaptable to all churches; rural, suburban. urban, and
racial/ethnic. It will be structured in such a way that every congregation in the RCA can
benefit by becoming involved in it. It is a plan for the growth of Christ's church through
the efforts of the RCA.
The RCA has the potential to play a vital role in evangelization. The solid biblical faith
it professes is urgently needed today. The diversity of its membership, the strength of its
fellowship, the integrity of its commitment to evangelism and social concern, the strength
of its educational emphasis, the theme of "belonging" around which it gathers, the priority
of "Crossing Cultural Barriers: Reaching and Receiving in Christ" which it has adopted,
the history which has shaped it, and the vitality of its congregations and leaders-all of
these impel the RCA to the task.
And what a task it is! The needs of the world have never been greater. About half the people
of the United States and Canada are unchurched. People everywhere are searching for
meaning. The RCA needs to respond with a sense of hope, of calling, and of purpose.
This is a ten-year plan for growth. It sets forth a process, not a program. It is a ten-year
plan, not because the task will be accomplished in that time, nor because the RCA will
be ready for a different challenge by then. No, a ten-year plan is being proposed because
the RCA needs to take enough time to be set clearly on course. ft needs to be adequately
prepared to set in place those approaches and plans which will enable it to be consistently
obedient to the Lord"s command. "Go and make disciples of all nations" (Matthew 28: 19).
GOALS
Goal I. COI\'GREGATIOI\'AL REVITALIZATIOI\. FOR EVANGELIZATION.

THAT DURII\'G THIS TEI\'- YEAR PE RIOD 500 RCA
CO.'\ 'GREGATJOI\'S WILL ACTIVELY PARTICIPATE IN AN
EVAI\'GELISM REVITALIZATJOI\' PROGRAM.
The Off1ce of Evangelism is already involved in a study of the qualities of a congregation

renewed for evangelism. It is crucial to understand the characteristics of healthy
congregations. Evangelizing congregations need to provide opportunities to hear and respond
to the call to faith. both inside and outside the congregation. They need to understand that
administration. preaching. and program must all have an orientation to growth. One of
the first components envisioned in the plan for growth wi ll be the development of the
characteristics of an evangelizing congregation.
A covenant of participation will be drawn up for those congregations who commit themselves
to pray and work for membership growth over the next decade. It is anticipated that an
enrollment fee of $100 will be required of participating churches. Congregations entering
the covenant of participation in evangelism revitalization will be encouraged to:
I . Develop and adopt a philosophy of ministry which sets forth a statement of their mission.
Should a congregation already have drawn up a philosophy of ministry statement, they
will be asked to review and revise it as necessary.
2 . Develop and adopt a plan of growth with specific growth goals.
3. Commit themselves to participate in training for evangelization by:

a. Enabling thei r pastor(s) to participate in at least five training events that impact local
congregational growth over the decade.
b. Encouraging lay leaders to participate in regional training events.
4 . Submit annua l reports of progress toward their goals.
GOAL II. NEW CHURCH STARTS.

THAT DURING THIS DECADE THE REFORMED CHURCH IN
AMERICA WILL ESTABLISH 100 NEW CONGREGATIONS.
Lyle Schaller writes. "The first step in developing a denom inational strategy for church
growth should be to organize new congregations... A reasonable goal is that 60 to 80 percent
of the members of the typical new mission will be persons who. immediately before joining
that mission, were not actively involved in the life of any worshipping congregation." 9
There are compelling reasons for starting new churches:
I. They are the most effective way of reaching the unchurched and new residents.
2. The greatest and steadiest growth occurs in new churches.
3. They are the best way to incorporate people from a variety of backgrounds.
4. They are a proven way for a predominantly white Anglo denomination to respond
to new immigrant and racial/ethnic minority people.
5. They are the best way to strengthen the RCA's mission presence in areas where it
has no or few churches.
6. They are a unifying force in the denomination because they give new opportunities
to reach out in significant mission. 10
In our system, particular synods are primarily responsible for planning new congregational
development, and classes begin new churches. This plan assumes that the particular synods
will take leadership in implementing this goal. The Synod of Michigan already has in place
a program for the development of 30 new churches during the next 10 years.
It is recognized that circumstances and opportunities are not the same for all synods. but
a plan can be devised which would allocate new church development among the synods
in accordance with this goal. While specific numbers for new church starts must come
from each synod, consultation with field secretaries suggest~ that one possible plan might be:
Particular Synod of Michigan 30 new churches

Particular Synod of the West 30 new churches
Particular Synod of Mid-America 12 new churches
Particular Synod of New York 10 new churches
Particular Synod of Mid-Atlantics 10 new churches
Particular Synod of Albany 4 new churches
Emerging Synod of Canada 4 new churches
Although the establishment of new churches is primarily the responsibility of particular

synods and classes, there is a continuing need for denominational leadership through the
Church Planning and Development division. Among the tasks which can be carried out
denominationally are:
l. The development of denomination-wide goals and strategies, as well as leadership in

the identification and promotion of national plans for growth .
2 . The exploration of methods and strategies for new church development, including different
models requiring less denominational and regional funding.
3. Leadership in cooperative efforts across regional lines.
4 . Consultation on resources for analysis and evaluation of local church growth plans.
5. Approval of applications for denominational loan funds .
The Black Council, the Hispanic Council , the Council for Pacific and Asian-American
Ministries, and the American Indian Council have an active role to play in the development
of new congregations. In the denomination's priority, it speaks of " reaching and receiving."
The establishment of new congregations from various ethnic groups will enrich the whole
denomination.
Goal III. MEMBERSHIP GROWTH.

THAT AT THE END OF THE TEN-YEAR PERIOD THE REFORMED
CHURCH IN AMERICA WILL HAVE 250,000 ACTIVE
COMMMUNICANT MEMBERS.
It is anticipated that this goal will be the result of the efforts which are made to reach goals
I and II.
TASKS
The Evangelism Development Team (EDT). which serves as a task force of the GPC, is
producing this report. The EDT accepts the primary responsibility for developing and
implementing this plan. The EDT has identified the following tasks which need to be
accomplished during the ten-year process:
I. ldentitkation. encouragement. promotion. and provision of training events. Training

events are the key ingredient in the plan. It is anticipated that by the end of the ten-year
period 80 percent of pastors serving RCA congregations wi!l have participated in at
least one evangelism training event. Further. it is hoped that 25.000 RCA members will
also have participated in such training by that time.
2 . Provision of material/training for such subjects as:
a. Congregational evaluation.
b . Community analysis.
c. Methods of attracting and following up visitors.
d . The use of small groups in evangelization.
e . The incorporation of newcomers into the life of the church.
f. Processes for managing information and evaluating effectiveness.
g. The relationship between worship and evangelism.
3. Development of methods and plans for doing relational evangelism.
4 . Creation of plans for mobilizing and equipping laity for ministry.
5. Development of information and methods to encourage other aspects of growth.

particularly spiritual and fellowship growth.
IMPLEMENTATION
A. During l!J87
To inaugurate the denominational plan for church growth. the Office of Evangelism will
do the following in 1987:
I . Provide one promotional event in each classis to publicize and initiate th~ ten-year plan
for growth. These events will be led by the minister for evangelism or a member of
the EDT.
2. Distribute to churches an evangelism packet which will provide information on the ten-
year evangelism plan.
3 . Designate Pentecost. 1987. as Evangelism Sunday and use that occasion to call the church
to prayer and planning for evangelism . Resources will be provided for this observance.
4 . Begin developing materials to assist congregations in evaluating program and developing

an effective evangelism ministry.
5. Provide a list of suggested persons and resources for training events in discipleship.
spirituality. prayer. and spiritual renewal as a foundation for a program of outreach.
B. l!J87-1996
During the decade. the Office of Evangelism will:
I. Publicize and promote evangelism training opportunities in various parts of the church.
2. Produce material designed to help local churches to provide training in evangelism.
3 . Recommend resources to local congregations which will assist them in carrying out
their tasks.
4. Provide three five-day training events for RCA pastors.
5. Provide two weekend training events in each RCA area.
6 . Provide an intern-type educational experience for seminary students. The plan is to place
seminary students who have an interest in evangelism with pastors who are actively
involved in an evangelism ministry.
7. Coordinate and promote training events for pastors of new churches.
8. Be in contact with particular synods and classes regarding the provision of evangelism
training events.
9. Encourage the seminaries to provide training events for pastors, and encourage RCA
colleges to sponsor training events on evangelism.
IMPLICATIONS
1. Funding
The task that needs to be done cannot be accomplished without funds. However, the
task is so essential that it cannot be jeopardized by a debate over money. The EDT
recognizes that it may be necessary to implement the plan within the normal constraints
of the GPC budget. That is a risk, in light of the increasing pressure on that budget.
While taking that risk, the EDT points out some of its implications:
a . Training events will need to be self-supporting.

b. Should a denominational fund drive become a reality, application will be made for
a portion of that total.
c . The GPC may be asked to fund specific components of the plan in future years.
d. Without some additional funding, some aspects of the plan will not be implemented.
In its discussion of the dilemma about funding, the EDT felt strongly that some additional
funds need to be secured to launch the growth plan. They have urged the minister for
evangelism to submit a proposal for an extra budget funding request for $12,000 in 1987
to provide needed resources.
2 . Cooperation
The EDT understands that this plan cannot succeed without the active support of particular
synods, classes, councils, seminaries, and other agencies in the church. The EDT will
not proceed unilaterally, but work cooperatively with other groups. The EDT sees its
role primarily as motivator.
3. Development
Given the fact that this is a ten-year plan for growth, it cannot be presented as a finished
product. This report outlines the major components of the plan, presents some goals,
and offers a picture of how the goals may be reached. If the plan is adopted, there will
be annual reportS to the GPC which will contain evaluation, development, refinement,
and components for the coming year.
4. Process
a. December, 1985, preliminary draft reviewed by Christian discipleship and Church

Planning and Development staff and revision made as necessary;
b. January, 1986, first draft circulated to Administrative Council, Council of Field

Secretaries, and others for evaluation and suggestions;
c. February, 1986, second draft written;
d . March, 1986, report completed and approved by EDT;
e. April , 1986, report submitted to GPC for approval ;
f. June, 1986, if approved by GPC, report presented to General Synod.
The EDT is firmly convinced of the need for ·the RCA to adopt a plan for growth. Both
the command of the Lord and the needs of the world require it. There are more people
today who do not know Jesus Christ than at any time in the history of North America.
Alienation, loss of meaning, moral decay, emptiness, and hopelessness seem to characterize
much of society. The need to share God's love has never been greater. The hope, love,
concern, and involvement of the community of faith has never been more in demand. The
world is desperately in need of the authentic demonstration and forthright presentation of
the good news of God's love and grace. The people of this generation must be invited to
enter God's kindgom and participate .fully in the richness of its life.
NOTES
I . There are 59 more congregations today than 25 years ago. In round numbers, RCA
congregations had an average communicant membership of223 in 1984, compared
with 251 in 1960.
2. Quotations from " New Age Dawning: The Five Year Plan for Evangelism in the
Presbyterian Church (USA).
3. Lois Joice, A Time to Grow, Reformed Church in America, 1983, p. 4.
4. The Gallup Repon, Report No. 236, May 1985 .
5 . A ·'hotel church' ' is one in which a number of people hold membership for a period
of time, but then move to membership somewhere else. Older city churches are often
"hotel churches."
6. In making a distinction between "evangelism" and "evangelization," it is suggested

that evangelism is done by the congregation through the pastor and other leaders,
while evangelization is done by each member through personal contacts and
relationships. If the distinction is valid, it calls attention to both the corporate and
individual aspects of outreach.
7. George Sweezey , The Church As Evangelist, Harper and Row, 1978, p. 61.
8 . The use of the term ''unchurched'' is not meant to imply a value judgment. The term
is used to describe a person who does not participate with any regularity in corporate
worship. In the Gallup study on the unchurched in America, the term was used to
describe those persons who had not attended a religious service in the previous six
months or were not members of a local congregation.
9. Hope and Roozen, Understanding Church Growth and Decline, Pilgrim Press, 1979,
p. 352.
1 0. Adapted from an evangelism newsletter from the United Church of Christ.

REPORT OF THE AMERICAN BffiLE SOCIETY
Available figures indicated that the American Bible Society (ADS) made significant progress
in the areas of both distribution and translation during 1985. As the year advanced, calls
for Bibles and New Testaments in local languages came from all quarters of the globe,
but especially from churches in the Third World. In active cooperation with the United
Bible Societies, an international partnership through which -the ADS conducts its work
overseas, 548,754,501 Scriptures were distributed worldwide in 1985, an increase of
approximately six percent over 1984. Through the United Bible Societies the ADS is also
supporting Scripture translation work in 544 different languages around the world. ln 360
of these languages a part of the Bible is being translated for the first time.
lbgether with overseas Bible Society partners, the ABS has been actively involved in the
translation and publication of complete new Bibles in seven languages in which only a part
of God's Word had previously been available. The ABS has a clear commitment to provide
people with a full record of the wonderful works of God and the ways in which His people
are called upon to respond to them. As noted above, however, much work continues to
be done in translating the New Testament, individual Gospels, and other books of the Bible
for evangelistic outreach in a great number of languages.
Following are a few of the many highlights of Scripture advance during 1985 in some of
the countries where the RCA is active in mission:
Africa
In fiun.ine-ravl\8ed Ethiopia the Bible is still a prized possession. In spite of difficult operating
conditions- including severe travel restrictions, government censorship, and customs
delays- ASS workers reported distributing 132,918 Scriptures during 1985. In a country
with more than 40 distinct population groups, speaking among them a total of 86 languages
and dialects, the need for additional translations of God's Word is extremely urgent. Work
continued in 14 languages, and it is expected that a new common language version of the
Bible in Amharic, the official language, will be completed in the near future. Progress
was also made on an Amheric Braille New Testament for Ethiopia's more than 500,000
blind, and Scriptures in a number of languages have been recorded on cassettes, using both
reading and singing of the text, to serve the country's many illiterate and semi-literate people.
India
In India, the immense task of responding to the seemingly overwhelming Scripture needs
of that country went foward as ABS workers conducted numerous distribution campaigns,
reaching into every region of the sub-continent and touching the lives of people in every
sector of the population. Religious festivals, book fairs, and country markets afforded many
opportunities to share God's Word with thousands of people. A total of 75,917,517 Scriptures
was distrib\)ted. Translation projects in scores of languages are also underway as work
proc~!l on making the entire Bible accessible to all of India's inhabitants. Last year the
first Bible iii cominon language Punjabi was published, and New Testaments in Adi, Hindi,
and Kharia neared completion. In addition to these projects, plans are in progress to translate
the New Testament series of New Reader Scriptures, now available in 20 languages, into
all the main languages of India. The New Testament has also been recorded on audio cassettes
in seven languages, opening the way for millions of blind or illiterate people to receive
the good news of God's Word. Bringing the Scriptures within the reach of all people is
the aim of ADS workers as they seek to share the spiritual wealth of God's Word with those
who suffer under the many faces of poverty and deprivation.
Mexico
In Mexico, the agenda for ABS work was dramatically reshaped by the devastating
earthquakes which struck Mexico City in September. In response to this disaster, emergency
Scripture distribution program was quickly established to reach families of victims with
the the Word of God. In addition to the thousands of Bibles and New Testaments that have
been circulated, a special selection, entitled "In Your Anguish, God Comforts You," is
being used to bring the Bible's message of hope and assurance. A total of 16,135,801 Scriptures
were distributed. Although Spanish is the official language of Mexico, there is still a great
need for Scripture translations in local languages. During 1985 work continued on the
preparation of the first Maya and Tzeltal Old Testaments and the first Totonaco New
Testament.
Philippines
In the Philippines, a sprawling archipelago of 7,1(]7 islands where approximately 135
languages and dialects are spoken, a continuing high priority was given to Scripture
translation. Outstanding accomplishments in this field have already been recorded. Each
year since 1980 a new common language translation of the Bible has been published in
one of the country's major languages. Last year saw the appearance of the Samarenyo Bible,
with four additional new translations in preparation. New Reader Portions in major languages
have proved to be a real help in supplementing existing literacy materials, and last year
a special translation workshop was held in response to a number of requests from Christians
working with ethnic minorities for New Reader Scriptures in these languages too. Scripture
Selections were also supplied on request to churches and missions with specific missionary
and evangelism projects, and plans are underway for the production of Scripture Selections
suitable for use by relief agencies, a recognized need due to the Philippines' long history
of natural disasters.
United States
In the US, 1985 was a year of expansion of the ABS. A total of 96,222,967 Scriptures
was distributed nationwide. In the forefront of distribution efforts were more than 66,500
volunteers. Over 14,000 of these volunteers were designated "church representatives" whose
major responsibility is to alert their pastors and congregations to the ways in which the
ABS can assist them in the total ministry of their church. Many also chose to set up "Scripture
Courtesy Centers" in their homes or in public places, making Scriptures immediately
available for purchase at low prices. Distribution was boosted by a large demand for special
Scripture Selections celebrating the high points of the liturgical calendar, by the introduction
last fall of $1.50 editions of the Bible in English and Spanish, and by the number of projects
for which denominations and Christian agencies called for Scriptures with their own cover
imprints.
Although most of the Scriptures distributed during the year were in English, the language
requirements of the various ethnic communities in this country generated a brisk demand
for many of the other 80 languages available for US distribution. Two major achievements
were the translation and publication of the Bible in Haitian and also in the language of
the Navajo Indians. Work on about 30 other languages is in progress.
In line with the historic and continuing commitment of the ABS to provide easy access
to God's Word for all people, emphasis continued on the ministry with the blind and visually
impaired. Scriptures in Braille, on records or cassettes for those who need or prefer the
spoken word, and in extra large print for the partially-sighted are offered. Another rewarding
emphasis has been the Good News for New Readers program which provides support for
crucial translation, publication, and distribution of specially prepared Scriptures for those
who have just learned how to read. Scriptures were also supplied to ministries serving those
in need of specialized pastoral care-prison inmates, inneH:ity youth, refugees, the homeless,
elderly, and hospitalized. In addition, Scriptures were shared with members of all branches
of the armed forces stationed at home and on US .military bases abroad.
Planning for the Future

The ABS expects 1986 to be a year of unique and exciting opportunities for world Scripture
outreach. In May, a two-year world "youth advance" program will be launched called "Act
Now, Go with the Word," and will involve the preparation, production, and distribution
of new translations for children and young people; the creation of new book styles and
formats ; and the preparation of new illustrations and other helps for the young reader. Studies
indicate that in the US alone the target audience for this project will number a phenomenal
35,996,000 people-15.28 percent of the total US population.
Also, th.rough the United Bible Societies, the ABS is assisting in the establishment of a
printing press in the People's Republic of China for the production of Bibles and New
Testaments by the Amity Foundation in Nanjing.
Although the ABS has made advances in every aspect of its world program, literally millions
of requests for Scriptures remain unmet due to lack of funds . ABS is dedicated to meeting
the burgeoning world demand, but this goal can only be achieved through church support.
In 1985, members of the RCA contributed $18,682 to ABS, the largest portion of these gifts
came from individual local churches. Such generosity is a wonderful sign of Christian caring
and solidarity with people around the globe who long to read the Scriptures in their own
languages.
REPORI' OF THE WRD'S DAY ALLIANCE OF THE UNITED SfATES

The goal of the fJ?-year old Lord's Day Alliance of the United States (LOA) has from the
beginning been "to preserve the Christian Sabbath as a day of rest and worship." In 1985
the LDA began a study of a new strategy of approaching its goal in preparation of its centenial
celebration in 1988.
Rather than depend upon a legislative approach as in the past, the proposed bylaws state
that the first priority will be a biblical emphasis on the vital importance of observing the
Sabbath as a matter of faith and practice. Although the LOA will continue to be concerned
about laws protecting employees who cannot in good conscience work on Sunday, this is
now a second priority and will be pursued as feasible.
The LOA, with its Board of Managers comprised of representatives of 23 denominations,

joins hands and hearts with all denominations and calls upon pastors and religious leaders
everywhere to unite in frequent preaching and teaching the importance of the Lord's Day.
The LOA is thankful to all cooperating denominations for their support given in both prayer
and in gifts. Financial gifts from the RCA in 1985 totalled $480.
REPORI' OF THE WORLD HOME BIBLE LEAGUE

The World Home Bible League (WHBL) has been given tremendous opportunities to
distribute God's Word in various parts of the world, including several countries where it
works closely with RCA missionaries or national churches in developing Third World
countries with which the RCA also has very close relationships:
Asia
One of the areas where the WHBL cooperates closely with RCA ministry is in Hong Kong.
As in the past, the WHBL anticipates supplying in 1986 approximately 18,000 complete
Chinese Bibles for classrooms in Hong Kong. These Scriptures are given f~ to all students
who enroll in the Bible study course that was written by a former RCA missionary. The
WHBL is grateful that this program has been much blessed and that it can continue to
reach students in this strategically important part of Asia.
The WHBL continues with major programs in the country of Taiwan, where much of the
distribution takes place through the Presbyterian Church in Taiwan. During the past several
years the Presbyterian Church of Taiwan has been involved in a Ten Plus One Movement.
It is their hope that during a ten-year period, they will be able to add ten percent to church
membership each year. The WHBL has written and published specific Scripture portions
for this massive effort. It is pleased for this opportunity to cooperate with RCA missionaries
and the Presbyterian Church in Taiwan in this very specific way.
India
During 1985 the WHBL conducted an extensive Scripture distribution campaign in the
country of the Philippines through Campaign Manila 85. Campaign Manila 85 was a massive
effort in which the evangelical leadership of Manila banded together to bring the Gospel
to the ten million inhabitants of that city. The campaign used a variety of methods to promote
the Gospel. The WHBL had the privilege of supplying follow-up material to all those who
indicated an interest in knowing more.
In the Philippines, the WHBL in 1985 distributed a total of 2,331,031 Scriptures. Today
in the Philippines there is tremendous new optimism and hope. The WHBL is grateful
for a continuing opportunity to bring the Word of God the people of this country.
The WHBL continues to carry on a ministry in the country of India. The WHBL offices
have been moved from Madras to the city of Bombay. Although Bombay is much removed
from the headquarters of the Church of South India, the WHBL continues to supply a number
of those churches with Scripture materials. The WHBL also works in India with Portable
Recording Ministries, providing some money towards the production of tapes of the New
Testament.
lAtin America
In Latin America the largest single program in which the WHBL is involved is " Brazil
New Life 90." Through this program the WHBL hopes to place 25 million New Testaments
into the hands of Brazilian teenagers between now and 1990. This program was requested
by the evangelical leadership of Brazil and endorsed by Brazil's president and congress.
The WHBL is deeply grateful for the continued support received from the RCA. In 1985
the RCA contributed $222,500 toward the international distribution ministry of the WHBL.
An additional $12,000 was given towards the distribution of Scriptures in the US.
REPORT OF WORDS OF HOPE
Words of Hope, a missionary broadcast agency of the Reformed Church in America (RCA),
is owned and operated by the Particular Synods of Michigan, Mid-America, and the West,
and supported by congregations in each of the other synods. Its objective is the missionary
proclamation of the gospel by radio. television. and literature. with special emphasis upon
overseas broadcasting. The Words of Hope Board of Direction and staff appreciate deeply
the support of the RCA and are delighted to offer this report to the General Synod.
English Broadcasts
During the past year. Words of Hope English language radio broadcasts have been aired
on over 200 stations to North America and through powerful overseas transmitters to every
other continent. These broadcasts can now be heard in every English-speaking area of Europe
and Africa. throughout India. in Korea. the Philippines. Australia. and New Zealand.
Other LLmguages
Words of Hope now broadcasts in the Russian language from five different locations around
the world. reaching every part of the Soviet Union. Its programs in the Mandarin, Cantonese.
and Amoy dialects of Chinese are beamed into mainland China. Both of these countries
also receive daily Words of Hope Bible-reading programs.
Listeners in India are now able to receive Words of Hope radio broadcasts in Hindi. Tamil,
and Telegu as well as in English. Indonesian language programs are aired throughout that
island republic.
In South America. Words of Hope sends out programs in Spanish, Portuguese, and Quechua,
a language spoken by millions of Indian peoples.
Additional Words of Hope broadcasts in Asia include Japanese. Vietnamese, Laotian.

Cambodian. and Hmong. Programs are beamed into Europe in the Czech language and
into Africa in African English.
One of the most strategic areas for Words of Hope missionary broadcasting is the Middle
East. Arabic programs are now aired into this entire region from Monte Carlo. Cyprus.
and Monrovia. Liberia.
New Ministries
The newest of these Words of Hope broadcasts is in the Navajo language, beamed into
the American southwest. Plans are now underway to produce additional programs in the
Tibetan language for Tibet and in Serbo-Croatian for listeners in Albania.
The World by 2000
Words of Hope is joining with major broadcast agencies such as Trans World Radio, Far
East Broadcasting Company. and the World Radio Missionary Fellowship to develop a
comprehensive plan for missionary broadcasting in the remaining years of this century.
The goal is to prepare by the year 2000 enough programming so that every man, woman,
and young person on earth will be able to hear at least one missionary broadcast in a language
each can understand. It is possible that this could be the first generation in history during
which the entire population of the world will have opportunity to hear the message of Christ.
What a thrilling prospect!
WORDS OF HOPE rejoices in its "partnership for the gospel" with the entire RCA, having
received gifts from RCA congregations during 1985 totalling $736,217.
ANNUAL REPORT OF WORDS OF HOPE TO THE GENERAL SYNOD
The GSEC received from the Words of Hope Board of Direction a request that Words of
Hope be extended the privilege of making an annual report to the General Synod. The
request was submitted in light of the action of the 1985 General Synod which called for
exploration of closer ties between Words of Hope and the Reformed Church in America
(MGS 1985, p. 296). In its letter Words of Hope also noted its similarity to other organizations
which presently make reports to General Synod, such as the American Bible Society and
the World Home Bible League, stressing its even closer relationship to the denomination
in that it is owned and operated by three RCA particular synods.
Based on the above information, the GSEC invited Words of Hope to annually present a
written report to the General Synod, beginning in 1986.
R-3.
To instruct the GSEC to form a committee of its membership and
to invite a similar committee of the Words of Hope Board of
Direction to formulate a mutually agreeable plan by which Words
of Hope shall become an institution officially related to the General
Synod, after the general pattern of the Reformed Church colleges.
(ADOPTED)
Reason:
Words of Hope has long been perceived by some as a ministry of the RCA and it seems
appropriate to grant de jure status to what appears to be de facto. Further, the expanding
ministries of Words of Hope are an appropriate communications vehicle for the worldwide
proclamation of the Gospel of the expanding RCA ministries. _.
SYNOD FESTIVAL
The General Synod Festival was initiated by the General Synod in 1982 (MGS 1982, p.
262). In response to a recommendation of its Commission on Evangelization and Church
Growth, the 1984 General Synod voted to continue the Synod festivals for the next three
years (MGS 1984, p. 222). The General Synod in 1985 also voted to encourage continuation
of the Synod festivals (MGS 1985, p. 248).
The GSEC appointed the following planning committee for the 1986 festival:
From the GSEC From the Evangelism Development Team

William C. Brownson (chair) Eugene Pearson
Kenneth N. Leestma
Edwin Mulder From the California Community
James Neevel Robert Clemmons
John Kim
From the staff Harold Korver
Robert Bast David Leestma
Jeanette Doyle Mark Rozelle*
Everett Zabriskie Mark Thailander
Muriel Wagner*
*These people were unable to participate because of schedule conflicts.
The planning committee met on August 1:7, 1985. It was noted at that meeting that a special
task force would be planning a special event for Saturday, June 14. The festival planning
committee therefore focused its attention on plans for Sunday, June 15. It was again agreed
that although the primary audience would be General Synod delegates, all RCA members
would be encouraged to attend at their own expense (travel, room, and board).
The theme chosen for the festival was·~ People Who Belong: Visioning and Venturing."
Specific plans for Sunday called for Bible study, morning worship at the Crystal Cathedral,
afternoon workshops on various aspects of evangelism, and a festival of praise held in the
Crystal Cathedral in the evening. Lewis Smedes, professor of theology and ethics at Fuller
Theological Seminary in Pasadena, California, accepted the invitation to be the main speaker
at the Sunday evening service.
R-4.
To continue tbe synod festivals for an additional five years (through
1992), and that each festival have a primary focus on evangeUsm,
while also being broadened to provide for other foci, and direct
the GSEC to develop a schedule for festival themes in consultation
with the Coordinating Committee of the GPC. (ADOPTED)
Reason:
The festivals have been inspirational and enriching experiences, and ought to be continued.
While their function as evangelism festivals ought to continue, it would be beneficial to
broaden their focus to 1nclude other areas of ministry. •
Overtures
Creation of Area Secretary Position for Urban Ministry
1. The Classis of Newark overtures the General Synod to create an RCA staff position
of Area Secretary for Urban Ministry within the General Program Council's Division
of World Mission.
Reasons:
1 . More and more RCA congregations are becoming "urban"; fewer and fewer will remain
truly "rural." All are inter-related and interdependent. What affects one, affects all.
Many "urban" and "inner-city" churches are experiencing financial , programming,
staffing, and morale difficulties; and yet, these congregations recognize the great need
and the importance of remaining where they are as witnesses to the Gospel of Jesus
Christ and ministers of His healing power and grace. ·,
2 . There is a strong need to have a staff person whose primary responsibility is to focus
specifically on urban church life issues, with priority given to inner-city ministry ; to
develop appropriate programs; to develop promotional materials; and to provide and
encourage pastoral and lay leadership skills development.
3 . Urban ministry has affinities with both world mission and church planning and
development, but it is really neither; nor does it function well in either category, so
attention dissipates and it "slips through the cracks." It is an entity unto itself, which
will increasingly embrace more RCA churches.
4. Last year's General Synod instructed that urban ministry receive an equal priority with
other missions of the denomination. This overture should be seen as facilitating that call .
(See MGS 1985, pp. 248-249) .
R-5.
Reasons:
I . While the advisory committee is in sympathy with the spirit of these overtures and shares
a deep concern for the enhancement of urban ministry, it is the view of the committee
that this goal can best be achieved through existing staff and programs, particularly
through the work of the councils.
2 . The current existing need to seek funding for full-time staff for the Hispanic Council
and the Council for Pacific and Asian-American Ministries is a priority which must
be addressed before adding any additional staff in urban ministry.
3 . In light of the increasing pressures on the General Program Council budget, the first
concern must be to provide resources for program to which commitments have already
been made. ..,.
Creation of Area Secretary Position for Urban Ministry
2 • The Particular Synod of the Mid-Atlantics overtures the General Synod to develop
a job position and funding proposal in order to create an RCA staff position of
area secretary for u rban ministry within the General Program Council, Division
of World Mission, to be included in the 1988 budget.
Reasons:
1 . Last year's General Synod instructed that urban ministry receive an equal priority with
other missions of the denomination. This overture should be seen as facilitating that caJJ.
2 . There is a strong need to have a staff person whose primary responsibility is to focus
specifically on the chaJJenges and opportunities of urban church life by developing
appropriate programs, developing promotional materials, providing and encouraging
pastoral and lay leadership skills development .
R-6.
Reasons:
(See R-5 above.) ..,.


R-1 (p. 28) and R-5 (p. 30) of the President were relerred to the Advisory Committee on
Evangelization and Church Growth .
.,.. In response to R-1. the adv isory committee recommended :
R-7.
To educate and encourage RCA congregations to be sensitive to the
needs of immigrants in cross-cultura l situations and to work with
the councils in taking the next steps to meet those needs with
meaningful programs of ministry. (ADOPTED) ...,.
.,.. In response to R-5. the advisory committee recommended:
R-8.
To heartily endorse the " Plan for Growth" a nd to instruct the
General Program Council to continue with the "Plan for G rowth"
and to encourage individual RCA congregations to participate in
that plan. (ADOPTED) ...,.
265
REPORTS ON FINANCIAL SUPPORT
GENERAL SYNOD MISSION BUDGET
In response to a recommendation from its Advisory Committee on Christian Education

and Discipleship, the General Synod in 1984 requested the GSEC to solicit the opinion
of the Staff Consulting Group (SCG) "on options for strengthening and clarifying the
presentation of the colleges' role in the budget and programs of the church" (MGS 1984,
p. 98).
Two specific concerns emerged from the subsequent discussions in the SCG: (I) the way
in whicli the General Synod Mission Budget is presented to and perhaps perceived by General
Synod delegates and congregations in general and (2) the arbitrariness of the college figures
included in the budget.
Although the General Synod Mission Budget is actually a projection of the anticipated income
the individual participants hope to receive from RCA congregations, it is sometimes perceived
to be a listing of amounts of funding the participants will receive from the General Synod.
General Synod approval of the "budget" actually amounts only to authorization to the
individual participants to attempt to raise these amounts from local congregations.
In response to such misconceptions, in 1984 a footnote was added to the "budget," indicating
that only those monies specifically designated for the colleges and seminaries are received
by them. However, this statement is also true with respect to the Board of Pensions. Although
the GPC does receive undesignated funds for the RCA in addition to monies specifically
designated for the council's program, there is still no guarantee that the total amount
"budgeted" will be received.
A review of the objectives of the General Synod Mission "Budget," annually printed in
the General Synod agenda workbook and minutes, also raised some concerns.
Following a review of the above, the GSEC voted to change the title of the General Synod
Mission Budget to "Askings (Operating and Capital) for General Synod Mission Programs,"
labeling the columns for the current and coming years as "askings" and the previous years
as "actual giving." The GSEC further voted to include in the listing of the ''A~kings (Operating
and Capital) for General Synod Mission Programs," a footnote to read as follows:
The above participants receive only those monies which are specifically designated
for them by the donors, with the exception of the GPC which also receives
undesignated monies on behalf of the RCA (approximately $200,000 a year).
T he GSEC also reviewed the objectives of the General Synod mission "askings" and voted
to revise them to read as follows:
I) provide guidance for local churches as they review their giving to the programs of
the General Synod;
2) coordinate the fund-raising planning of the participants in the General Synod Mission
Program;
3) provide mission income expectations for the participants in the General Synod Mission
Program .
ASKINGS FOR GENERAL SYNOD MISSION PROGRAMS
The GSEC has the responsibility for recommending a projection of amicipated income
to be received for General Synod mission programs from RCA congregations during 1987
for consideration at the 1986 meeting of the General Synod. Formerly referred to as the
General Synod Mission Budget. this .. budget"" incorporates the mission askings for the
following: the Trustees of the General Program Council; the Board of Pensions: New
Brunswick and Western Seminaries together with the Theological Education Agency: and
Cemral . Hope. and Northwestern Colleges.
The projection of askings for General Synod mission programs seeks to accomplish the
following objectives:
I) provide guidance for local churches as they review their giving to the programs of
the General Synod;
2) coordinate the fund-raising planning of the participants in the General Synod Mission
Program;
3) provide mission income expectations for the participants in the General Synod Mission
Program.
In formulating projections for the coming year, it is customary to begin with a review of
the pattern of experience in prior years. Actual giving to General Synod mission program
from 1970 through 1985 has been as follows:
Increase
Year Total (Decrease)
1970 4,271 ,896
1971 4 ,2 11,080 ( 60,816)
1972 4,313,999 102,9 19
1973 4,796,475 482,476
1974 5,481,430 684,955
1975 5,467,660 ( 13,770)
1976 5,836,015 386,355
1977 5,825,510 ( 10,505)
1978 5,828,315 2,805
1979 6,113,927 285,612
1980 6,293,549 179,622
1981 6 ,719, 137 425,588
1982 7,414,801 695 ,664
1983 7,475,351 60,550
!984 7,647,008 171,657
!985 8 ,490,642 843,634
R- 1.
To approve askings for General Synod Mission Programs totalling
$9,620,416 for 1987, and further,
to approve the proposed 1987 askings as attached in Schedule 1.

(ADOPTED)
SCHr.uuLE 1
ASKINGS (OPERATING AND CAPITAL) FOR GENERAL SYNOD MISSION PROGRAMS

RECOMMENIJEIJ
ACTUAL GIVING ----------- - - ASKINGS ~OR ASKINGS FOR
1981 1982 1983 1984 1985 1986 19!!7

--- - -- - -
4,962,332
- -·-
5,880,000
- -6,205,000
- ·- -
General Pn>gram Council 4,078,439 4,588,893 4,447,246 4,686,006
R. C.W.S. 646,507 617,079 779,213 885,297 1.157,395 750,000 !!00,000
Over & Abnve 70,922 114,168 81,145 71,044 141,377
Total GPC designated 4,795,868 5,320,140 5,307,604 5,642,347 6,261 ,104 6,630,000 7,005,000
GPC Undl!signatcd 158,114 237,950 224,008 227,402 189,656 JOO,(XlO 300,(X)(J ....
~
z
Total 4,953,982 5,558,090 5,531,612 5,869,749 6,450,760 6,930,(X)() 7,305 ,00! >
z
-----
....
{j
Board of Pensions 108 ,794 93,472 93,901 85,381 81,035 125,000 125,000
>
t-C
00
~
Board of Theological Education "Cl
N~!w Brunswick 212,082 202,386 236,634 209,059 311,767 225,000 290,000 "Cl
Wc~tcrn 428,587 405 ,876 392,925 416,592 421 ,080 500,000 480,(Xl0 0
Th~l>logit·al Education Agency (TEA) --------------- .......................... --------------- .............................. 44,336 110,000 90,416 ~
C'ollcgl!s
Central 225,934 242,174 271,544 225,631 244,983 400,000 450,000
Hope 417.884 343,660 413,125 359,285 441,400 480,000 455,000
Northwestern 371,874 569,143 535,610 481 ,311 495,281 407,000 425,000
- - -
Total 6,719, 137 7,414,801 7,475,351 7,647,008 8,490,642 9,177,000 9,620,416
N
C]\
-..J
MARTHA ANTIONETTE QUICK FUND
This fund was established under the will of the Rev. Abraham Messler Quick. Receipt of
the fund was reported to the General Synod by the Board of Direction in 1934 (MGS 1934.
pp. 601 ff) . The will directs that the fund be held '' IN TRUST. and safely invested and
the income only arising therefrom to be used and applied for the purposes of benevolence
and church extension as may be specified from time to time by the said General Synod
or its duly authorized and appointed authorities." For many years the funds were distributed
to the boards of the church "in accordance with the schedule of percentages recommended
to the churches for distribution of benevolent contributions" (MGS 1934, p. 629).
The General Synod of 1958 took note of the testator's "special interest and concern ... for
church extension" (MGS 1958, p. 21) and allocated 50 percent of the income for the work
of church extension. It was further noted that "the reasonable use of the income from this
fund might well serve to relieve the Boards or Institutions of the Church from the pressure
of the demands of special projects" (MGS 1958. p. 21). Since in that year there were special
appeals for enlarged support from the colleges. the other 50 percent was allocated for that
purppse.
Since 1958 these two general principles (a special interest in church extension and allocation
of the balance for special projects) have usually been followed. In recent years the General
Synod has allocated the income from the Quick Memorial Fund as follows:
50% for the work of church planning and development;

20% to Hope, Central and Northwestern Colleges for scholarship funds
(60% to be divided equally among the three colleges and 40 % to be divided on the
basis of student enrollment) ;
20% for student aid grants at New Brunswick and Western Theological Seminaries;
10% for a special need arising at the General Synod meeting.
The 1985 General Synod, in accord with past precedent. allocated 90 percent of the 1986
income from the Quick Memorial Fund to church planning and development. scholarship
funds for the colleges, and student aid for the seminaries. For the second year in a row.
the remaining 10 percent is to be utilized by the newly inaugurated Theological Education
Agency in California. In the first year, the monies were used to fund the feasibility studies;
in 1986, the monies are being used to assist the agency in meeti ng current expenses during
its initial year of operations.
The principal balance of this fund as of 12/31185 stood at $1,155,879, with distributions split
among various recipients during 1985 amounting to $78,556. For 1987 each seminary has
requested as a minimum a continuation of its respective allocation. The three RCA colleges
have also requested that 20 percent allocation received in 1986 be continued. Leners have
also been received from New Brunswick Theological Seminary and Northwestern College,
each requesting consideration for the receipt of the ten percent remaining for special needs.
In addition to the above, the GSEC also received from the Theological Education Agency
(TEA) a request that it be considered for continuing funding from the Quick Fund as are
the two seminaries, citing financial assistance for psychological testing of TEA students
as a major need. The GSEC, recognizing that the above allocations are considered
"traditional" rather than "permanent," agreed that TEA should be included on an equal
basis with the seminaries. The ten percent usually held for allocation for a special need
arising at the General Synod meeting is therefore now being recommended for TEA .
FINANCIAL SUPPORT 269
R-2.
To allocate the 1987 income from t he Martha Antoinette Quick
Memor ial Fund as follows:
50% for the work of chu rch pla nn ing and development;
20% to Hope, Cent ral and 1\orthwestern Colleges for scholarship
funds
(60% to be d ivided eq ua lly among the three colleges a nd 40%
to be divided on the basis of student enrollment);
20% for student aid gr ants at !'few Br unswick and Western
T heological Semina ries;
10% for the Theological Education Agency for psychological
testing. (ADOPTED)
SPECIAL APPEALS
Information on Special Appeal campaigns underway or being planned within the

denomination follows:
Western Theological Seminary : Campaign to Raise Endowm ent Funds for the Henry
Bast Mem orial Preaching Program
Western Seminary has recently launched a fund raising drive to raise $850.000 for the
Henry Bast Memorial Preaching Program: the program is aimed at stimulating a renewal
of preaching in the RCA and in the broader church through a focus on the spoken Word.
There are five components to the program:
I . An endowment of$ 125.000 is sought for annual preaching fe llowships which will
provide grants to encourage ministers to deepen their commitment to biblical
preaching through self-designed learning programs.
2. An endowment of $125 .000 is sought to establish a resident preacher program at

Western. enabling preaching students to learn directly from the insights and
experiences of a specially invited practicing preacher.
3 . A $50,000 endowment is planned for the creation of the Bast Lecture Series to bring
outstanding preacher/scholars to the Western campus for a lecture series.
4. An additional $50.000 endowment will be used to set up the new Bast Preaching
Resource Center to contain books. sermons. manuscripts. and tapes on preaching
and other homiletical resources.
5 . A final $500.000 endowment will be used to establish a chair of preaching at Western

to be called The Henry Bast Professor of Preaching.
The Campaign for Hope
The Campaign for Hope was launched in 1984. with a goal of $25 mi llion. to raise funds
for the construction of a new college library. for improvements to other campus facilities.
and for enlarging the college's endowment funds.
The target date for completion of the campaign is December, 1986. At the end of January,
1986, Hope had received $23 million in cash and pledges for this campaign. Most of the
pledge commitments are for three to five years. Fifty-nine RCA churches were approached
for pledges.
At the time this repon was prepared, 33 RCA congregations had made pledges of $727 ,000
over against an original goal of $500,000 from this source. Estimated total church
contributions to the campaign have thus been raised to $750,000.
Northwestern College Call to Commitment Campaign
Nonhwestern College is currently conducting Phase lJ of its fund raising plan titled ..Call
to Commitment." The campaign involves selected churches within the RCA, most of which
have a history of supponing Nonhwestern's operating budget and building programs.
The campaign will continue through 1987 and is designed to raise funds (I) to construct
a new Chapel/Performing Ans Center, (2) to undergird the college's annual operating budget,
and (3) to increase student financial assistance.
The campaign goal is $9.2 million, which includes an endowment goal of $2.5 million.
The funds are to be raised by gifts and pledges over a four-year period. The college has
established a goal of $500,000 from supponing churches. which represents about six percent
of the total. This church goal has already been met.
About 150 churches in the six surrounding classes were asked to participate in the campaign.
In addition, about 200 other churches, based on their size and history of giving to the college,
were asked to consider a special gift for this building project.
As of this writing, the college has already achieved 65 percent of its overall goal in
contributions and pledges.
The Church Building Fund Campaign
The official fund-raising period for this drive terminated at the end of 1985, although there
are carry-over pledge commitments amounting to an excess of $500,000 still to be received.
As of December 31, 1985, a total of approximately $3.2 million had been raised during
the course of this campaign, of which $2.4 had already been loaned out to support various
RCA church construction projects. ·
Additional loans are currently being processed or have already been paid out in early 1986.
The Emerging Synod of Canada also has a five-year campaign underway within Canada
to raise funds for new church development in that country. The Council of Reformed
Churches in Canada, to strengthen this drive, is asking RCA members in the Classis of
Cascades to give $50 per communicant members during 1986, 1987, and 1988, with $35
per member requested in the Classis of Ontario.
New Brunswick Theological Seminary Commitment Drive
Residual pledges are still being collected for this campaign which sought $2 million for
restoration and rehabil itation of the Gardner A. Sage Library; expansion of the urban studies
program; establishment of a fund for field ed ucation; and campus reorientation and
upgrading.
Twenty-three churches and II individuals/couples are continuing to fulfill their pledges.

The remaining total outstanding on pledges and promises is $50,177, of which $35,967 relates
to churches and $14,210 relates to individuals/couples.
1¥.1rwick Youth Camp

The Particular Synods of New York and the Mid-Atlantics in 1983 inaugurated a drive to
raise funds from local churches within the two synods to build a youth camp site at Warwick
Conference Center and to undertake renovation work on the premises. This ·drive will
continue through 1986. The initial goal was $475,000. As of December 31, 1985, pledges
and gifts amounted to $460,000; the appeal to churches of the two synods continues in
an effort to raise the additional funds needed to complete the project.
Manitoqua Campaign
Beginning in September of 1986, the Particular Synod of Mid-America has scheduled a

campaign. to raise funds for a new retreat facility and general renovation work at Camp
Manitoqua. The drive will be for three years and is primarily focused toward alumni of
the camp and supportive individuals and congregations within the synod.
Camp Fowler Campaign
The Board of Trustees of Camp Fowler and the executive committee of the Particular Synod
of Albany have approved a capital fund drive to raise $400,000 on behalf of the conference
center. Churches within the bounds of the Albany Synod will be approached. The plan
calls for major publicity saturation from the fall of 1986 through April, 1987. On the first
Sunday in May, 1987, the intent is to ask for a one-time contribution in all churches, hopefully
raising the funds in one day.
Acts ll Campaign in Michigan
About a year ago, the Particular Synod of Michigan authorized the establishment of a
Michigan Synod Capital Needs Fund with seed money to be gathered by a regular asking
of $2 per communicant member for a period of five years. This solicitation is scheduled
to begin in 1987.
The synod is also to consider a decadal plan of growth this year. The plan calls for the
establishment of 32 new churches during 1986-1995. No new money to fund this program
is to be requested via synod askings. Rather, it is planned to fund the program out of the
synod's $12 per communicant " Program Needs" gifts. Individual churches, however, will
be approached on a selected basis to become "mother" or "sister" churches to the proposed
new churches. In such cases, commitments from these churches of $60,000, or $15,000
over ten years, will be sought. This will not, however, be a general appeal.
The sponsoring classes will be the major partners in this undertaking, and will be expected
to annually allocate an average of $3.55 per communicant member for Acts II work. For
most classes this will come from their regular church planning and development giving.
Proposed "Putting Poople in Mission" Denominational Campaign
The RCA Staff Consulting Group (SCG), operating under the mandate of the GSEC, has
been considering for some time the advisability of launching a new denomination-wide
drive, to be captioned "Putting People in Mission;' and designed to strengthen and expand
the RCA's witness through development of strategies, mission settings, and education and
training of people to be placed in mission.
After close review. the SCG came to the followi ng conclusions regarding the proposal :
I. The RCA has before it many opportunities for service and mission. There are
numerous needs for funds already clearly discerned by the agencies represented in
the .SCG. namely: the GPC. the General Synod . the particular synods. the colleges
and seminaries. and Reformed Church Women.
2 . A financial campaign in which all of the agencies cooperated would be helpful in

strengthening the life of the denomination and in developing a sense of unity in
mission .
3. The guidelines should have a provision for including capital fund needs. as well as
program development.
4 . A sharper focus and more clearly defined case statement must be developed before
the sponsoring agencies and General Synod are asked to make a decision about
implementing and participating in a major new fund-raising campaign.
5. Before proceeding further, therefore, it is crucial to conduct a feasibi lity study with
the assistance of professional consultants who have broad experience in assisting
religious organizations and denominations in major financial campaigns.
Based on the foregoing, the GPC at its April 2-4, 1986, meeting took the following action:
To appoint a Fund Drive Feasibility Committee with members from the GSEC. the
particular synods, RCA colleges and seminaries, and RCW as cooperating partners
to contract with a professional consulting agency for a feasibility study. and further.
to instruct the committee to make a progress report to all cooperating partners and
the GPC in the fall of 1986, and further,
to submit a final report with recommedations to each cooperating partner and the
GPC in the spring of 1987, including the following recommendations:
a. to establish the need for a major financial campaign for the RCA;
b. the amount to be raised by the campaign;
c. the organization of leadership and committee structures and relation to the spiritual
growth of the church;
d . the dates of the campaign;
e. guidelines for acceptance of funding proposals and the scope of the campaign,
as well as a budget accounting procedures for the campaign.
To pay for the feasibility study, an advance of up to $25,000 was authorized from GPC
Reserves to be repaid from the administrative expense budget of the campaign.
A full report with recommendations will be made to the 1987 General Synod.
OFFICE OF F1NANCE
The Office of Finance provides basic accounting and investment, as well as other varied
financial, insurance, and administrative services to the General Synod, the GPC, the Board
of Pensions, the Reformed Church Extension Foundation, and Reformed Church Women.
It also offers selected fmancial and advisory services for other denominational agencies
and institutions including the particular synods, the classes, the seminaries, and individual
churches.
To provide some indication of annual cash flow generated by the agencies serviced by the
Office of Finance, deposits made in the denomination's principal Commingled Operating
Cash Accounts (maintained at Chemical Bank and at Bank of New York) totalled in excess
of $42 million during 1985, while withdrawals were close to $41.5 million. In the Canadian
dollar account maintained with the Royal Bank of Canada, deposits during the year came
to about $1.4 million and disbursements to $1.3 million.
The 1985 receipts and disbursements for the major organizations and funds were as follows:
1985 1985
Receipts Disbursements
General Synod
Operating Fund $ 971,603 $ 854,735
New York Endowment Funds 417,671 246,382
New Jersey Funds 22,062 8,340
Historical Society 41,891 43,927
Heritage Fund 3,297 300
Theological Education Agency 44,336 51,653
1,500,860 1,205,337

Operating Fund 7,509,006 7,433,966
Plant Fund 5,676
Resources 245,366 260,266
Church Building Fund 485,656 60,243
Leadership Development 13,688 27,162
Endowment and Trust Fund 429,731 152,156
Church Building Fund Campaign 872,010 1,076,736
9,555,457 9,016,205
Board of Pensions
General Fund 894,077 977,520
Annuity Fund 18,442,728 10,498,410
Insurance Fund 3,050,018 2,752,248
22,386,823 14,228,178
Reformed Church Women

General Fund 152,591 168,504
Assembly Funds 46,748 9,044
199,339 177,528
Extension Foundation, Inc. 316,373 284,992
Kirkside, Inc. 25,381 21,150
Reformed Church Investment Program 1,083,361 1,083,361
GRAND TOTALS $35,067,594 $26,016,751
During 1985 a number of developments occurred as detailed later in this report which
will have a direct impact on the workload and service efficiency of the Office of Finance
and, in some instances, on the denomination as a whole.
Reformed Church Investment Program
A commingled portfolio of fairly stable endowment funds is maintained under a custodial

arrangement with the First Jersey National Bank in Jersey City, New Jersey, jointly by
the General Synod and the GPC. At year-end 1985 these funds had a market value of
approximately $8. 1 million.
The Advisory Committee on Investments, working closely with the treasurer, has general
supervisory responsibility over Investment Program Funds and monitors the performance
of the RCA's three investment advisors, namely Old Kent Bank & Trust Company, Grand
Rapids, Michigan; Scudder, Stevens & Clark, New York City; and Lord Abbett & Co.,
also in New York City.
During 1985 the committee introduced a new standardized format for use by the advisors
in reporting quarterly performance. The form is designed to measure results in comparison
to the Dow Jones Industrial Average and the Standard & Poor's 500 Stock Index for equities;
in comparison to the Shearson Lehman Treasury Bond Index for debt; and in comparison
with the SEI or lndata Balanced Fund median for overall performance. The purpose is
to show how the RCA's portfolio is doing relative to the performance of a much larger
group of funds with a similar asset mix.
In general, the investment advisors have reacted favorably to the challenge of defending
their records of achievement against these market indices although several have indicated
on occasion that their performance in equities has been adversely affected by divestiture
restrictions enacted by the General Synod as they pertain to selected companies.
Most of the funds in the Reformed Church Investment Program are being managed on
behalf of a diverse number of beneficiary RCA agencies/institutions. Quarterly earnings
payments are made to shareholding participants. The Advisory Committee on lnvestme<nts
has established a basic policy for distributing five percent payout dividends in quarterly
installments based on the year-end share value of each participant's prorated holdings.
The five percent payout represents the amount which the committee feels can be prudently
withdrawn and still provide for overall growth in portfolio value so as to leave the earning
power of the investment intact and protected against inflation in years to come.
R eformed Ch urch Cssb Program
The Reformed Church Cash Program was initially established to meet the cash investment
needs of the denominational boards and agencies. Subsequently, other interested groups
within the RCA were invited to participate. Interest income on investments is paid out
quarterly to participants based on the average weekly cash balance of each organization
participating_ in the program.
At year end 1985, in addition to the denominational boards and agencies, there were four
synods, 16 classes, and 48 individual churches with investments in the program. These
latter participants had a total of$3,228,997 invested as of December 31 , 1985, (an increase
of 49 percent over the previous year) of which $1,060,000 was invested in notes of the
Reformed Church Extension Foundation. Approximately 40 percent of the total balances
invested by such participants is to be placed with the Extension Foundation to assist in
the building of new churches; the balance of 60 percent is invested in short-term placements
to protect liquidity.
Quarterly returns realized from the short-term investment portfolio of the program in 1985
were as follows:
Quarter Gross
1st 10.96%
2nd 9.90%
3rd 9.84%
4th 8.98%
The General Synod, GPC, and other denominational boards and agencies had approximately
$7.5 million invested in the jointly-operated Commingled Cash Account on December
31, 1985, and received a net return of 9.92 percent on their funds during 1985.
Board of Pensions - Investment Strategies
Several years ago. after analyzing the portfolio of the Board of Pensions (BOP). the Advisory
Committee on Investments recommended a greater diversity in investments with staggered
maturities. At that time the major portion of the board's investments were held by Travelers
Life Insurance Company. The treasurer thereafter exercised a cancellation option in the
contract with Travelers which permitted repayment of the funds in five equal installments
over a period of five years.
With the funds released in December of 1984 and again in December of 1985, new
investments have been made with Aetna Life Insurance Co. (about $9 million); with John
Hancock Life Insurance Co. (about $5 million). and with Metropolitan Life Insurance Co.
(about $3 million). In addition, the BOP maintains a carry-over position in government
bonds with the State Street Bank & Trust Company of Boston amounting to about $8.5
million in year-end market value and, in early 1986, established a new relationship with
MONY Financial Services for $2 million.
In the light of today's economic climate and the continued growth in church annuity balances
available for investment, the committee is convinced such diversification serves to strengthen
the BOP's investment position and should continue to represent basic policy for the board.
In the fall of 1985, in order to implement the newly adopted Support/Investment Option
available to new retirees, the Office of Finance established new brokerage account
relationships with Paine Webber Jackson & Curtis and with Kidder Peabody & Company
to operate, respectively, the investment and the support accounts on behalf of the board.
These brokerage houses invest the funds received when retirees elect to enter the plan under
carefully outline guidelines designed to produce yield but, at the same time, to minimize
risk. Both brokerage accounts provide check-writing services so that quarterly payments
are made to participating retirees by checks drawn against the brokerage accounts. Three
recent retirees joined the program at the end of 1985, but this option has generated
considerable interest and participation is expected to expand rapidly.
Allocation of Administrative and Promotion Salary Costs
In response to a concern expressed about the accuracy of the system used for allocating
administrative and promotion salary costs among the various corporations/agencies of the
RCA benefitting therefrom, the Office of Finance undertook an analysis of all executive
and support staff salary and fringe benefit costs charged all, or in part, to GPC
Administration; to Promotion, Communication, and Development; to the General Synod;
to the BOP; to Reformed Church Women; and to the Church Building Fund.
The results of this study served to support the contention that the GPC and, secondarily,
the Church Building Revolving Fund have been picking up too large a portion of the basic
RCA salary expense and other organizations. such as the General Synod and the BOP, too
little.
As an outcome. therefore. a new system for allocating administrative and promotional salary
and fringe costs is being phased in beginning in 1986. The system is designed to produce
a more realistic allocation and a more accurate split of such costs in the future.
/\'en· Lcx:k Box Service
Effective June I. 1985. all RCA churches and RCA-affiliated agencies within the US were
requested to forward their contributions and other remittances (including pension and
insurance payments. etc.) directly to the denomination's new bank lock box in Newark,
New Jersey.
Lock boxes are special postal boxes where banks receive money directly and immediately
convert it into usable deposits for the benefit of the ultimate recipient. In the case of the
RCA , the increased efficiency achieved in the utilization of office staff has more than offset
the related bank charges. The Bank of New York has become a "back office" processor
for the RCA, but this new procedure has not altered the direct relationship maintained by
the Office of Finance with the donor. All check enclosures together with photostat copies
of deposited checks are being received by the next day delivery from the bank at the finance
office at the denominational office in New York City.
Use of the lock box has resulted in an average gain of two days over the previous system
of receiving checks by conventional mail with a concurrent three day gain in the availability
of funds for short-term investment after deposit.
General Synod Group Tax Exemption
For the past four years, the Office of Finance has been working closely with counsel in
collecting and collating the data needed to file an application with the Internal Revenue
Service (IRS) for a group tax exemption on behalf of the denomination as a whole. (The
original exemption of the General Synod dates back to 1939 and was issued to the General
Synod as a single entity and did not embrace all churches, agencies, and instumentalities
of the denomination.) Not the least of the problems in preparing the application was obtaining
a letter from each individual church within the denomination located in the US requesting
inclusion under the umbrella request for 501(c)(3) exemption (or identifying those few
churches/institutions that did not wish to participate) .
Approval of the denomination's application for a Group Ruling was finally issued on January
17, 1986, by the US Treasury Department, IRS. Basically all churches and institutions listed
in the 1984 General Synod Directory are included with the addition of other institutions
that specifical ly requested inclusion.
Among its many provisions, the new ruling affirms the exemption from federal income
tax of"... the organizations you (General Synod) operate, supervise, or control, and which
are covered by your notification to us." Furthermore, it insures donors that contributions
listed in the application are deductible by them for federal income, gift, and estate tax
purposes.
Insurance and A uto Leasing Services
The finance office continues to offer a variety of services to RCA clergy and staff. Two
of these services deal with group insurance policies: namely. Fidelity Bond Insurance and
Pastordl Liability Insurance. T he third program involves administration of the auto leasing
program.
The Fidelity Bond Policy provides coverage for losses of money or other property which
the insured sustains through any fraudulent or dishonest act committed by its employees.
This policy is available to churches. classes. or synods. and can be obtained at any time
throughout the year: however. all policies are up for renewal on December 15 of each year.
The premium is $50 per organization for $100.000 of coverage. Seventy RCA organizations
are currently participating.
Pastoral Liability Coverage provides protection against lawsuits involving libel. slander.
negligence. malpractice. and other professional liabilities (certain exclusions apply). For
$11.000.000 of protection. the annual premium is $15 per year. There are 325 RCA pastors
and lay personnel currently protected under the 1986 policy.
The auto leasing program. which leased its first car in August of 1984. is also administered
by the finance office. Staff serves as the liaison between participants. Guardsman Lease
Plan. Inc.. and Darien Insurance Center. Staff also collects payments from participants
and controls delinquencies. The program is open to all RCA clergy; there were 38 participants
at the end of 1985.
Integrated Information System
The RCA purchased and installed a System/38 mM minicomputer in October of 1983. Since
that time there has been an ongoing computer conversion program underway, designed to
make the RCA self-sustaining in the handling of its own data processing work and no longer
dependent on the services of an outside service bureau.
Steady progress toward the completion of the RCA's ongoing computer conversion program
was made during the 1985 year. During a time when more and more new jobs were being
added to the system each month, staff was able to maintain a high level of service and
reliable user support for those parts of the system that were already converted and operational.
Reliance on the outside service bureau support was reduced to the minimum level required
to insure a safe and orderly transition of day-to-day operations, and to standardize operating
procedures with as many consistent functional protective patterns built-in as possible in
order to avoid error-traps and costly and inconvenient run-time errors. This has resulted
in a higher quaHty of day-to-day service than the RCA has experienced previously from
its several service bureaus.
At the present time the data processing office is in the final testing phase for the conversion
of the Contributory Annuity Fund and the Group Insurance plans, a process that will be
finished by the end of the first quarter of 1986. Two other small jobs currently remain at
the service bureau and are scheduled for completion by the end of June. Completion of
the conversion of the presently unused software needed for the pledge accounting system
and for some of the financial statements will be undertaken later this year.
Growing user acceptance of the value and the availability of the RCA Integrated lnfonnation
System is causing the approach of the saturation point in its present capacity. There is
currently a demonstrable need for a larger central processing unit model , for an additional
auxiliary storage (hard disk) device, and for additional workstation printers, all of which
will hopefully be added to the system within the next year.
Development of Guidelines to Assist Churches and Classes in Obtaining Public and

Private Grants
As an outgrowth of discussions in the Advisory Committee on Financial Support last year

regarding the above-captioned subject. the General Synod passed the following action:
To instruct the Office of Finance to implement a study of procedures and guidelines

for churches and classes to assist them in seeking and obtaining public and private
grants in support of RCA needs for report to the General Synod in 1986 (MGS 1985,
p. 26) .
The treasurer formed a four-person committee to review this matter. This ad hoc committee,
after its initial meeting. concluded that the subject required in-depth research and analysis
before the committee would be in a position to render a knowledgeable report.
Accordingly, further committee meetings are being scheduled with various people
experienced in the field invited to attend and address the group. The committee is now
planning to finalize its study in time to report to the 1987 General Synod.
Intercorporate Financial Relationships
The 1985 General Synod, as a result of a recommendation originated in the Advisory

Committee on Financial Support, instructed the GSEC to undertake a study of the financial
situation that occurred during 1985 at New Brunswick Theological Seminary (NBTS) and
whether the General Synod has anything more than a moral responsibility should NBTS
or some similar RCA agency and/or affiliate become financially insolvent.
Since that time, New York counsel William J. O'Shea has done considerable research into
this rather complex subject and came up with some preliminary recommendations and
conclusions. The GSEC reviewed counsel's initial report at its April, 1986, meeting and
decided to ask Mr. O'Shea to meet with the committee at its October meeting. Meanwhile,
certain other ancillary investigations have also been initiated. In view of the numerous
complexities involved, the entire matter has thus been delayed for report to the General
Synod in 1987.
REPORT OF THE OFF1CE OF PROMOTION, COMMUNICATION, AND

DEVEWPMENT
The Office of Promotion, Communication, and Development (PCAD) is a service office

which is responsible for the development and production of resources and the securing
of funds for the operation of the General Program Council (GPC). PCAD assists the
Reformed Church in America (RCA) in the interpretation and promotion of its programs,
working with the GPC and the General Synod staff. PCAD also works with other agencies
and institutions of the RCA, including the particular synods and Reformed Church Women.
(See also Christian Heritage and Communications.)
DEVELOPMENT
Mission Support
The three area secretaries for stewardship deve lopment are responsible for securing funding
for the GPC and its programs. Total giving from congregations in 1985 was 56.258.230.
an increase of6.2 percent. The support of these programs is primarily through Partnership-
In-Mission shares for the work of world mission. Christian discipleship. and church planning
and development. Partnership-In-Mission shares for world mission increased in 1985 by
584.939. Partnership-In-Mission support shares for Christian discipleship and church
planning and development increased by $15.261. Income for 1986 will need to be increased
by $417,259. or 5.5 percent, to meet the GPC budget.
Planned Giving Program
Lois Joice, director of the Planned Giving Office. resigned effective December 31. 1985.
to begin her own consulting business. Lois has been retained on a quarter-time contract
to assist in the transition of the director. Neil Huizenga has been appointed to fill this vacancy.
He is working out of the Grandville, Michigan. office.
The planned giving program has been in place for three years. Following are highlights
of this program:
Personal Contacts
An opportunity for a fuller presentation of the planned giving concept has occurred through
the director's presence at General Synod, GPC meetings. the RCW triennial. and various
classis meetings. Visits to regional offices and individual pastors have been a priority.
Most RCA pastors have now been made aware of the concept, and more than one-third
have had it presented to them by way of personal contl!ct.
Wills Emphasis
Wills and bequests are a logical emphasis for a planned giving program. Much time has
been spent working with consistories and finance and stewardship committees, helping them
establish permanent wills or endowment committees.
The Planned Giving Office is aware of more than 60 congregations that now have wills
committees. Many others are working toward that end. The congregational wills handbook
is being ordered at a brisk rate.
Wills and Planned Giving Seminars
Seminars have been held in every region of the church. In 1985 the Planned Giving Office
will have coordinated more than twenty seminars. They often serve as a launching pad
for a congregational wills committee and almost always produce prospect names.
Individual consultations were held with 52 RCA members who requested assistance in
planning their wills. Most of them had the intention of leaving some legacy to one or more
aspects of the RCA. Hundreds of letters and telephone calls for assistance and information,
from both pastors and lay people, have been answered during the three years.
Life Income Contracts
At present. the RCA has received approximately $369.600 in irrevocable life income contracts
as follows:
Charitable Gift Annuities $269.600
Charitable Remainder Annuity Trusts s 73.000
Others may be forthcoming before the end of 1986. The RCA has also received several
revocable trusts. Prospects with whom the director is currently working. with the goal of
generating additional planned gifts are:
Trusts/Annuities 11
Real Estate I
Wills 8
The Future
T he RCA is proving most receptive to the planned giving concept. Interest is growing fast.
evidenced by a dramatic increase in materials ordered and requests for assistance in wills
seminars and congregational planned giving committees.
T he program appears poised for steady growth in the coming years. with real benefits to
the denomination, the congregations. and individual RCA members.
281
REPORTS ON THEOLOGY
The Report of the Commission on Theology
The Commission on Theology has met in two regular sessions since the last General Synod:
October 28-30, 1985, at Western Theological Seminary in Holland, Michigan; and February
3-5, 1986, at Princeton Theological Seminary, Princeton, New Jersey.
I. WORK COMPLETED:
A. Publications
Last year the commission reported the completion of 77le Church Speaks: Papers
of the Commission on Theology, Reformed Church in America, 1959-1984, edited
by Dr. James I. Cook. The commission is pleased to report that another publication
project has been completed.
Word and World: Reformed Theology in America, edited by Dr. James Van Hoeven,
is Vol. 16 in the Historical Series of the Reformed Church in America. The volume
is edited by Dr. James Van Hoeven, has drawn from a wide range of contributors
in the RCA, and is now available.
Moreover, the journal of Reformed thought, Perspectives, has been launched and
is now being distributed to every minister in the denomination, to seminarians, to
300 college libraries, to 50 seminary libraries, and many others who request it.
The Commission on Theology rejoices in the contributions made by Drs. Cook and
Van Hoeven, as well as many other members of the commission and of the church
who have shared their reflection and dedication with the church through these
publications.
B . The Relation Between Christianity and Islam
The assignment from the General Synod of 1981, "that a parallel study" (to the "Study
of the Biblical Perspective on the Evdngelization of the Jews for the Reformed Church
in America Today," (MGS 1981, pp. 101-112) "on the relation of the church to Muslim
people," (MGS 1981, p. 113) is submitted to the church under the title, "The Muslim
Community in Christian Theological Perspective."
THE MUSLIM COMMUNITY IN CHRISTIAN THEOLOGICAL PERSPECTIVE
In 1981 the General Synod approved the Commission on Theology's " Study of the Biblical
Perspective on the Evangelization of the Jews for the RCA Today." 1 During the discussion
of that paper the Synod instructed the commission to prepare a " parallel study on ... the
relation of the church to the Muslim people." 2 In working with this mandate, the commission
became aware that this topic and that of the 1981 paper are necessarily parallel ; issues
concerning the relationship of the Church to the Jews and to Muslims are inextricably related
biblically and theologically.
The commission considered several papers prepared for it on this topic before accepting
this study. It also consulted with Reformed Church theologians who are familiar with Islam.
Thus the present study represents an extended and serious effort to fulfill the instructions
of the General Synod.
I. DIMENSIONS OF ISLAM'S SIGNIFICANCE FOR THE RC4 TODAY
The RCA began its work in the Muslim world nearly a century ago. in 1889. and has
discovered Islam to be one of the Church's most difficult and stimulating mission challenges.
Through the decades the RCA has made significant contributions to Muslim-Christian
relations. particularly in Arabia. where some of the denomination's most distinguished
missionaries have served: James Cantine. Samuel Zwemer. John Van Ess. Paul Harrison.
Edwin Calverley. and Gerrit Pennings are among the long list. These missionaries helped
shape modern Christian mission in Muslim society and explored new areas for Christian-
Muslim encounter. Equally important. as a result of their interaction with Muslim friends.
they have enriched Reformed insight into God's mercy and transcendance and set high
standards for Christian service and missionary pe rsevere nce. Because the RCA has had
a long and privileged ministry in the Arab world, it has a special responsibility to speak
constructively on Muslim-Christian issues.
Islam presently has over 700 million adherents world wide and is growing rapidly on every
continent, including North America. Thus. Muslims can no longer be thought of as distant
exotic strangers; they have become neighbors. friends. colleagues. fellow citizens. co-
participants in civic affairs, and allies on social issues. The question of how evangelical
Christians perceive Muslims, therefore, is appropriate not only for specialists and
missionaries but also for every member of the RCA. 3
Islam's impact upon contemporary world events also makes this topic important and timely.
Much of the Third World looks to Islam for spiritual strength and leadership. Indeed, even
the so-called "super powers" must pay attention to Muslim interests. Responsible citizenship
in the present "global village" requires an informed awareness of Islamic values and
traditions. Responsible Christian citizenship, however. goes deeper: Jesus Christ calls his
Church to a ministry of reconciliation in "a divided world (II Corinthians 5:18).
That calling has special significance for the troubled Middle East. There the division between
church, mosque, and synagogue has often contributed to violence, particularly over the
issue of the State of Israel and the question of Jerusalem. With some irony, secular critics
of religion note that, while these contending religious communities speak of a gospel of
human kinship and peace based upon doing justice, loving mercy, and walking humbly
with God (Micah 6:8), all have their fanatics who commit acts of terror and destruction,
nudging the world closer to holocaust. Therefore, Christians, Jews, and Muslims together
are called to take new and energetic initiatives leading toward peace with justice. Indeed,
some members of these communities have made modest efforts to transcend old bigotries
and to talk 10gether in order to identify potentials for mutual recognition, understanding,
and conflict resolution.• In the inevitable agony which such encounters of discovery email ,
can the Church dare to believe that God is presently and graciously working in the Middle
East molding the seed of Abraham- Christian, Muslim, and Jew- into some new pattern
of world community? If so, this paper can possibly be used by God to make some small
contribution to that end.
II. CHRISTIANITY AND ISLAM IN HISTORIC4L PERSPECTIVE
A. Islamic Beginnings
The Muslim community came into being on the Arabian Penninsula in the 7th century
A.D., largely through the person and work of Muhammad bin 'Abd-Allah AI Hashim al-
Qurayshi, a citizen of the mercantile and cult city of Mecca. Prior to this time Arabia had
been a cauldron of social, political, and moral chaos. Muslims refer to this period as the
Jahiliyyah, "the age of ignorance and wild irresponsibility."
THEOLOGY 283
According to Muslim tradition. God called Muhammad to his prophetic ministry in Arabia
in 610. his 40th year. with these words:
Recite' in the name of your Lord who created.

created the human from a blood c lot!
Recite' by your Lord most generous.
who gave by the pen instruction.
instructed the human in what he knew not!
Qur(m, Surah 96. vss 1-5
0 enshrouded one.
rise and give warning!
Ex.alt your Lord.
your garments purify.
the Judgment flee!
Do not go to excess.
and wait patiently upon your Lord.
Qurim. Surah 74. vss 1-7
Heeding this call. Muhammad began a ministry of religious and social reform. proclaiming
the sovereign mercy of a transcendant God and urging his people to a new life of unity.
honesty. moderation . and social responsibility in submission (islam) to God's will.
Muhammad's goal in this was to help mold his people into a revitalized "community of
Abraham." Muhammad himself was the model for the lifestyle he proclaimed. and his
message was enshrined in the Qur'an. the sacred text of the Muslim community.
During the next two decades. from 613 until his death in 632 . Muhammad succeeded in
organizing a following that worshiped "God the intensely Merciful. the Compassio.nate"
and worked to give coherence to the political. moral. and religious climate of Arabia. The
Arab pagans of Mecca awoke to the threat of this new movement. The subsequent harassment
and persecution drove about half of Muhammad's followers to seek refuge in Christian
Ethiopia. Hard pressed in Mecca. in 622 Muhammad accepted an invitation for him and
his followers to settle in what we now know as Modinah. and there he established the Muslim
theocracy. Early in the year 630. the Meccans capitulated to Muhammad's growing power.
and the rest of Arabia- both for expediency and out of conviction-also came to espouse
Islam in his lifetime.5
Although somewhat novel to its new adherents. Islam did not present itself as a new religion.
In its self-understanding. it was the primordial religion of God successively renewed by
the prophets since Adam and now perfectly. decisively. and conclusively enscriptured and
incorporated. So. even before the Prophet's death. Muslim's recognized the universal
implications of Islam. It was not destined to remain a religion for Arabs alone. Following
the wars of apostasy that broke out upon Muhammad's death. a united and highly motivated
Muslim community launched out upon a vigorous and largely military enterprise they called
the ''struggle (jihad) in the way of God." 6 Muslims saw a world divided into the "House
of Submission" (to God) and the "House of War." Only under the o rdained government
of Islam in the "House of Submission" could all people (M uslim and non-Muslim alike)
live in genuine peace, and only in its cause was success-both personal and communal;
temporal and eternal-assured?
By 730 Islam had gained control of the whole of the Fertile Crescent, Egypt. Iran. North
Africa. and Spain. Subsequently. Islam moved into Central Asia and India. and missionary
traders carried it into Southeast Asia. the Pacific Basin. and sub-Saharan Africa. Although
finally expelled from Spain in 1492. Muslim control extended to all of Asia Minor. Greece.
the Balkans. and a large part of Eastern Europe by the end of the 15th century. Ottoman
Muslim armies twice assaulted the gates of Vienna, distracting the Pope and the Holy Roman
Emperor while the Reformation gained momentum.8 The Hapsburgs held firm against that
invasion, however, and up until the 20th century Islam remained predominantly an eastern
religion.9
B. Islam's Impact upon the Church
1. The Church in the East Under islam
The ancient division of the Church into Orthodox East and Catholic West was self-inflicted
and pre-dates the advent of Muhammad. However. when the Muslims gained control over
the ancient centers of the Church, that division widened and lines of communication between
the two branches of Christendom were virtually cut. Except for Constantinople, the
overwhelming majority of the eastern Church fell to the Muslims, and by 1453 even
Constantinople obeyed a Muslim sovereign.
Under Muslim administration, Christians, Jews. and other ··people of the Book" were granted
status as "protected people." That is, in exchange for the payment of a poll tax (jiziyah),
these communities retained their places of worship and a large measure of internal autonomy,
but they were restricted in their participation in public life. Compared to Byzantine policy
for dealing with minorities, however. what the Muslims instituted was enlightened for its
time. Indeed, from the 8th through the lith centuries, Christians and Jews were able to
participate extensively in Islamic civilization in spite of the lack of religious unanimity.
The Crusades, which extended from the 12th through the 14th century, upset the working
arrangement for Muslim-Christian coexistense in the Muslim state; they did great and long-
term damage to the eastern Church.10 Muslims came to view Arab Christians as suspect
and potentially subversive. Many ordinary Christians-in this uncharitable environment-
found it expedient to convert to Islam, and the Arab Christian community dwindled
alarmingly.' 1
Muslim hostility toward Christianity deepened in the 17th century when western powers,
supported by the Church, launched their ambitious program of colonialism. When western
missionaries entered the Middle East in earnest during the 19th century, they came to despise
the Church they found in Muslim lands. Eastern Christians felt caught between the hammer
of Christian evangelists and the anvi l of an indifferent (even hostile) Muslim community.
The ghetto outlook became a feature of eastern Christian spirituality. Withdrawn in mysticism
and quietist in their relations with Muslims. eastern Christians carried in their silence a
heavy burden of bitterness against Islam for centuries of humiliation and exclusion from
the wider dimensions of what it means to be human, and a deepened resentment of western
Christianity-both Catholic and Protestant-for its aggressive insensitivity and lack of
understanding. 12
Colonialism eventually ran its course. The early 20th century- with its gospel of
nationalism-seemed to promise eastern Christians a new secular society in which they
might participate equally with their Muslim neighbors. But in the aftermath of the Second
World War, the State of Israel came into being, and the Middle East has been a battlefield
ever since. The dreams of Christians were disappointed. Conservative Muslim opinion,
which has blamed secularism and materialism for Muslim misfortune, has resented Christian
participation in them, and the new Muslim fundamentalism has a decidedly anti-Christian
tinge to it. The present high rate of Christian emigration from the Middle East causes Church
leaders to fear again the extinction of Christianity in the lands of its birth.'l
THEOWGY 285
2. nze Church in the West Against Islam
Existing. as it did. in the .. House of War:· the first contact between the western Church
and Muslims was military. Up until the 9th century. the Church-both East and West-
refused its benediction upon the state enterprise of war. In 846. however. Muslim raiders
sacked St. Peter·s Church in Rome. That event seems to have persuaded the western Church
to sanction Holy War. modeled (it would seem) on the successful Muslim example. The
war against the Muslims in Spain. therefore. was baptized .. holy:· and its prosperous
prosecution inspired Pope Urban II in 1095 to announce the First Crusade to rescue the
Holy Land from the Muslim infidel. Though politically futile and spiritually disasterous.
the Crusades dragged on for nearly 300 years.
A second and more constructive form of western contact with Islam started as a ..spin-off.
of the Crusades. Crusaders returning home from the Middle East and Spain brought a new
cultural sophistication to a relatively primitive Europe. whetting an appetite for more.
Through Palestine and the centers of learning in Spain and Sicily. the wealth of Muslim
culture and scholarship poured into Europe. This stimulus touched off and fed the western
Renaissance. The Muslim touch is to be seen in the Gothic styles of European church
architecture. most notably in the use of the steeple. The use of the church bell also seems
to owe something to Muslim inspiration. In literature. Dante drank deeply at the springs
of Muslim mysticism (particularly the writings of Ibn aFArabi). and even Thomas Aquinas
weaves a Christian tapestry against the background of Muslim philosophers and theologians.
Significant Muslim contributions may also be glimpsed in the refining of the agenda of
the Protestant Reformation.'•
By the 15th century Islamic culture began to lose its vitality. By the 17th century the rising
power of young western nations moved into a demoralized and depressed Muslim world.
The British expanded their holdings in India at the expense of the Mogul emperors. At
the end of the 18th century. Napoleon invaded Egypt and brought with him a massive
scientific expedition out of whose labors evolved the academic discipline of ..Oriental ism:·
Although it later matured into something more positive and constructive. initially Oriental ism
was a sophisticated and subtle exercise dedicated to minutely picking the bones of Islamic
civilization and to developing the thesis that the creed of Islam was the cause of that
civilization's disintegration.' 5 Modern Christian missions ventured into the Muslim world
in the 19th century. therefore. armed with the potent weapon of Orientalism.
The mission movement stepped out in the utter confidence that Islam had been mortally
discredited by western science and power. and Christian preaching would quickly win the
people for Christ. After years of labor. those nurtured upon this optimism looked with
despair at the small results of their herculean efforts. and in the aftermath of colonialism
they found themselves more exposed and vulnerable and far less confident.'6 Far from
collapsing, Islam continued to hold its own people. Western Christian missions made virtually
no inroads into the Muslim community. By contrast. the Muslim community has experienced
phenomenal growth in the latter half of the 20th century. particularly in the West and in
sub-Saharan Africa.
C. The Church and the Muslim Challenge: From Polemic to Reconciliation
Islam's challenge lies not in the realm of ideas. True enough. Muslim and Christian have
debated theological concepts (and still do). But. by and large. neither has felt threatened
internally by arguments put forward by the other: irritated and offended. perhaps: instructed
and chastened . sometimes: but never mortally threatened. The unavoidable problem posed
by Islam is rather the very existence of the Muslim community as a fact that bears heavily
upon the Church and plays a crucial part in shaping world history.
The first and most enduring response of the Church to the Musli m threat was polemic.
That the Church chose this particular style is to be explained by its shock at being politically
displaced, its outrage at Islam's diminished view of Jesus and outright denial of key Christian
doctrines, and its temptation to employ a well-honed satirical pen against the religious
pretentions of an up-start community of barbarians.
By the end of the 4th century, the Church had succeeded in stripping Jews of civil status
in the Byzantine Empire; by the middle of the 5th, the Jewish center had shifted from
Palestine to Babylonia, beyond the harassing power of the established Church. (""Heretic"
Christians also sought the same route of escape.) Having succeeded in displacing those
accused of crucifying Jesus, the Church was now suddenly and shockingly confronted by
Muslims who would deny that Jesus ever died upon the cross. The techniques of polemic.
already well developed to dispose of Jews and Christian heretics. were now employed against
the Muslims. Only now, the power factor was distinctly not in the Church's favor, and if
Jews and "heretic" Christians gained back some lost ground under Muslim administration,
that did not sweeten the Church's experience.
This kind of poor start for the Church could not other than affect its exegesis of scripture.
The Arab Muslim conquerors were justifiably identified as Ishmaelites, and Ishmael was
a name with potential for theological manipulation. Christian commentators brush aside
the Old Testament material dealing with Ishmael , and instead build their theological case
against Islam upon the difficult passages of Romans 9:6-9 and Galations 4:21-31. The message
(in the Romans passage) is that God is free and just in opening the flood gates of mercy,
and (in Galations) that legalism is futile and the Christian is free to live in God's grace.
Paul never intended these passages to stand as an indictment against Arabs as an ethnic
group or to suggest that Arabs are fit only to be slaves who exploit every opportunity to
persecute the descendants of Isaac. Paul, of course. also knew nothing of Islam. But this
did not hinder Christians from drawing upon these passages in order to develop a polemic
position with marked racist overtones.
Following the lead of John of Damascus in the 8th century, Chalcedonian Christianity
pictured Muhammad a~ a megalomaniac, pervert, epileptic, madman, and charlatan inspired
by Arian heretics to take up the lost cause of his outcast father, Ishmael, as the clearly
identified enemy of the cross." Thus, he identified Islam as the ' 'heresy of the Ishmaelites."
The title intends a double condemnation: Islam was a variation of Arianism, which was
abominable; and it was lshmaelite. which made it both outcast and Antichrist.18
In the West, beginning in the 9th century, this kind of interpretation, garnished with
flamboyant ignorance and liberal applications of apocalyptic imagery, left the door wide
open to the violence of the Crusades and the fruitless ages of bloodshed and enmity that
have followed.' 9 Western Christian missionary activity, beginning the 17th century sustained
this mood .
During the western Enlightenment, however, Orientalist scholars, armed with a new secular
outlook, looked upon Islam not so much in demonic as in humanistic terms. Muhammad
was now seen as a manipulator and political genius of questionable moral character who
saw a way to unity and mobilize Arabia. With a hodgepodge of ideas borrowed from
Christians and Jews, he glued together pagan symbols and Arabian religious notions and
came up with a unifying ideology for the Arabs to employ in world conquest. And in its day,
Islam proved remarkably successfuJ.2 1 But, as the Enlightenment saw it, in a scientific
age, Muslims were foolish to hold on to an antiquated creed which only blocked their access
to modern science, culture, and progress and which had finally brought about the corruption
of Muslim society.
THEOLOGY 287
The arrogance of the Enlightenment carried over into the modern missionary movement
of the 19th century. That movement may be credited with developing the art of "Muslim
controversy" to a high art. Handbooks were written and old polemic texts revived.2 ' If the
movement rested some store in the dominance of European political power, it was because
that too supported the superiority of the gospel over the Muslim creed.
Samuel Zwemer, one of the three initiators of the RCA's involvement in Muslim mission,
was among the most powerful influences upon Christian missions to Islam in the first half
of the 20th century. Giant though he was, he was also typical of his generation in many
respects. He saw the decrepit condition of Muslim society as a function of the creed of
Islam, and he resented Muslim denials of Christ's divinity and propitiatory sacrifice. He
pictured Muhammad as a liar, a false prophet. He saw much of the demonic in Muslim
piety, especially on the level of folk religion, a subject he studied quite closely. Even Muslim
virtues-hospitality, generosity, modesty, moderation, honesty, civility, and oathkeeping-he
saw as stumbling blocks in the way of a clear Muslim appreciation of human sinfulness
and hence an impediment to their hearing of the gospel. He too o~ce spoke of the value
of western imperial power as a demonstration of the superiority of Christianity.
But Zwemer was moved by a deep need to love the Muslims-a need he may never have
fully satisfied. He had a sensitive appreciation for the great Muslim theological genius
ai-Ghazzali, and was not blind to the fact the Islam had contributed profoundly to humanity's
heritage. And to his credit belongs the rehabilitation of Ishmael as the forefather of both
the Arabs and Islam. Leaving aside the Pauline passages as inappropriate, Zwemer focused
his attention upon Abraham's prayer, "0 that Ishmael might live in your sight" (Genesis
17:18), and elaborated God's positive response to this in a detailed catalogue of Old Testament
promises to the Arabs/Ishmaelites.22
As the colonial era ended and western empires retreated from the Third World, a new attitude
began to develop in the Church toward Islam. Against the mood of disillusionment, the
bridge builders began to be heard. Franciscans were first to point the way during the
Crusades. As early as the 12th century, Paul of Antioch, Melkite bishop of Sidon, spoke
about a limited Christian recognition of Muhammad as a legitimate prophet to the Arabs.ll
John of Segovia and Nicholas of Cusa in the 15th century sought for peaceful approaches
to Muslims in which Islam could be seen positively as a "tutor to Christ."24 But it was
not until the 20th century that these old voices found responsive listeners.
Louis Massignon, Hamilton Gibb, Montgomery Watt, Kenneth Cragg, Wilfred Cantwell
Smith, Youakim Moubarak, Harry Dorman, John Taylor, Willem Bijlefeld, and others have
labored toward a fair appraisal of Islam with a deep desire to draw Muslims and Christians
together in close and constructive spiritual encounter, each recognizing the integrity of the
other. Here the conviction emerges that Islam shares spiritual ground with Christianity
and that their respective spiritualities are frequently parallel.25 Here too there is developed
an affirmation that Muhammad-in the central content of his prophetic message, if not
always in his political policies and actions-falls well within the fraternity of God's prophets
from Moses to John the Baptist. (An affirmation of Muhammad is, by definition, an
affirmation of the Muslim community.) 26 If some of these voices have been reluctant to
follow Zwemer's lead in the employment of the Ishmael connection and trace Islam's legacy
back to a biblical root, nonetheless they argue for the spiritual integrity of Islam within
the spiritual commonwealth of Abrahamic faithsP
Ill. CHRISTIANITY AND ISLAM IN THEOLOGICAL PERSPECTIVE
A. Is There a Link Between Islam and Ishmael?
The Muslim community's beginnings are Arab. Even though its makeup and appeal are
universal, Islam places strong emphasis upon its Arab beginnings in the person of
Muhammad; its principal acts of piety and worship are directed toward the city of Mecca:
and its scripture may not properly be read in worship except in Arabic. All Muslims. whoever
and wherever they are. are therefore spiritually "home" in Arabia.
There is a strong tradition-both within and outside the biblical record-that Ishmael. the
elder son of Abraham. is one of the main ancestors of the Arabs. This does not mean it
is possible to empirically trace the geneological roots of the 7th century A.D. Arabs back
to the patriarchal era of the 2nd millenium B.C. What it does mean. however. is that there
is a conscious identification and ethnic correlation between the Arabs and the patriarchs
of the Old Testament. More importantly, perhaps, the persistence in the pre-Islamic world
of such practices as mandatory male circumcision 28 and the parallelism between the pre-
Islamic rituals of the Hajj (the Pilgrimage to Mecca) and the Hebrew Feast of Tabernacles 29
seem to indicate a strong spiritual continuity between the Arabs and the Abrahamic tradition.
In short, Muhammad did not introduce the Ishmael connection into Arabia: that connection
was part of the living tradition within Arabia long before the 7th century A.D.
Muhammad's role was in the Mosaic pattern: he urged his people to reaffirm that living
tradition by renewing their commitment to the God of Abraham and by reforming and
restoring the ancient laws and practices of the Abrahamic community. What is crucial in
this are the clear assumptions by Muhammad and the Muslim community that their spiritual
roots are continuous with the faith traditions of Abraham, and that their rebirth in the 7th
century Arabia was part of the plan of God for the salvation of the human race. The
theological claim that what Ishmael represents in terms of covenant and promise the Muslim
community inherits, therefore, has some credibility.
B. The Witness of Scripture
In the witness of scripture, who is Ishmael? Is he simply another patriarch of "nations"

other than Israel, or does he somehow participate in God's covenant promise to Abraham?
The answer to this question critically affects the significance of any affirmation Christians
may make of a Muslim-lshmael link.
There are three main statements of God's covenant and promise to Abraham. The moral
tone for all that follows is set by Genesis 12:1-3; the cosmic significance of Abram's call
into covenant with God is there highlighted. A land promise is given in verse 7, specifying
Canaan as Abram's inheritance.
The second instance of covenant and promise comes in Genesis 15. Here the poignancy
of Abram's childlessness is emphasized, and his faith in God's promise is "reckoned ...to
him as righteousness" (Genesis 15:2-6). The accompanying land promise includes the
territory from "the river of Egypt" to the banks of the Euphrates (Genesis 15:18-21).
As the promise in Genesis 17 leads into the promised birth of Isaac, so the promise of
Genesis 15 leads directly into the story of Ishmael's conception and birth in Genesis 16:
Sarai's childlessness led her to implement the legal option of designating a surrogate to
bear for her a child of Abram. She appointed Hagar, her maid servant (Genesis 16:1-2).3°
Hagar's successful conception precipitated a conflict between the two women but Hagar,
as she endeavored to escape her mistress' wrath, was turned back by God and instructed
to submit to Sarai (Genesis 16:4-14). This divine intervention must be seen as God's
ratification of Sarai's original bargain. It is clear that, both by human arrangement and
divine guidance, the child of Hagar was Abram's fully legitimate son whom, when he was
born, Abram named "Ishmael" according to God's instruction (Genesis 16:15-16).
Connected as it is with Ishmael's birth, therefore, the promise of Genesis 15:18-20 is to

be taken as an explanation for the control established not so much by the Israelites over
Palestine as by the Arabs (lshmaelites) over the deserts from Sinai (up to the settled land
THEOLOGY 289
on the east bank of the Nile) to the banks of the Euphrates (that is, the desert lands embraced
by and depending southerly from the bow of the Fertile Crescent) . This is a broad
understanding of the covenant and promise with Abram which is initially suggested in Genesis
12 :3. It is further strengthened in Genesis 17:5 with Abram's renaming_!'Abraham" the
" father of a multitude of nations."
This "multirude" embraces a significant Ishmaelite component. While Genesis 16: l2 indicates
that Ishmael (as a nation more than as an individual) will live a life of contention "against
all," and perhaps even live in tension "in the face" of all his kinsmen, it also admits that
Ishmael (and his descendants) are part of Abraham's multirudes, clearly under the protective
concern of "the God who sees" (Genesis 16:13).
The third instance of the promise is given in Genesis 17:1-21. It is given in the context
of the renaming of Abram (Abraham) and Sarai (Sarah), the promise of Isaac, and the
instirution of the rite of circumcision as the sign of the covenant. Here the land promise
is limited to Canaan (Genesis 17:8), and is linked with Genesis 12:7. In light of the promise
of Isaac, .this passage explains the occupation of Canaan by the tribes of Israel, descendants
of Isaac. It is not surprising that, in terms of land, Canaan becomes the focus for the rest
of the Pentateuch.
Genesis 17 is concerned with covenant and promise in a beam of tighter focus than Genesis
15. We are moving from the general to the specific. From here on the major fascination
is with Isaac and his descendants. But before this can be done, the significant matter of
primogeniture resting in Isaac instead of Ishmael must be worked out since Ishmael's
legitimacy as Abraham's older and circumcised son must be accommodated.
The scripture clearly recognizes that Ishmael's starus is critically affected when God
specifically attaches to Isaac Abraham's "name" (Genesis 21:12) and Abraham's covenant
with God (Genesis 17:18:21). If God intervened to sort out the confusing legal issue and
gave to Isaac preeminence as Abraham's heir, that did not mean Ishmael was cut off from
Abraham nor from the covenant into which he had been circumcised. Abraham's prayer,
"0 that Ishmael might live in your sight!" was uttered in surprise as if to say, "Please,
do not complicate the legal issue of my inheritance." But it also reflects a f<~ther's love
and concern for his elder son (Genesis 17:18), while recognizing that the will of God for
Isaac was not negotiable. It is the prayer in this latter sense that God affirms (Genesis 17:20),
because Ishmael too was Abraham's descendant (Genesis 2.1:13). Even in the banishment
of Hagar and Ishmael, God sustained this affirmation, heard the lad, and was "with" him
as he grew up (Genesis 21:10-21).3 1
Ishmael continued to be a specific concern of God's in a manner granted to no other patriarch

outside the line of Isaac and Jacob. The pairing of Ishmael's name with Isaac's in Genesis
25:9ff and I Chronicles 1:28 confirms what the Ishmael narrative depicts: that these two
individuals belong together in a different category of sonship (that is, sonship to Sarah)
than do the sons of Abraham through his concubine, Keturah. The narrative also strongly
suggests that Isaac and Ishmael continued to be friends, both fully loyal to Abraham, their
father.32
Certainly, within the context of the Old Testament, the figure of Ishmael is portrayed with
great sympathy and endowed.with special significance. After Ishmael passes from the scene,
Ishmaelites are noted in scripture as living intimately and for the most part constructively
with the Israelites, even to the extent of participating in the wilderness wanderings,33 the
settlement of Canaan,3 4 and later, the composition of the scripture.35
In the makeup of the Abrahamic covenant, therefore, two filial strands are to be disce rned:
one spiritually dominant-the Hebrew; the other dependent- the Arab/Ishmaelite. The
second is contiguous to the first if not precisely parallel. and it owes a good measure of
its self-awareness to its keeping in touch with the Hebrew strand. 36
With the passage of time, however. there occurs a falling out of touch and focus. This appears
to coincide roughly with the event of the Exile. Israel after the Exile was purist and
isolationist. It had little interest in distant cousins. Thus. with the Exile. the Hebrew
inspiration for Ishmaelite self-affirmation was withdrawn for a time. and the two strands
appear to drift apart. It is during the centuries when Judaism engaged in proselytism. before
and after the advent of Christ and the founding of the Church. that Jews. particularly those
residing in Arabia, appear to have encouraged Arabs to rediscover their lshmaelite promise.
Whether direct or indirect. there is certainly a Jewish role in the emergence of Muslim
self-awareness?'
Therefore, out of the "multitude," two stand out and must be given special consideration:
Isaac and Ishmael. The latter participates in the covenant of God with Abraham in its broadest
conception (that is, the blessing of nationhood), but he also participates in the narrower
conception of covenant which has to do with spiritual inheritance even though in a somewhat
attenuated fashion. God's persistent "hearing," repeated blessing, and being "with" Ishmael
are not to be discounted as mere rhetoric; they are theologically significant data. There
is a residual promise in the Ishmaelite line. It is not spelled out in the Old Testament; rather
it is left there like a charged wire, and it endows the line of Ishmael with a peculiar sense
of potential in a manner similar to Paul's appreciation of the potential of Israel in Romans
11:12-16.
This is to be taken very seriously by Christians when they are reminded by Paul : "Does
their [the Jews'] faithlessness nullify the faithfulness of God? By no means! Let God be
true though every man be false" (Romans 3:3-4). Furthermore, "the promise to Abraham
and his descendants ...did not come through the law but through the righteousness of faith ... in
order that the promise may rest on grace and be guaranteed to all his descendants... in the
presence of God in whom he believed, who gives life to the dead and calls into existence
the things that do not exist" (Romans 4:13 and 16-17). Grace sustains that which is beyond
human capacity to sustain and embraces a far wider reality.
When those held in God's promises are seen to be sustained and revived in them, witness
is to be borne to the work of the Holy Spirit. All those who are led by the Spirit of God
are children of God (Romans 8:14), and it is for the revealing of the children of God that
all creation waits so as to be set free from its bondage to decay (Romans 8:19-21). The
Church, as Paul understood it, is caught up in Christ who is the " first born" of many brothers
and sisters (Romans 8:29), and the scope of God's election includes at least those whose
ancestors belong to Abraham's covenant and who lay claim to that heritage as an act of
faith (Romans 11:28). Those who love God and know themselves called according to God's
purpose perceive in all events and circumstances a convergence toward the ultimate good
(Romans 8:28). And all things depend upon God's sovereign mercy (Romans 9:16).
In this context of God's grace, mercy, and embracing purpose, has God rejected these people
who had once been called? "By no means!" (Romans 11:1). The Abrahamic root of it all
continues to be holy (Romans 11:16). Between the branches there may be gospel-denying
tension, but even this tension may be revealing and redemptive (Romans 11:28). Emphatically,
those who hold to the heritage of their foreb~rs are sustained by God's electing love because
"the gifts and call of God are irrevocable" (Romans 11:28-29).
Thus, the Church must view the Ishmael potential with great seriousness, since it belo~gs
to the same category of promise as does that given through Isaac and Jac~b to the Jew1sh
people. Islam has come forward, like one called into existence from_the thmgs that do ~ot
exist?s in order to lay claim to that potential in Ishmael. The history of the Mushm
THEOWGY 291
community. furthermore. demonstrates that many nations of the earth bless themselves in
Abraham through Islam. In light of this. the Church is invited to contemplate a mystery
and to confess that God's mercy endures to broaden and deepen its own sense of trust and
dependence upon him:
"0 the depth of the riches and wisdom and knowledge of God' How
unsearchable are God's judgments and how inscrutable God's ways! .. . For from
God and through God and to God are all things. To God be glory for ever.
Amen" (Romans 11:33 and 36).39
Jv. ELEMENTS OF A CHRISTIAN WITNESS 7V MUSLIMS
Throughout this study the parallelism of Judaism and Islam has been noted. The parallels
are there: the intersections are both real and theologically significant.
It was noted at the outset that General Synod's approval of the Commission on Theology's
1981 study on ".. .the Evangelization of the Jews .. :· precedes and forms some of the ground
work for this paper. A fitting and appropriate debt is owed in this study to the exegetical
work and insights of the 1981 study: what the Church has said concerning the Jewish people
has relevance for what it can say concerning the Muslim community. There are similar
guidelines for Christian witness to be suggested.
As the 1981 study argued. the term "witness" is to be preferred over others when describing
the Christian vocation in the world toward the Muslim community.40 Although witness must
be borne through the spoken work, it is not so much a talking at as it is a speaking with
Muslims that makes what Christians have to say meaningful. Therefore, a compassionate
understanding of Muslim spiritual concerns is an integral part of declaring the Christian
gospel to Muslims.•• Above all. witness is actual. The Church must emphasize, for its own
discipline and renewal, that it is the fruits of Christian living that authenticate the spoken
word.42
The witness to Muslims must be patient, rejoicing in the few who receive Christ, but
recognizing the integrity of those who choose not to, and, without anxiety for the present,
looking to the day when the Muslim community as a whole will seek the face of God in
Jesus Christ. In the rare moment of genuine conversion, when a Muslim courageously enters
the fuiJ fellowship of the Church, that fellowship experiences a fore-taste of the eventual
reconciliation of the children of God and the renewal of the world.43
Between mosque and church, as between synagogue and church, there are tensions. The
estrangement between the two worshiping communities is often unnecessary, spiritually
corrupting, and destructive to both. The political structures and the social and cultural
mythologies which continue to feed the fires of fear, misunderstanding, bigotry, and enmity
between them are also to be deplored.
Christian anti-Semitism is a state of mind which, as should be clear, has Muslim applications
as well as Jewish. As we work to irradicate anti-Semitism in its Jewish application,•• so
too must we work against its application to the Muslim community. The latter must not
be substituted for the former, as if to fill a void. It is the anti-Semitic state of mind that
must be irradicated, root and branch.
The Church must repent of its part in fostering causes of estrangement, confrontation, and
violence. Through careful self-examination, the Church must make a clear confession of
its responsibility. With ho~est ~onfession and repentance as a first step (in dependence upon
God, who alone can forgtve sm), the Church must labor at opening avenues and creating
structures of reconciliation. That is the substantial beginning to a genuine Christian witness
to the Muslim community.
But there are other factors leading to separation and mutual distinction that are simply part
of the spiritual reality in Muslim-Christian relations. The confession of the gospel in its
totality is a distinctively Christian enterprise.•s And the Church must realize that the Muslim
community needs the Church. if only to puncture Muslim self-satisfaction and to keep the
Muslim wakeful to God's demanding and widely embracing grace (Romans 11:11 and 13-14).
The witness to Golgatha (which Christians remorselessly bear with them- 1 Corinthians
9:16) should not be withdrawn simply because Muslims are no less reluctant than Jews
to look at it (I Corinthians 1:23).
The endurance called for in the meantime is rooted in the meaning of "witness." The New
Testament word for witness-marruria-has given English its word "martyr." The martyr
is one who remains faithful in bearing witness even in the midst of hostility and even unto
death. Faithfulness. not success. is the mark of the martyr. Like Jesus, the martyr leaves
in the hands of God's sovereign mercy the question of results. This frees the witness from
the need to control the situation and. thus, from the temptation to manipulate.
Finally, the witness to Muslims must bear in mind that God's covenant embraces more
than the Church. While the Church should pray for the reconciliation of all those who
claim a share in Abraham. it must recognize that Muslims-in their distinction from the
Church-both intentionally and inadvertently have contributed much to the Church's wisdom,
to the correction of the Church's excesses and deviations, and to the awakening of the world
to God.46
At some length this study has argued that the Muslim community cannot be viewed at a
distance by Christians. The Church and the Muslim community are related by history and
by God as an expression and application of the covenant and promise with Abraham. Islam,
therefore, has its place in God's purpose in election and creation. The Church has a bond,
a relationship, to affirm with Muslims. Such an affirmation requires persistence in being
present with Muslims and in being honest with them: speaking the truth (and hearing it!)
in love (Ephesians 4:15). Therefore, in its witness to the Muslim, the Church must recognize
a hope-filled mystery in the Muslim-Christian relationship. It is a relationship that promises,
in any constructive encounter between the two, some movement toward that which is truly
good, some movement toward the one who is true God, and some movement toward the
fulfillment of God's purpose in redemption.
The Church's witness must be taken up with a firm commitment to peace. One essential
aspect of Christian peace-making is the opening of the heart's home to sharing the
nourishment of love and friendship on all levels of human interaction. The Church is wrong
to burden the Christian conscience with agony over the small number of Muslims who
respond to the invitation to accept Christ. The Muslim-as-friend and as partner in deep
human concerns is both rewarding and evangelically appropriate; this relationship need
not necessarily pass over into Muslim-as-convert and Christian communicant in order to
be legitimate and satisfying.
Christians at this point are torn. They know the highest form of fellowship to be in their
union with Christ which is sacramentally confirmed in them at the Lord's Table. But that
sense of being unable to share with most Muslims at that most profound level is a li.mitation
that turns back upon Christians with a renewed sense of significance.
The Body broken and the Blood shed, the banquet shared in these elements of eternal life,
are indicative of what the Christian is empowered to take into the heart of any relationship:
the open and uncompromised love-the love of Christ-that wills to enrich and renew the
lives of all that it touches without demand for concession or compensation. It is the Christian's
THEOWGY 293
profound privilege to be Christ-in-the-flesh and to communicate that personality in whatever

form befits the circumstances of any panicular relationship. Christian must pursue with
fear and trembling (Philippians 2:12) the opportunity of exercising this privilege.
It is a bold statement but true and compelling. that Muslims (and others) who avail themselves
of the Christian offering and receive the Christian into their heans as friend. receive Christ
and avail themselves of him. They eat and drink of that friendship and. through the
faithfulness of their Christian friends. Christ is remembered in them.
NOTES
1. Reformed Church in America. The Acts and Proceedings ofthe !75th Regular Session
ofthe General Synod (New York: RCA. 1981). pp. 101-113. (Hereafter refered to simply
as "1981 Study.'")
2 . Ibid, p. 113.
3 . Hans Kung, in a recent anicle ["A Christian Scholar's Dialogue with Muslims:· The
Christian Cemury. Vol. 102 (Oct. 9. 1985) No. 30. pp. 890-894) has observed that
a religious community in its "diaspora'" is frequently more "progressive'" than it is
in its "homeland:· and that that progressive outlook has a history of working its way
back to the homeland. His point is that for Christians to engage in dialogue with
Muslims in a western environment is very much to the point. This dialogue may
ultimately lead other Muslims in lands we think of as traditionally Muslim to feel
free to engage in open dialogue with Christians in their own societies. This wisdom
adds dimension to a parochial RCA concern with the Muslim community; it
complements what the church may be doing elsewhere in the world.
4. Ibid, p. 891. See also R. Marston Speight, Christian-Muslim Relations: An Introduction

for Christians in the United States of America (2nd ed.) (Hanford, CT: The Task Force
on Christian-Muslim Relations of the National Council of the Churches of Christ,
1984), p. 95, for a list of such initiatives.
5. Biographies of Muhammad are numerous in English. We recommend here the most

widely recognized to be reliable in its digest form: W.M. Watt, Muhammad: Prophet
and Statesman (London: Oxford University, 1961).
6. The term, jihad, conjures up images in western minds of hoards of bloody-minded

fanatics slaughtering innocents by the wholesale lot. In fact. Muslim jihad or holy
war is a strictly controlled affair, ordered by rules of chivalry and limited to combatants.
Modem Muslim apologists, intimidated by western stereotypes, have tried to rehabilitate
the images of jihad by assuring us that its application to physical battle is only a
secondary meaning, and that jihad primarily points to the believer's inner struggle
to perfect his or her walk of faith. That meaning is to be fouud in the term, to be
sure, but in the early usage and in the Quran itself the sense of physical combat
predominates.
The contemporary phenomenon of the "Islamic Jihad" terrorist organization, which

strikes indiscriminately at civilian and military targets and destroys the lives of innocent
as well as political figures, is an aberration in Muslim history, as is the present
government of Iran to which that organization is linked.
7. This is the configuration of early classical Islam. There have developed situations,
however, in which Muslims have not held the reins of government, and there Muslims
have had to make accommodations to the fact that they share power equally with non-
Muslims. The classic example is that of Islam in India. For a careful study of what
this has meant. refer to Wilfred Cantwell Smith's Modern Islam in India (London:
V. Gollancz. 1946).
8. See the studies by John N. Bohnstedt. The Infidel Scourge of God: The Tilrkish Menace
as Seen by German Pamphleteers of the Reformation Era (Philadelphia: American
Philosophical Society. 1968), and S.A. Fischer-Galati , Ottoman Imperialism and
Gennan Protestamism, 1521-1555 (Cambridge, MA: Harvard University Press, 1959).
9. There are several good histories of Islam, but the most comprehensive and thoughtful
is that of M .G.S. Hodgson. The Venture of Islam (3 volumes) (Chicago: the University
of Chicago Press. 1974). Another shorter reliable treatment is Carl Brockelmann's
History of the Islamic Peoples (New York: G.P. Putnam's Sons, 1947).
I 0. The writings of Sir Stephen Runciman are definitive on the history of the Crusades
and their impact upon the eastern Church. See, in particular, his A History of the
Crusades (3 volumes) (New York: Harper Torchbooks, 1964).
II . This fact has long been known, but careful documentation of this is to be found in
R.W. Bulliet, Conversion to Islam in the Medieval Period (Cambridge, MA: Harvard
University Press, 1979).
12 . The main text on the histories of the Orthodox churches in the east is that of Aziz
S. Atiya. A History of Eastern Christianity (London: Methuen & Co. , 1968).
13. This concern now dominates in the agenda of the Middle East Council of Churches,
the main forum for ecumenical Christian expression in the Middle East.
14. See J. Schacht (ed.), 17te Legacy of Islam (2nd ed.) (Oxford: Clarendon, 1974). There
are many other studies which document what western culture appropriated from that
of Islam. This is the most comprehensive collection of essays.
15. See the somewhat ruthless but truthful study by Edward W. Said, Orienta/ism (New
York: Random House. 1978) .
16. The phenomenon of western missionary efforts in Muslim lands has not been closely
studied. The most helpful reference here might be the study of Lyle L. VanderWerff,
Christian Mission to Muslims (South Pasadina, CA: Wm. Carey Library, 1977).
17. The Muslim counter-point to this is to call Christians "slaves of the cross," using
a tone of sarcasm and outrage. And it is the case that the cross is the point at which
Muslim and Christian spiritualities clash most intensely.
18 . On John of Damascus and the Muslims sec Daniel J. Sahas, John of Damascus on
Islam (Leiden: Brill, 1972). Lewis Cheeseman. Ishmael and the Church (Philadelphia:
Lindsay & Blakiston , 1860) is an example of modern missionary adaptations of the
same basic arguments.
19. 1981 Study, p. 105, notes that not only did the Crusades indulge in war against Muslims
but also turned into a Jew-hunt wherever opportunity afforded. We note here that this
is not consistent. since the same anti-Semitic mindset applied against both Jew and
Muslim.
THEOLOGY 295
2 0. The influence of Thomas Carlyle's On Heroes (71le Hero as Prophet): Hero-Worship

and the Heroic in History (1st ed.. 1841) (London: 1950) in popularizing this
understanding of Muhammad was quite strong.
2 I . The most notorious of these is C.G. Pfander's Mizan-ui-Haqq (The Balance of Truth)
(London: The Religious Tract Society, 1910) now being given new circulation by the
Fellowship of Faith for Muslims. Controversial literature like this drew heavily upon
old texts which were revived such as the tractates of John of Damascus and William
Muir's translation and condensation entitled, The Apology of AI Kindy Written at the
Court of a/ Mamun (Circa A. H. 215; A. D. 830) in Defense of Christianity against
Islam (2nd ed.) (London: Society for Promoting Christian Knowledge. 1887).
2 2. This discussion Zwemer presents in detail in his Arabia: The Cradle of Islam (New
York: Fleming H. Revell Company, 1900), Chapter 36.
2 3. Paul Khoury, Paul dll.ntioche, Eveque Me/kite de Sidon (xii s) (Beyrouth: 1mprimerie
Catholique, 1964).
2 4. For a condensed and well-balanced discussion of western views of Islam in the Middle
Ages, see R.W. Southern, !*stern Views of Islam in the Middle Ages (Cambridge,
MA: Harvard University Press. 1962).
2 5. Wilfred Cantwell Smith, in a recently published collection of essays, says: "This much,
at least, ... is perhaps manifest: that a modern historiography, and even a modern
theology... must approach the question of Muslim-Christian relations in terms of a
single complex of which the two parts are different, but not discrete; they are to be
understood as elements of a dynamic whole." W.C. Smith, On Understanding Islam
(New York: Mouton, 1981), p. 263.
2 6. Upon this understanding Kenneth Cragg built his recent study, Muhammad and the
Christian (New York: Orbis Books, 1984).
27. For the most exhaustive modern work on comparative theology, see J.W. Sweetman,
Islam and Christian Theology (4 volumes) (London: Lutterworth, 1945-1967). A
compendium of opinion largely antagonistic to this view of Islam is D.M. McCurry
(ed.), The Gospel and Islam (Monrovia, CA: M.A.R.C., 1979). The most eloquent
Christian advocating a compassionate and understanding approach to the Muslim
community is Kenneth Cragg as, for example, in his Muhammad and the Christian,
op. cit., and its companion study, Jesus and the Muslim: An Exploration (London:
George Allen & Unwin, 1985).
2 8. In Muslim ritual law, circumcision comes under the rites of purification under the
heading of the obligations of worship. And however much the Arabs may have departed
from the faith of Abraham they have for all these centuries remained faithful to the
sign of the old covenant by the rite of circumcision. See: Zwemer, op. cit., p. 401.
2 9. See A.J. Wensinck, " Hadjdj: i-The Pre-Islamic Hadjdj; and ii-The Origin of the
Islamic Hadjdj;' pp. 31-33 in von Dongel, Lewis & Pellat (eds.) The Encyclopaedia
of Islam, New Edition (Leiden: Brill, 1976).
3 0. Hurrian family law, which was frequently followed by the patriarchs, sanctioned Sarai's
arrangement. See E.A. Speiser, The Anchor Bible: Genesis (Garden City, NY:
Doubleday, 1964), pp. 120-121.
31. See Nahum M. Sarna. Understanding Genesis (New York : McGraw Hill. 1966). pp.
155-157. Sarna provides us with a sensitive exposition. In the expulsion of Ishmael.
something indeed changes in the complex of relationships within the covenant
fellowship. It is hard to identify what that change is exactly. but emphatically it is
not God's commitment to Ishmael and to his heirs.
3 2 . Genesis 28:8-9 gives us an added insight into the relationship between Isaac and
Ishmael. Esau , to please his father. took a daughter of Ishmael for his wife. a funher
indication that the two men trusted each other, and the implication is that Isaac at
least felt that marriage to Ishmael's daughter would keep Esau closer to his spiritual
origins.
3 3. The Kenites are an Ishmaelite tribe and play an integral pan in the Moses saga and
in the wilderness W'dnderings.
3 4. See Judges 8:22-28 where the terms "Israelite" and " Ishmaelite" seem to be
interchangeable, especially with reference to the tribe of Manasseh which was closely
linked with the Ishmaelite tribes of Jetur and Naphish (I Chronicles 5:19). See also
I Chronicles 4:25 which may be taken to indicate that the Ishmaelite tribes of Mibsam
and Mishma had been absorbed into the tribe of Simeon.
3 5. Proverbs 30 and 31 have Ishmaelite authors, and (most likely) also the whole book
of Job.
3 6 . This is consistent with Muslim understanding as well . The great 13th century Muslim
theologian and heresiographer, Abu~l-Fath ash-Shahristani , in his most famous work.
at-Mila/ wa 'n-Nihal (Religious Communities and Creeds) (3 volumes) (Cairo: al-
Halabi, 1968), speaks of the line of Isaac as being the scripture-bearing line of the
prophetic heritage from Abraham to Jesus, and the line of Ishmael as being a silent
line entrusted with the custody of God's House in Mecca and its rituals which were.
as Muslims believe, established there by Abraham and Ishmael (Vol. I, pp. 37-40).
The interdction between the two lines is quite obviously assumed as well as the priority
of the Isaac line until the advent of the last great prophet, Muhammad, in whom both
lines are joined.
37. Aside from the important Jewish state in the Yaman in the 5th and 6th centuries. there
were many Jewish tribes and clans scattered throughout Arabia, particularly in the
cities of Yathrib (now Madinah) and Khaybar. They were a vital pan of Arabian urban.
merchantile, agricultural, and even bedouin culture, being particularly renowned for
oath-keeping.
See further A.J. Katsh, Judaism in Islam (New York: 1954); E.I.J. Rosenthal, Judaism
and Islam (New York: Thomas Voseloff, 1961); and C.C. Torrey, The Jewish Foundation
of Islam (New York: 1933). A somewhat quirky work, P. Crone and M. Cook's
Hagarism (New York: Cambridge University Press, 1977) provides insight into the
fact that there was a heightened Jewish awareness of the Ishmaelitism of the Arabs
on the eve of Islam.
3 8. Muslim historians, especially the biographers of the Prophet, make much of the fact
that Arabia before Islam was a wild land, filled with ignorance, and passing through
a phase which we might describe as extreme social entropy or chaos. Between the
tribes was no bond, no unifying element. Their morals were defined by pride and
extravagance; and their passion was the feud. Yet out of this chaos, Muhammad, using
largely the instrument of verbal persuasion and preaching, brought order and unity
THEOLOGY 297
and reconciliation of brother with brother. Out of this, in other words. God (through
the ministry of Muhammad) created a community out of nothing. It was a miracle
of creation.
3 9 . National Council of Churches of Christ, An Inclusive Language Lectionary: Readings

for ll-ar A (Atlanta, GA: John Knox Press, 1983), reading for Pentecost 14. Lesson 2 .
4 0. 1981 Study, p. 110.
41. Ibid.
42. Ibid.
4 3. ibid, pp. Ill and 112.
4 4. Ibid, pp. 104-106 and Ill.
4 5. Ibid, pp. 102-103.
46. Ibid.
This study is submitted to the church with the following recommendations:
R-1.
To confess that the RCA, as a full participant in the church catholic,
acknowledges the church's part in stimulating past misunder-
standing between Muslim and Christian, repents of its mistreatment
of and unChristlike ill will toward the Muslim community, and
strives to reconcile Muslim and Christian in a spirit of humility
and thankfulness, as it prays for forgiveness.
R-2.
To accept the RCA's history of witness among Muslims as a gift
of the Holy Spirit.
R-3.
To seek to build strong ties of mutual enrichment, respect, and
support, in relationships with other churches, to the end of
cultivating a strong awareness of our mutuality and
complementarity in witness to our One Lord in the Muslim context.
R-4.
To work in this context to encourage constructive encounters
between Muslims, Christians, and Jews to the end of seeking those
things which make for peace.
R-5.
To continue to sustain the humanitarian, ecumenical, and
evangelical activities of the RCA as environments in the Middle East
by which such encounters can take place.
To refer this paper and its recommendations back to the

Commission on Theology for a recommendation indicating the
disposition of the paper desired by the commission with response
to be made to the 1987 General Synod, and further,
to instruct the Commission on Theology to request from qualified

responders critiques to be used for possible revision of the paper.
(ADOPTED)
Reasons:
I . The recommendations as given in the present study provide no instructions to the General
Synod concerning the disposition of the paper.
2 . The entire list of recommendations may require modification on the basis of the
commission's recommendation clarifying its intention for the study.
3. Cogent responses to the paper have been submitted to the commission and additional
responses may allow for revisions which would strengthen the study. _.
C. The Lutheran Symbols of Faith
The General Synod of 1985 asked the Commission on Theology "to determine
whether the Augsburg Confession of 1530 and other lutheran symbols of faith contain
any doctrinal position which would prohibit our wholehearted affirmation of the
action requested in response to the lutheran-reformed dialogues and An Invitation
to Action (MGS 1985, p. 151).
On the basis of its study, the commission presents the following recommendations
along with rationale.
R-6.
To arrrrm that there are no doctrinal positions in the Augsburg
Confession that would prohibit our whole-hearted affirmation of
the actions requested in An Invitation to Action. (ADOPTED)
Rationale:
a . Calvin himself signed the confession with its "variata" in 1540, and Bucer,
who was a mentor of both Calvin and Melancthon, signed the original version.
It is clear that our reformed roots, beginning with the founders of our tradition.
are reflected in the Augsburg Confession. It was only later misunderstanding
and polemic, based in large part on a philosophy of the nature of matter (now
outmoded) , which created the later division over the nature of the Lord's
Supper.
b . The leading reformed and lutheran theologians have argued that there is no
doctrinal hindrance to further unity of the sort called for in An Invitation to
Action. (Cf. the document, "Marburg Revisited" of the '60s and the Leuenberg
Declaration of the '70s). This past December in Geneva, a world convocation
of lutheran and reformed theologians and leaders declared themselves to be
in accord with the actions recommended in An Invitation to Action.
THEOLOGY 299
R-7.
To lay aside any further exploration of other lutheran symbols of
faith. (ADOPTED)
Rationale:
They arc neither accepted completely by all the lutheran bodies. nor do they
function in the same definitive way that the Augsburg Confession does for
Lutherans. or in our own history.
D. The Constitutional Inquiry
The General Synod of 1985 referred to the Commission on Theology ""the substance
of Section 4 of the Book of Clmrch 01Yier. Chapter I. Part I. Article 5. for the study
of the theological meaning and pastoral implications of this section for report to the
General Synod of 1986 (MGS 1985. p. 195).
On the basis of its study. the Commission on Theology presents the following
recommendations and supporting rationale:
R-8.
To request the Commiss ion on Church Order to consider and
approve the following changes in the Book of Church Order to
clarify the responsibilities of elders in the implementation of the
constitutional inquiry:
Part I, Article 5, Section J, will read:
The board of elders shall inquire monthly to ascertain whether any

members of the congregation need special care arid/or are not
making faithful use of the means of grace, i.e., attending worship
and participating in the sacraments, and shall provide the means
of extending Christian ministry to such persons.
Part I, Article 5, Section 4, will read:
The board of elders shall exercise Christian discipline with respect

to any who continue in sin without repentance. All members of the
church, including baptized members, are subject to the church's
government and discipline as administered by the board of elders.
The board of elders shall admonish, or rebuke or, if necessary,
suspend from the privilege of the Lord's Table, any who should be
so disciplined. It shall be the privilege of the board of elders to
receive the penitent into the fellowship of the church again. (NOT
ADOPTED)
Rationale:
a. The pastoral intent of the newer formu lation requires increased frequency of
attention to these matters.
b. Research data concerning inactive church members compiled by Dr. John

Savage indicates that prompt attention (within six to eight weeks) to those
who have ceased to attend worship regularly will greatly enhance the prospect
of effectively ministering to them and recovering them as active participants
in the life of the congregation.
c. The proposed ordering of sections three and four will reflect the order in which
boards of elders will actually confront these aspects of their responsibility.
• The advisory committee had recommended the adoption of R-8. ...,.
E. Study of "The Belhar Confession"
The General Synod in 1985 instructed the distribution of the text of The Confession
of 1982 adopted by the synod of the Dutch Reformed Mission Church in session
at Belhar, Capetown, Republic of South Africa. for study and response by the RCA
(MGS 1985, p. 268). Accordingly. it was sent to the Commission on T heology.
In response to the Belhar Confession of the Dutch Reformed Mission Church of

South Africa, the Commission on Theology recommends the following steps:
R-9.
To give thanks to Almighty God [the RCA having received a nd
studied the Belhar Confession among its pastors, (congregations,)
commissions, and assemblies] for the courage, the clarity of its
biblical and theological expression, and the powerful witness to the
Gospel of Jesus Christ represented by the Confession of 1982 of
the Dutch Refo rmed Mission C hurch . (ADOPTED AS
AMENDED)*
R-10.
To affir m wholeheartedly the Confession of 1982 by joining the voice
of the RCA with its sisters and brothers in the Dutch Reformed
Mission Church in praying for unity, reconciliation, and justice,
and in denouncing doctrines of ideologies which impede the
outworking of the unity of the church, the reconciliation to God
and with each other won for God's people in Jesus Christ, and the
justice of God as revealed in Scripture. (ADOPTED)
R-ll.
To send the following letter of wholehearted affirmation (throu2h
the office of the general secretary) to the delegates of the 1986
General Synod of the Dutch Reformed Mission Church, affirming
their stance in faith; lending spiritual and moral support to their
just cause; and sharing with them, as God grants us, their sorrows
and joys in the life and ministry of the Gospel.
Dear Sisters and Brothers in Christ:
We affirm with you that J esus is Lord, to the glory of God the
Father, Son, a nd Holy Spirit. We have studied a nd affirmed the
Confession of 1982, and j oin our voices with yours in prayer to
Almighty God that the vis ible and spiritual unity you seek will
be achieved; that the reconciliation entrusted to us all will be
real and tangible in your country and in ours; that the justice
which God demands of all people will become the standard
policies of your nation and of all nations of the world.
(We are saddened and grieved by our own complicity in saying

and doing too little to promote those things which lead to unity,
*Deletions are enclosed in parentheses.
THEOWGY 301
reconciliation, and justice. We confess before Almighty God and

before ,·ou that we too have been silent and inactive in the face
of a ~ortal threat to the heart of our faith. We ask your
forgiveness a nd covet your prayers for us that God's way will
become our way in our treatment of you and of each other.)
We pledge ourselves anew to the affirmations of faith which

promote the Gospel and its powerful implications for life on this
planet.
May God be with you in your struggles a nd with us as well as

we express our oneness with you in Jesus Christ, our Lord.
Your sisters and brothers in Christ,
The delegates and members

at the 1986 meeting of the General Synod
of the Reformed Church in America
R-U.
To distribute, through the office of the General Synod, the Belhar
Confession and a study document in instructional format prepared
by the Commission on Theology to all RCA congregations and classes.
F. The Challenge of Liberation Theology
The commission initiated a study of liberation theology; this current understanding

of the presence and the power of God in our world is presented to the church for
study:
THE CHALLENGE OF LIBERATION THEOLOGY
INTRODUCTION
"God is on the side of the poor and oppressed." This is the central claim of liberation
theology. Like Luther's "justification by faith alone," it is reverberating throughout the
church and shaking the foundations. As the pivotal and pervasive theme of the many different
Asian, African, Latin American, and even North American theologies which have come
to bear the liberation label, this claim is seen by friend and foe alike to portend changes
in the church as sweeping as those of the Protestant Reformation. Little in our theory and
practice of the faith could remain unaffected by taking this claim seriously. Gustavo Gutierrez
has said, "A radical revision of what the Church has been and what it now is has become
necessary," and Jose Miguez Bonino suggests that, if liberation theology is on the right
track, "it demands a total overhaul of Christian piety, ecclesiastical institutions, discipline,
and theological reflection." 1
We are naturally fearful in the face of change, especially sweeping and fundamental change.
The temptation is strong to escape this challenge by ignoring it. But there are several powerful
reasons why we should rather look it straight in the face and take it very seriously.
* Deletions are enclosed in parentheses: additions arc in light-face type.

In the first place, as Reformed Christians we are not permitted to find our security in the
way things are, even in the church. Our only comfort in life and in death is to be found
elsewhere.2 Since we profess to be the church " reformed and reforming," we realize that
reformation can never simply be a past event. Like our personal growth in Christ, the
reformation of the church must be a process which continues until Christ returns and God's
will is finally done on earth as it is in heaven.
Beyond this general openness to on-going reform in the church, there are three specific
features of liberation theology which relate it directly to our Reformed identity. It makes
its appeal to the Bible, challenging all Christians to take another long, hard look at its
message. It expresses a worldly piety in the context of a sweeping social vision of liberty
and justice. And it is one of two or three major current developments within the worldwide
church of Jesus Christ. As Christians who profess to take the authority of scripture seriously,
who have our roots in the worldly piety of Calvin's own sweeping social vision, and who
pride ourselves on our ecumenical participation in the worldwide church, we would seem
to be challenged by our own identity to take this challenge seriously. ·
Liberation theology can be described as the systematic attempt to take seriously the claim
of Jesus that his Christhood, his anointing, was "to preach good news to the poor.. .to set
at liberty those who are oppressed" (Luke 4:18; cf. 7:18-23). Consequently, its interpretation
of the biblical story addresses itself primarily to the needs of the non-person rather than
to the questions of the non-believer. When seeking to address the gospel to the marginal
people of the world, the poor in third world countries, and ...exploited groups in rich
countries," the theological task becomes how to proclaim to non-persons that God is personal,
and that all human beings are truly sisters and brothers." 3 Of course the least of Christ's
sisters and brothers are not non-persons in the eyes of God, in whose image they are created.
But they are treated as if they were non-persons by the kings and merchants of Babylon,
the political and economic leaders of those kingdoms which are not the kingdom of God
(Rev. 18, especially vv. 11-13). As a result they become in one sense non-persons, for the
opportunities for their personhood to fulfill its God-given destiny are severely restricted.
At the same time these theologies address us, who are not numbered among "the wretched
of the earth," inviting us to read the Bible and hear the gospel through the eyes and ears
of the least of Christ's sisters and brothers.• It is an invitation to discover what Karl Barth
has called a "strange new world within the Bible.''5 That like the Reformers we might in
our own time find the biblical message to be both strangely new and wonderfully liberating
is due to the fact that "the word of God is Jiving and active" (Heb. 4:12). For this reason,
as Karl Barth has wisely warned us, " no one can claim to have heard the Gospel already." 6
In this connection we do well to remember that during Jesus' earthly lifetime the strongest
and ultimately fatal resistance to recognizing him as the Christ, the Son of the living God,
came from devoutly religious people who were convinced that they had already heard God's
word to them, that their task of listening and understanding was finished. Whatever did
not fit into their tidy theology and habitual practice could safely be rejected as blasphemous
and of the devil (Mark 2:1-7, Luke 3:22, John 10: 31-39, Matt. 26:62-66). It was precisely
the absolutes and the certitudes of popular Jewish theology which made it both impossible
for "the righteous" to recognize Jesus as the Christ and necessary to see him as a criminal
threat.' With his parable of the Grand Inquisitor in The Brothers Karamazov, Dostoyevsky
reminds us that the possibility of crucifying the Son of God afresh while sincerely professing
to serve God's kingdom belongs to every age.
This study takes that danger seriously. Its goal is to enable us to hear the challenge of
liberation theology openly and without defensiveness. There has been no shortage of critiques
of liberation theology, but that will not be our present task. For while we are convinced
THEOLOGY 303
that no theology is immune from criticism and correction, we also believe that this applies
first and foremost to our own. After we have taken care of the log in our own eye as humbly
and honestly as we are able, we can worry about the splinter in the eye of the liberation
theologians (Matt. 7:1-5). In saying this we do not deny but rather gratefully affirm the
many important contributions of our own theological tradition. We are trying only to apply
to our theological life the teaching of Jesus that we should be more concerned to expose
and correct our own deficiencies than those of others.
Toward this end of real listening and of learning to read the biblical message afresh, the
present study will draw on both the Latin American and South African traditions of liberation
theology. Latin America is its primary home and the focus of most discussion. But the
inclusion of South Africa has real advantages. By noting the real and important differences
between these two families of liberation theology we will be better enabled to perceive
the common ground on which they meet above their differences and thus to avoid treating
as primary those issues which are secondary.
The setting in Latin America is predominantly Catholic, while the setting in South Africa
is primarily Protestant, with our own Dutch Reformed tradition the most important Protestant
presence. The Latin American theologies rather consistently accept violence as a means
of last resort in the struggle for liberation, while the South African theologies, perhaps
because of the lingering influence of Gandhi and the American civil rights movement, which
gave birth to non-violent resistance in South Africa, tend to limit the legitimate means of
liberation to non-violent ones. The Latin American theologies, while critical of Marx's
overall worldview, often affirm the value of Marxist analyses of poverty and oppression
and often describe the alternative they seek as some form of socialism; these elements are
not typical in South Africa. It should be clear that important as this catalogue of issues
may be, we must look elsewhere for the real heart of liberation theology.
The first step toward discovering the heart of the matter is the realization that liberation
theology is political theology. Hence, the next section of this paper is "The Mixing of Religion
and Politics." The second step is understanding this "mixing" to be grounded in the distinctive
view of the biblical God expounded in the section entitled, "Who Is The God of the Bible?
Ask the Pharaoh!" This leads to the suggestion that traditional, orthodox Christianity has
seriously misunderstood the nature of God, and thus to the section entitled, "The Capacity
of Orthodoxy for Idolatry and Ideology." The concluding section, "Three Paths by Which
Theology Becomes Idolatry and Ideology," explores this disturbing possibility in more detail.
It becomes increasingly clear as the paper progresses that the most fundamental question
raised by liberation theology is the question: Who do we really think God is?
THE MIXING OF REUGION AND POUTICS
Our search for the core of liberation theology begins when we notice a very conspicuous
feature shared by these traditions. They are offensively political. From Jesus' perspective
this offense is to be expected. When John the Baptist sends a delegation to fmd out if Jesus
was indeed the long awaited Messiah, Jesus gives an extraordinarily worldly (materialistic,
horizontal) answer. "Go and tell John what you have seen and heard: the blind receive
their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up,
the poor have good news preached to them." There is nothing offensive about these references
to the blind, the lame, the lepers, the deaf, and even the dead. But that the poor have good
news preached to them is another matter, and no doubt this is why Jesus goes on immediately
•
to say, ":And blessed is he who takes no offense at me" (Luke 7:18-23) .
That good news to the poor is a decisive hallmark of Jesus as the Christ will be especially
offensive if this is understood as Mary understands the messianic fulfillment of the covenant
promises in her Magnificat:
You. (the Lord, God my Savior) have shown strength with your arm,
scattered the proud in their conceit.
You have brought down rulers from their rank ,
and lifted up the lowly.
The hungry you have filled with good things,
the rich you have sent empty away. (Luke 1:51-53)
Perhaps Jesus had learned this interpretation of Hannah's song (I Sam. 2:1-10) from Mary
herself. Was it she who pointed out to him, for example in Psalm 9-10, the linkage between
pride and power and wealth and, most importantly, that the victims of this unholy trinity
can expect God to come to their aid? In any case the gospel story prepares us to find that
the social meaning of the Kingdom will offend the arrogance of power and wealth.
So it is not surprising that when a Catholic archbishop in Brazil, Dom Helder Camara,
and an Anglican bishop in South Africa, Nobel Peace Prize winner Desmond Thtu, actively
and articulately side with the poor and oppressed, the Pharaohs, the Herods, and the Chief
Priests of the world are displeased. When these bishops (along with many other pastors)
fmd they cannot announce the good news of the Kingdom without denouncing the political,
economic, and ideological systems which sustain misery in their parishes, the beneficiaries
of those systems are offended.8 Generalities about justice and human dignity would probably
be tolerated, but these bishops get specific and call these systems by their names. The political
systems which oppress their people are identified both as military dictatorships and as the
"democracies" which exclude the masses from effective participation and then rely on
military and police violence, including torture, to repress dissent. The economic systems
which sustain poverty in northeastern Brazil and in the townships and "homelands" of South
Africa are identified as capitalism, the neocolonial impact of multi-national corporations,
and the institutional frameworks of international trade and banking. The ideological systems
which legitimate these structures are identified as anticommunism, the theory of
development, the idea of the national security state and Christian theology in unholy alliance
with these other systems.9
At this point there is a loud protest against the mixing of religion and politics. For example,
when the South African Council of Churches (SACC) issued its Message to the People
of South Africa in 1968, strongly denouncing apartheid and the theological legitimation
of it, Prime Minister Vorster warned those "who wish to disrupt the order in South Africa
under the cloak of religion" that they should not try to do what Martin Luther King did
in America (note the acknowledged absence of any threat of violence) but should rather
"cut it out, cut it out immediately for the cloak you carry will not protect you if you try
to do this in South Africa." In an open letter to SACC leaders he wrote, "It is your right,
of course, to demean your pulpits into becoming political platforms to attack the Government
and the National Party.. .I again want to make a serious appeal to you to return to the essence
of your preaching and to proclaim to your congregations the Word of God and the Gospel
of Christ."10
We learn a great deal ab:out liberation theology by listening to its response to this entirely
typical criticism. Each of the three following replies will take us closer to its center. The
first response is an ad hominem one. It points out the double standard employed by those
who raise this objection. Bishop Thtu writes, ·~ familiar remark which has become almost
a parrot cry is 'Don't mix religion with politics!' It is a remark which is made not because
a politician in his election campaign introduces a moral or religious element. No, we almost
always hear it when a particular political, social or economic fact of life is criticized as
THEOWGY 305
being inconsistent with the Gospel of Jesus Christ. . .Ifthe Church demonstrates a concern
for the victims of... neglect or exploitation ... then the Church will be accused of meddling
in affairs it knows very little about. This kind of criticism will reach crescendo proportions
if the Church not merely provides an ameliorative ambulance service, but aims to expose
the root causes; if it becomes radical (which refers to the roots of the matter) then it will
arouse the wrath of those who benefit from the particular inequitable status quo .... If the
SACC were to say now that it thought apartheid was not so bad, I am as certain as anything
that we would not be fmding ourselves where we are today. Why is it not being political
for a religious body or a religious leader to praise a social political dispensation?" 11
In the same vein Mexican bishops expose the by no means disinterested nature of efforts
to preserve the "purity" and "dignity" of religious activity uncontaminated by "political"
involvement. "Frequently this false zeal veils the desire to impose a law of silence when
the real need is to lend a voice to those who suffer injustice and to develop the social and
political responsibility of the people of God." 12
Allan B~sak unites Thtu's point about the double standard with the bishops' point about
its political function in a letter to the South African Minister of Justice. "The only conclu-
sion that I can come to is that you do not really object in principle to the participation
of the clergy in politics-as long as it happens on your terms and within the framework
of your policy.... Or perhaps there are some who fear that should Christians in South Africa
perform their duty in being more obedient to God than to humans, the idolized nature of
this state will be exposed." 13
The second response of liberation theology to the charge of meddling in politics instead
of preaching the gospel can be called the situational response. It suggests that political
neutrality can never be more than a hypocritical and self-deceptive pretense because it is,
at least in situations with great discrepancies of power and wealth, impossible to achieve.
The circumstances are so structured that choosing not to take sides is one W<rJ of taking sides.
When the US State Department stated that it would not take sides in the struggle between
black and white in South Africa, Bishop Thtu put the point most graphically. 'i\dmiral
impartiality, but how can you be impartial in a situation of injustice and oppression. To
be impartial and not to take sides, is indeed to have taken sides already. It is to have sided
with the status quo. It is small comfort to a mouse, if an elephant is standing on its tail,
to say, 'I am impartial.' In this instance, you are really supporting the elephant in its cruel-
ty. How are you to remain impartial when the South African authorities evict helpless mothers
and children and let them shiver in the winter rain, as even their flimsy plastic covers are
destroyed?" 14
Where white racism prevails, to be colorblind is to be prowhite. Moreover, it is to be morally

blind. For to profess neutrality where it is not possible is to adopt a naive "pseudoinnocence"
which serves "to blind people so that they do not see the atrocities of the present."U And
not only those of the present. The past also has a bearing on the possible neutrality of
the church, as Archbishop Camara reminds us. "Let's get rid of the idea that the Church,
after having committed so many atrocities; can now afford to sit back." 16 Every theology
is political, and those theologies which insist upon remaining unaware of this are "alW<rJS
bound up with the status quo." 17 1n at least one sense this is worse than openly siding with
those in power. As Allan Boesak puts it, addressing Christians in the Netherlands (and
us, too) directly, "Neutrality, as you know, is the most abominable demonstration of par-
tiality because it means choosing the side of power and injustice without assuming respon-
sibility for them. This you can no longer do. You, too, must make a choice." 18
The ad hominem response and the situational response to the charge of mixing religion
and politics are part of liberation theology's challenge to us, but they do not take us to
the heart of the matter. They challenge us not to apply a double standard on the issue,
accepting the mixture of religion and politics when it sanctifies our own advantage but
protesting against it when our perceived interests seem threatened. And they challenge us
to careful self-examination lest our apparent impartiality or uninvolvement in social con-
flicts mask a silent complicity with injustice. But they do not get to the heart of the matter
because the issue is a theological one and these are not theological replies.
After having himself made these first two responses, Segundo takes us on to the third and
crucial response when he says, with reference to Jesus' "commandment of love and his
countless examples and admonitions concerning it in the Gospels," that to "attempt to in-
culcate an apolitical love today" would be "to seriously distort the gospel message." 19 The
ultimate issue is the very meaning of the gospel. When the privileged and powerful (such
as Prime Minister Vorster) urge the church to quit meddling in politics and get back to
preaching the gospel, the reply is a question: "Which gospel? The gospel of white supremacy,
the gospel of the national security state, or the gospel that is good news to the poor?"
WHO IS THE GOD OF THE BIBLE? ASK THE PHARAOH!
This question about the nature of the gospel is the second step toward discovering the heart
of liberation theology. The deepest reason why it is offensively political is the conviction
that God is revealed throughout the Bible to be on the side of the poor and oppressed.
Gutierrez writes, "Within a society where social classes conflict, we are true to God when
we side with the poor, the working classes, the despised races, the marginal cultures." 20
Liberation theologians are fond of quoting Karl Barth on this point. "The human
righteousness required by God and established in obedience- the righteousness which ac-
cording to Amos 5:24 should pour down as a mighty stream- bas necessarily the character
of a vindication of right in favour of the threatened innocent, the oppressed poor, widows,
orphans, and aliens. For this reason, in the relations and events in the life of His people,
God always takes His stand unconditionally and passionately on this side and on this side
alone: against the lofty and on behalf of the lowly; against those who already enjoy right
and privilege and on behalf of those who are denied it and deprived of it." 21
Calvin expresses the bond between the God of the Bible and the victims of human injustice
even more strongly in his commentary on Habakkuk 2:6. "1Yrants and their cruelty can-
not be endured without great weariness and sorrow... Hence almost the whole world sounds
forth these words, How long, how long? When anyone disturbs the whole world by his
ambition and avarice, or everywhere commits plunders, or oppresses miserable nations,
when be distresses the innocent, all cry out, How long? And this cry, proceeding as it does
from the feeling of nature and the dictate of justice, is at length heard by the Lord ... And
this feeling, is it not implanted in us by the Lord? It is then the same as though God heard
himself, when he hears the cries and groanings ofthose who cannot bear injustice. "22 God
does not merely side with the poor and oppressed, but identifies so fully with them that
their cries express divine pain. Scripture teaches us to equate our treatment of them with
our treatment of God (Prov. 14:31, 19:17; Man. 25:31-46).
We can probably best understand this aspect of who God is through our own experience
as parents. And it is just this analogy, imperfect as it is, which enables us to see that God's
"partiality" for the victims of injustice does not mean that they are loved more than their
oppressors. The parent who insists that an older, stronger child stop bullying a younger,
weaker one clearly takes the side of the one child against the other. But only the bully,
while still in a pout over this, will interpret this as meaning that the parent does not love
them equally.
THEOLOGY 307
The story of the Exodus plays the role of paradigm for this understanding of who the God
of the Bible is. The God who chooses a people through whom to fulfill covenantal blessing
to all humanity chooses a rabble of slaves and delivers them from their political and economic
oppression. In giving the covenantal law to the covenantal people, God identifies himself
very specifically, by proper name and resume. "I am Yahweh your God, who brought you
out of the land of Egypt, out of the house of bondage" (Ex. 20:2).
With typical charm Bishop Thtu expresses this importance of the Exodus as revealing who
God is. Having seen the suffering of the people and having heard their cries, God promised
to deliver them. But "He is not just a talking God. He is not like Bishop Tutu who was
warned by Mr. le Grange, the Minister of Police, 'Bishop Tutu talks too much and he must
be careful.' This God did not just talk-He acted. He showed Himself to be a doing God.
Perhaps we might add another point about God-He takes sides. (Note the movement from
past to present tense, from what God did to who God is.) He is not a neutral God. He
took the side of the slaves, the oppressed, the victims. He is still the same even today;
He sides with the poor, the hungry, the oppressed, and the victims of injustice." 23 Through
many variations on this theme, liberation theology suggests that if we would know who
the God of the Bible is, we should ask the Pharaoh.
The centrality of the Exodus motif in a theology arising among and addressed primarily
to the least of Christ's sisters and brothers is due in part to its obvious relevance to their
suffering. But it is not simply a matter of fmding an attractive part of the Bible. Once we
see the importance of this event for revealing the nature and character of God, it is easy
to see its themes throughout the whole of scripture. Just as the study from our own Christian
Action Commission, entitled "Biblical Faith and Our Economic Life," traces God's concern
for the poor and oppressed through six key texts from the law, the Psalms, the prophets,
the gospels, the epistles, and the Apocalypse (MGS 1984, pp. 51-68), so liberation theology
fmds the God of the Exodus throughout the biblical story and especially in the life and
teaching of Jesus. It challenges us to abandon all pretenses of neutrality and to take our
stand unambiguously with the poor and oppressed, a pattern of life without which we cannot
legitimately claim to be the disciples of Jesus.
Not surprisingly, given that Abraham Kuyper's theology has been used in South Africa
to help legitimize apartheid, Allan Boesak makes this latter point in Kuyper's own words.
"When rich and poor stand opposed to each other, Jesus never takes his place with the
wealthier, but always stands with the poorer. He is born in a stable; and while foxes have holes
and birds have nests, the Son of Man has nowhere to lay his head .... Both the Christ, and
also just as much his disciples after him as the prophets before him, invariably took sides
against those who were powerful and living in luxury, and for the suffering and oppressed." 24
When we look for liberation motifs in the gospel story, Mary's new version of the Song
of Hannah, Jesus' reference of Isaiah 61 to himself in Luke 4, his reply to John the Baptist's
delegation of inquiry (see above for all three), his teachings about wealth and power, and
the political character of his confrontation with the Jewish authorities, all begin to make
sense and gain importance.2 '
The challenge to learn to reread the gospel begins to take on content. We are invited to
reexamine the biblical story to discover how central to biblical revelation are the deeds
and the teachings in which God sides with the poor and oppressed. The claim ofliberation
theology is simple but powerful. So fundamentally is the God of the Bible a god who wills
justice and liberation for the poor and the powerless that to worship and proclaim any god,
by whatever name, for whom this character is not essential and central is to worship and
proclaim a false god, an idol. The issue is one of orthodoxy, not "merely" of ethics and
politics.
THE CAPACITY OF OKFHODOXY FOR IDOLATRY AND IDEOLOGY
Segundo speaks for the whole tradition when he says that "formal orthodoxy is not a sufficient
guarantee against idolatry." He notes that polytheism and idolatry used to be easier to identify,
since different gods went by different names. But now we use the one term, "God," to
express experiences and conceptions which are quite diverse, even diametrically opposed
to each other. This means that we "can recite all the creeds of theological history and still
believe in an idol. And that fact should not surprise us. Jesus himself accused the most
monotheistic people in history of idolatry, as did Paul. The 'adulterous generation' to which
Jesus refers bitterly is the biblical image of an idolatrous people, a people who leave their
true spouse and go out to worship false gods." This kind of idolatry leads to atheism, since
these idols are easily exposed as unworthy of allegiance. Does not the church, just to the
degree it succumbs to this idolatry, give aid and comfort to the atheism it wishes to oppose?26
From the liberation perspective, traditional orthodoxy is doubly deficient. In the first place,
many creeds of the Church focus so exclusively on metaphysical and personal issues that
they have little or nothing to say about God's concern for social justice. One would never
guess from them what Pharaoh learned about the God of the Bible. That is why those
Christians who have perpetrated atrocities against Jews, Blacks, the indigenous peoples
of the new "M>rld, and others from the Crusades to the Third Reich, from slavery to apartheid,
and from the military-commercial conquistadores of the old colonialism to those of the
new, have almost always been impeccably orthodox by traditional criteria. Even when they
acted from good intentions, their theology failed them dramatically in essential matters
of biblical faith. When liberation theology points this out, its purpose is not to embed us
in our hindsight with secure superiority, but rather to challenge us to examine our own
theology. Perhaps our creeds and our teaching need to incorporate the liberation themes
which are so often conspicuous by their absence in traditional theology and preaching.
(See Appendix.)
But it is not enough to learn to talk differently about God. The second deficiency of traditional
orthodoxy is the primacy it gives to theory over practice, to belief over behavior. Even
if our orthodoxy were enriched to include liberation within our concept of salvation, we
might be no better off than the demons, who also believe- and shudder (James 2:19). The
warning from St. James that faith without works is dead becomes for the liberation
theologians, who after all are theologians, the claim that "onlwpraxis, rather than orthodoxy,
becomes the criterion for theology." 27
Miguez Bonino, who formulates the point in this way, defends it by reference to the biblical
concept of truth. The faith of Israel was not a gnosis so much as a walk or a way (Jer.
22:13-16). In the New Testament the Johannine concept of doing the truth is joined with
the Pauline concept of the obedience of faith. The result is that "correct knowledge is
contingent on right doing. Or rather, the knowledge is disclosed in the doing." 28 Segundo
likewise affums that right behavior is both the means of achieving and the criterion of
identifying right belief, "both in theology and in biblical interpetation." 29 This insight starids
at the very fountainhead of liberation theology. The 16th century Spanish bishop Las Casas,
who took the side of the native Americans against the Spanish conquistadores, has had
a powerful influence on Gustavo Gutierrez. An important reason is simply this. "He judges
the theologies of his opponents by their political consequences: theologies that lead to murder
and enslavement invalidate their claim to be Christian." 30
For making sense out of this puzzling discovery that orthodoxy can be idolatrous, liberation
theologians often tum to the concept of ideology as formulated by Karl Mannheim. For
idolatrous theologies are inevitably ideological in his sense of the term. Mannheim first
directs our attention to ideas which we might call ideals, ideas which describe not how
THEOLOGY 309
the world actually is but how it might be, how it ought to be. The biblical images of the
Messianic shalom would be good examples. Then he notes that such ideas can have two
very different social uses. Sometimes they "take on a revolutionary function ," they " pass
over into conduct, tend to shatter, either partially or wholly, the order of things prevailing
at the time." In this social role Mannheim calls them "Utopias."31
On the other hand the very same ideas and images of a better world can be "effective in
the realization and the maintenance of the existing order of things." This happens when
the portrayal of the ideal serves to blind people to the cruel realities of the present or when
the ideal is constantly postponed to some indefinite future. In this case Mannheim calls
the ideas in question "Ideology." Because even, or better, especially those ideas which
have utopian possibilities can serve an ideological function, "representatives of a given
order have not in all cases taken a hostile attitude towards orientations transcending the
existing order (ideals) . Rather they have always aimed to control those situationally
transcendent ideas and interests which are not realizable within the bounds of the present
order, and thereby to render them socially impotent....
" Every period in history has contained ideas transcending the existing order, but these
did not function as utopias; they were rather the appropriate ideologies of this stage as
long as they were 'organically' and harmoniously integrated into the world-view characteristic
of the period (i.e., did not offer revolutionary possibilities). As long as the clerically and
feudally organized medieval order was able to locate its paradise outside of society, in some
otherworldly sphere which transcended history and dulled its revolutionary edge, the idea
of paradise was still an integral part of medieval society. Not until certain social groups
embodied these wish-images into their actual conduct, and tried to realize them, did these
ideologies become utopian." 32
This concept of ideology requires that we distinguish the function of our ideas from both
their content and their intent. Traditionally, theology has emphasized the content of our
religious ideas and has been satisfied to ask whether they are true. But a single set of ideas,
which obviously has but a single truth value, can have two diametrically opposed functions.
What Mannheirn refers to as "the idea of paradise, the biblical concept of the Kingdom
of God, can serve to pacify serfs or to lead them to revolt, just as it can serve to assuage
or rankle the consciences of those who benefit from serfdom. Thus, Gutierrez insists, biblical
eschatology is not the truth of God but an "evasion of reality" if it does not function as
a utopia and lead to political action "in the present." 33 When we pray, "Thy Kingdom come,
Thy will be done in earth as it is in heaven;' and then don't do what we can do to make
earth a bit more heavenly, we put a true idea in the service of a false reality and our theology
degenerates into ideology.
It also becomes necessary to distinguish the public, social function of our theology from
its private, personal intent, since the two are by no means congruent. Mannheirn writes,
"The idea of Christian brotherly love, for instance, in a society founded on serfdom remains
an unrealizable and, in this sense, ideological idea, even when the intended meaning is,
in good faith , a motive in the conduct of the individual. To live consistently, in the light
of Christian brotherly love, in a society which is not organized on the same principle is
impossible. ''l•
When a southern governor physically bars Blacks from access to the state university and
insists that he has no hatred in his heart for Blacks, we need not challenge the sincerity
of this claim. For those with a Calvinist understanding of sin, it will be no surprise that
personal affection for Blacks can factually coexist with public practices which are demeaning
and unjust toward them. And if the governor's theology tends to hide rather than to expose
this contradiction between his warm feelings and cruel behavior toward Blacks, it functions
as an ideology in support of the racist status quo.
Miguez Bonino appeals to the philosophy of language to underscore this failure of private
intention to determine the operative meaning of our theology. If orthodoxy is to be judged
by orthopraxy "what are the criteria for judging a theology's corrunitment? Today we know
enough about language, thanks to structural analysis, to realize that the meaning of a language
is determined not simply by the intention of the speaker but through the code or context
of meanings which are already present and into which the pronounced word becomes
inserted, independently of the speaker's intention ... [Words] specify themselves through
the cultural and political context in which they function .. .The question, therefore, is not
what is intended with words, but how do they operate... .Very concretely, we cannot receive
the theological interpretation coming from the rich world without suspecting it and, therefore,
asking what kind of praxis it supports, reflects, or legitimizes."35
This question about how our theology functions is a reminder that we are quite skillful,
personally and collectively, at managing not to notice facts about ourselves which conflict
with our self-image and our professed values. Again, for those with a Calvinist understanding
of sin, it should come as no surprise that " the heart is deceitful above all things, and
desperately corrupt" (Jer. 17:9) or that we tend to think of ourselves "more highly than
[we] ought to think" (Rom. 12:2). The challenge set for us by Miguez Bonino is twofold.
The first is to accept Third World susp~cion of our theology in humility and openness,
free of the need to justify ourselves (Luke 10:29). The second is to practice the art of self-
examination for ourselves, learning to ask the questions of suspicion about our own theology.
This means going beyond asking whether our beliefs are true and our conscious intentions
respectable to asking the really hard questions. How does our theology function? What
sort of relation does it establish between us and the poor, the powerless, the mentally and
physically handicapped, tl_lose racially, ethnically, and educationally different from ourselves
in our own communities and throughout the world? Does it reflect their interests and needs?
What kind of institutions and social structures does it support? Does it permit us to use
our vote to shape these by asking, as the politicians encourage us, "Am I economically
better off than I was four years ago?" What injustice and suffering does it legitimize? Does
it leave unchallenged the nationalism and the materialism which lies at the heart of so much
of the world's suffering?
In asking these questions about our theology, we need to think of theology in the broadest
sense. It is simply the reflective side of our faith, the way we express and explain it to
ourselves and to others. It occurs in the massive tomes of a Barth, a Berkouwer, or a Berkhof,
and in the learned lectures of seminary professors. But it also occurs in every sermon,
every Sunday school lesson, every liturgy, every hymn, every prayer. When we sing "Jesus
loves me this I know for the Bible tells me so," we express a simple but beautiful and powerful
theology. In view of the fact that children are the primary victims of poverty in this country
and throughout the world, the question becomes whether that theology functions
harmoniously in our lives with the simple, beautiful, and powerful theology of another
song we may sing
Jesus loves the little children

All the children of the world
Red and yellow, black and white
All are precious in his sight
Jesus loves the little children of the world
If our worship in the church and our service in the world are shaped only by the first theology
while the second remains at the level of a sweet sentiment for children and idealists, our
theology has become an ideology. In spite of the fact that its center is a profound biblical
truth, the " praxis it supports, reflects, and legitimizes" will include systems of poverty
and oppression rooted in racism.
THEOLOGY 311
THREE PATHS BY WHICH THEOLOGY BECOMES IDOLATRY AND IDEOLOGY
How is it possible for a theology, including ours, to function in a manner so contradictory

to both its content and our intent? In challenging us to serious self-examination on this
issue, the liberation theologians provide three answers. They can help us to be more critical
of our own theology in order to be more faithful to our liberating Lord.
The first is perhaps the most obvious and therefore not the most dangerous. When human
ingenuity is combined with human sinfulness, it becomes possible to manipulate the message
of God's shalom so that it seems to sanctify a sinful drive for power and wealth. Biblical
justifications for the exploitation of serfs, slaves, and wage laborers have not been lacking
in the church's history. Nor have theological rationalizations for the colonial domination
and even extermination of peoples of different color and culrure. The most dramatic and
tragic example at present is no doubt the attempt in the white Dutch Reformed Churches
of South Africa to present apartheid as a biblical mandate.36 We might call this path along
which theology prostirutes itself in the service of secular interests the path of "Overt
Espousal." Christian theology publicly takes the side of systems and practices which desecrate
God's image in children and women and men, its only bearers in all of creation.
The second path along which theology becomes ideology we can call the path of "Vague
Generality." At first glance it seems to be just the opposite of the first. For in announcing
the Kingdom, theologies on this path denounce the evils of which the poor and oppressed
are victims. But they do so in such abstract and general terms that there is no way to move
from theory to practice. It is in these terms that liberation theology finds the political
theologies of the north (Moltmann, Metz, Cox) to be far Jess radical than they sound. The
srudent whose paper began, "On balance, Plato believed good was better than evil ; • provides
an example, admittedly extreme, of the problem here.
Theology enters the path of "Vague Generality" to avoid scandal of specificity. Of course,
one way in which specificity is scandalous is that it earns the ire (and often the persecution)
of those whose interests are vested in the starus quo. So there is a question of courage and
cowardice here.
But there are other more respectable fears at work here. And so, in their repeated and united
emphasis on the risk involved in being concretely and specifically on the side of the poor
and oppressed, the liberation theologians emphasize not the political risks (of which they
are keenly aware), but two theological risks.
The first of these is the risk of being wrong. We are, of course, never free from this possibility,
but the chances of being wrong increase as we get specific. It is much safer to say, "God
is love and wills all people to live together in peace and justice," than it is to apply this
truth to the acrual, current struggles for human dignity throughout the Third World. Since
we cannot deduce from Scripture the answers to our questions about, for example, the role
of capitalism in Latin America, the temptation arises to remain at the level of "hoary abstract
certirudes" rather than to plunge into the uncertainty of concrete political and economic
reality. It is especially on the questions of means that the movement from the absolutes
of the biblical message to the relativities of historical situations is treacherous.37
The other theological risk, whose corresponding fear tempts theology toward the path of
"Vague Generality;• is the risk of what Gutierrez calls a "Constantinianism of the Left," 38
the blurring of the distinction between the Kingdom and historical movements of liberation
which may be seeking to embody it. It is ironical that this danger is sometimes cited to
discredit the whole project of liberation theology, since none have been more keenly aware
of its reality than the liberation theologians themselves. Gutierrez's own warning against
this danger is eloquent. Our efforts toward liberation must avoid "becoming translated into
any lcind of Christian ideology of political action or a politico-religious messianism. Christian

hope opens us, in an attitude of spiritual childhood, to the gift of the future promised by
God. It keeps us from any confusion of the Kingdom with any one historical stage, from
any idolatry toward unavoidably ambiguous human achievement, from absolutizing any
revolution. In this way hope makes us radically free to commit ourselves to social praxis,
motivated by a liberating utopia ... And our hope not only free us for this commitment;
it simultaneously demands and judges it." 39
The risk of being wrong and the risk of becoming uncritically and absolutely attached to
our historical choices are serious risks. But while the liberation theologians take them
seriously, they do not allow themselves to be scared away from their task. For the apparently
safer path is even riskier. To remain safely at the level of "Vague Generality" is to condemn
Evil in the abstract while tolerating both in theory and in practice the concrete evils from
which our sisters and brothers suffer daily.
The third way in which theology comes to support and justify what Jesus and the prophets
would have denounced is the path of "Dualistic Hermeneutics." Along this path several
interrelated dualities serve to compartmentalize human life and to give religious primacy
to the non-political, non-economic compartments. The dualisms which make this possible
include those of spiritual vs. material, future vs. present, personal and inward vs. social
and public, and vertical vs. horizontal. With their help the Bible is interpreted exclusively
in innerworldly, otherworldly, and afterworldly terms, with the only social comment often
being the claim that the social order is God-ordained and to be accepted.
By contrast, liberation theology insists on a holistic framework for theology. In A Message

to the People of South Africa in 1968, the SACC affirmed that the gospel of Jesus Christ
"offers hope and security for the whole life of man; it is to be understood not only in a
mystical and ethical sense for the salvation of the individual person, and "not only in a
sacramental and ecclesiastical sense within the framework of the Church. The Gospel of
Christ is to be understood in a cultural, social (and therefore political), cosmic, and universal
sense, as the salvation of the world and of human existence in its entirety. Further, the
Gospel of Christ is not only the object of our hopes; it should be experienced as a reality
in the present." 40 Thus Bishop Thtu insists that liberation concerns sin in all its forms,
not just the socio-political forms. But he simultaneously insists that the latter are integral
to the gospel and cannot be excluded or made secondary. He is fond of quoting Archbishop
Temple's claim that "Christianity is the most materialistic of the great religions." 41
In view of the integral holism of biblical revelation, theologies grounded in "Dualistic

Hermeneutics" turn out to be pagan by being polytheistic and thus idolatrous. Allan Boesak
quotes a missionary from Uganda who notes that when we spiritualize our theology out
of political involvement "we have drifted back into the old polytheism against which the
prophets of the Lord waged their great warfare. The real essence of paganism is that it
divides the various concerns of a man's life into compartments. There is one god of the
soil; there is another god of the desert .. .. All this is precisely where the modern paganism
of our secular society has brought us today. Certain portions of our life we call religious.
Then we are Christians ....We turn to another department of our life called politics. Now
we think in quite different terms. Our liturgy is the catchwords of the daily press ...Our
incentive is the fear of-we' re not sure what. But it certainly is not the fear of the Lord." 42
It is with sadness that Adeolu Adegobola describes how in Africa "in opposition to the
biblical insight of our day and to the best traditions of the people of Africa ...conversion
to Christianity bas meant, among other things, acceptance of the view that life can be divided
into spiritual and material, worldly and heavenly; and God has been thought of as being
in control only of the spiritual ...Catechumens have been led to repeat the Apostles' Creed,
THEOLOGY 313
'God the Father Almighty, Maker of heaven and earth; and at the same time to behave
as if the earth were outside God's sovereign control and better left in the hands of the 'princes
of the world."43
Whether this happens in Africa or in Latin America or in North America, it has the political
significance of making theology into an ideological support for the status quo, however
unjust. How does it do this? Not by overtly espousing the evils of the social order but by
defining the Christian life without reference to them. And since the Christian faith is
represented as having nothing to say about them, the message clearly is that one can be
a good Christian while continuing to participate in them as perpetrator or as beneficiary.
The evil systems of the world seldom demand that the church actively support them. They
are usually content with the church's silent complicity. This is why in his 1965 call for
a Confessing Church in South Africa, Beyers Naude mentioned sinful silence in the face
of injustice as one of the striking parallels between the South African and German situations.«
In the 1981 Charter of ABRESCA (Alliance of Black Reformed Christians in South Africa),
we read the following: "The Reformed tradition in South Africa is seen as responsible
for political oppression, economic exploitation, unbridled capitalism, social discrimination,
and the total disregard for human dignity. By the same token, being Reformed is equated
with total, uncritical acceptance of the status quo, sinful silence in the face of human suffering
and manipulation of the Word of God in order to justify oppression." 4 S This manipulation
of the Word of God is what we have described as "Overt Espousal" of systems of social
evil. The sinful silence which liberation theology regularly views as the powerful partner
of such manipulation comes in at least two forms, "Vague Generality" and "Dualistic
Hermeneutics." In the face of social injustice, the former is silent through its refusal to
become specific while the latter is silent through its asocial spirituality. With reference
to this silence and this manipulation, James Cone has said, "In both cases theology becomes
a servant of the state, and that can only mean death to Black people." 46
The challenge of liberation theology is a matter of life and death-physical life and death
for many of the poor and oppressed throughout the world, and spiritual life and death for
the churches of privilege and power, including our own. As we examine our own theologies,
however simple or sophisticated, to detect the presence of "Overt Espousal;' "Vague
Generality," and " Dualistic Hermeneutics," we will do well to remember that ultimately
the issue concerns our behavior, personal and corporate. We need to remember the concluding
words of Gustavo Gutierrez in A Theology of Liberation: "To paraphrase a well-known
text of Pascal, we can say that all the political theologies, the theologies of hope, of revolution,
and of liberation, are not worth one act of genuine solidarity with exploited social classes.
They are not worth one act of faith, love, and hope, committed-in one way or another-in
active participation to liberate man from everything that dehumanizes him and prevents
him from living according to the will of the Father."
NOTES
1 . Gustavo Gutierrez, A Theology of Liberation: History, Politics and Salvation, trans.

Sister Caridad Inda and John Eagleson (Maryknoll: Orbis Books, 1973), p. 251, and
Jose Miguez Bonino, Doing Theology in a Revolutionary Situation (Philadelphia:
Fortress Press, 1975), p. xxiv. Cf. Juan Luis Segundo, S.J., The Liberation of
Theology, trans. John Drury (Maryknoll: Orbis Books, 1976), p. 97.
2. The Heidelberg Catechism opens with this question and answer: "What is your only
comfort, in life and in death? That I belong-body and soul, in life and in death-not
to myself but to my faithful Savior, Jesus Christ. .. ''
3 . Robert McAfee Brown, Gustavo Gutierrez. Makers of Contemporary Theology

(Atlanta: Jolm Knox Press, 1980), pp. 45-46, and Theology in a New Key: Responding
to Liberation Themes (Philadelphia: Westminster Press, 1978), pp. 62-64.
4 . See Robert McAfee Brown, Unexpected News: Reading the Bible with Third World
Eyes (Philadelphia: Westminster Press, 1984) . The bibliography to this volume
includes numerous resources for such reading. See especially The Gospel in
Solentiname, (4 volumes) (Maryknoll: Orbis Books, 1976-82), containing the
transcripts of village Bible srudies in Nicaragua.
5. Karl Barth, The Word of God and the Word of Man, trans. Douglas Horton (New
York: Harper & Brothers, 1957), Ch. 2.
6. Karl Barth, The Epistle to the Romans, trans. Edwyn. C. Hos.kyns (New York: Oxford
University Press, 1968), p. 34. Cf. Church Dogmatics, IV/3 , ed. Bromiley and
Torrance (Edinburgh: T & T Clark, 1961-62), pp. 817-19.
7. Segundo, pp. 77-81.
8 . On the link between announcing the Kingdom and denouncing the principalities and
powers, see Gutierrez, pp. 233-34 and 268-69.
9 . A particularly good example of this kind of specificity is Dom Helder Camara,

Revolution Through Peace, trans. Amparo McLean (New York: Harper & Row,
1971).
I 0 . Quoted in John W. de Gruchy, The Church Struggle in South Africa (Grand Rapids:
Eerdmans, 1979), pp. 118-19.
11 . Desmond Turu, Hope arul Suffering: Sennons arul Speeches, ed. Jolm Webster (Grand
Rapids: Eerdmans, 1984), pp. 36-37, 170.
12. Quoted in Gutierrez, p. 115.
1 3. Allan Boesak, Black arul Refonned: Apanheid, Liberation, arul the Calvinist Tradition,
ed. Leonard Sweetman (Maryknoll: Orbis Books, 1984), pp. 34-35 .
14. Turu, p. 115 . Cf. p. 39.
1 5 . Boesak, p. 60. Also Farewell to Innocence: A Socio-Ethical Study on Black Theology

arul Power (Maryknoll: Orbis Books, 1977), pp. 3-4.
1 6. Quoted in Miguez Bonino, p. 46.
l 7. Segundo, p. 74.
1 8. Boesak, Black arul Refonned, p. 134. Cf. p. 75.
1 9. Segundo, p. 71 . For his version of the first two responses see pp. 70 and 127 and
pp. 13, 74, and 130 respectively .
20. Gustavo Gutierrez, "The Poor in the Church, " in The Poor arul the Church, ed.
Norbert Greinacher and Alois Muller (New York: Seabury Press, 1977). p. 15.
2 1. Karl Barth, Church Dogmatics, Il/1 , ed. Bromiley and Torrance (New York: Charles
Scribner's Sons, 1957), p. 386.
THEOLOGY 315
2 2. Quoted twice in Boesak, Black and Refonned, pp. 23-24 and 63-64. Boesak's italics.
2 3. Tutu. p. 51. Cf. p. 80.
24 . Quoted in Boesak. Black and Refonned, p. 91.
2 5 . For a typical brief sketch of the liberation motif throughout the Bible see Boesak,
Black and Refonned, pp. 64-65 and 71-74. For more sustained exegetical studies
see J. Severino Croatto, Exodus: A Henneneutics of Freedom and Jose Porfirio
Miranda, Marx and the Bible: A Critique ofthe Philosophy of Oppression, both from
Orbis. For the political character of Jesus ' encounter with the leaders of his people,
see Segundo. pp. 111-12 and Gutierrez, A Theology of Liberation, pp. 228-32 against
the background of Richard J. Cassidy, Jesus, Politics and Society: A Study ofLuke's
Gospel and Political Issues in Luke-Acts, ed. Richard Cassidy and Philip Scharper,
both from Orbis.
2 6. Segundo, pp. 45-47.
2 7. Miguez Bonino, p . 81.
2 8 . Ibid. , pp. 88-90.
2 9. Segundo, p. 32.
3 0. Brown, Gustavo Gutierrez. pp. 23-24.
3 I . Karl Mannheim, Ideology and Utopia: An Introduction to the Sociology of Knowledge,

trans. Louis Winh and Edward Shils (New York: Harcoun, Brace & World, 1936),
pp. 192-93.
32. Mannheim, pp. 192-93.
3 3 . Gutierrez, Theology of Liberation, p. 234.
3 4. Mannheim, pp. 194- 195. Our italics.
3 5 . Miguez Bonino, pp. 80 and 91. Our italics.
3 6 . See Human Relations and the South African Scene in the Light of Scripture (Capetown -
Pretoria: Dutch Reformed Church Publishers, 1976). This is the official translation
of a study approved and accepted by the General Synod of the Dutch Reformed Church
(NGK). Also known as the repon of the Landman Commission, it is an official
expression of Afrikaner theology today.
37. Segundo, pp. 69-72, 87, and 108.
3 8 . Gutierrez, Theology of Liberation, p. 266.
3 9. Ibid. , p . 238.
4 0 . Quoted in Apartheid Is A Heresy, ed. John W. de Gruchy and Charles Villa-Vicencio

(Grand Rapids: Eerdmans, 1983), pp. 154-55. ·
41 . Compare Tutu, pp. 169-70 and 176-77 with the statement quoted in de Gruchy, The
Church Struggle in South Africa, p. 163.
42. Boesa.k, Black and Reformed, pp. 88-89. Cf. p. 59.
4 3 . Quoted by Manas Buthelezi in ' ' The Theological Meaning of True Humanity,' ' The
Challenge of Black Theology in South Africa, ed.Basil Moore (Atlanta: John Knox
Press, 1974), p. 100.
44. See John W. de Gruchy, " Towards a Confessing Church: The implications of a
heresy," in Apanheid Is a Hersey, pp. 75-76.
45. Quoted in Apanheid Is A Heresy, p. 164. Our italics.
46. Quoted by Segundo, p. 28. Cf. Charles Villa-Vicencio, "An all pervading heresy:
Racism and the 'English Speaking Churches'," in Apanheid Is a Heresy, p. 63.
APPENDIX
Comparison of the following creed with the Apostles Creed or the Nicene Creed will reveal
the absence of political content in the creeds most often used in our liturgy. The language
is general, as it appropriate to a creed for liturgical use, but it unmista.keably serves to
remind those who confess it of the political dimension of the gospel. It comes from the
Presbyterian Church of Southern Africa, 1973. The wording has been modified for the sake
of inclusive language. Quoted from Apanheid Is a Heresy, p. 160.
DECLARATION OF FAITH
We believe in God the Father, who created all the world, who will unite all
things in Christ and who desires all people to live together as sisters and
brothers in one family.
We believe in God the Son, who became human, died, and rose in triumph,
reconciling all the world to God, breaking down every wall that divides God's
human children, every barrier of religion, race, culture or class, to create
one united humanity. Christ is the one Lord who has authority over all. He
summons both the individual and society, both the Church and the State, to
reconciliation , unity, justice, and freedom.
We believe in God the Spirit, who is the pledge of God's coming Kingdom,
who gives us power to proclaim God's judgment, and forgiveness of individuals
and nations, to love and serve all people, to struggle for justice and peace,
and to summon all the world to recognize God's reign here and now.
STUDY GUIDE 10 ACCOMPANY

"THE CHALLENGE OF LIBERATION THEOLOGY"
INTRODUCTION
The central claim of liberation theology is that God is on the side of the poor and oppressed.
For the church to follow its Lord in this regard would require a "total overhaul of Christian
piety, ecclesiastical institutions, discipline, and theological reflection" (Jose Miguez Bonino).
Though we are naturally fearful in the face of such potentially sweeping and fundamental
change, as Reformed Christians we cannot with integrity ignore this challenge. For reforma-
tion is not only a past event but an ongoing reality to the church " reformed and reforming."
Moreover, since we profess to practice a biblical, worldly, and ecumenical piety, we are
triply open to the liberationists' challenge (a) to reexamine the Scripture, (b) to make our
THEOLOGY 317
faith relevant to the realities of daily life, and (c) to do so in a global and ecumenical context.
We cannot assume that we are immune to repeating what happened during Jesus' earthly
life. namely that the strongest opposition to his proclamation of the kingdom came from
"the righteous," the devoutly religious members of God's covenant people. For that reason
this study is directed , not toward a critique of liberation theology, but toward hearing the
challenge which cpmes to us from both its Latin American and South African versions.
I . To what degree do we celebrate major change in the church- the Reformation-when

it is safely behind us, and fear major change that might occur in our lifetime? What
can be done to counteract this tendency?
2 . Is Miguez Bonino right in suggesting that for the church to side decisively with the
poor and oppressed would require a "total overhaul" of its life? If not, why not? If
so, what changes would be involved?
3 . What does it mean to say that "no one can claim to have heard the Gospel already"?
4 . Do North American Christians, few of whom espouse non-violent resistance, have the
right to demand that liberation theologians denounce violent revolution?
5. What is the significance for our relation to liberation theology of the reminder that the
decisive opposition to Jesus came from the devoutly religious, or, as Barth has put it,
that it was the church and not the world that crucified him?
6. What steps can we take to counteract our natural tendency, in the face of a theology
which challenges our own theory and practice, to seek first to criticize and discredit
it rather than submit to honest and humble self-examination?
7. Is reference to the oppressed redundant in the phrase "poor and oppressed"? In other
words, are there in our society those who though not poor are second class citizens,
victims of discrimination, and in that sense oppressed?
THE MIXING OF RELIGION AND POLITICS
Though liberation theologies differ on many important issues, they agree that, if the gospel
is to be good news to the poor, the church will have to be offensively political, that it will
have to imitate its Lord in visibly taking sides with the victims of social injustice. In response
to the charge that this involves an illegitimate mixing of religion and politics, liberation
theologians make three replies, each of which moves us closer to the heart of the matter.
First, they point out that those who make this charge are often quite willing to mix religion
and politics in the service of their own interests. Second, they argue that in situations of
great inequality and injustice there is no neutrality or impartiality on political and economic
issues. Not to side with the oppressed is to side with their oppressors. This silent complicity
is said to be the worst form of taking sides, for it does so without accepting responsibility
for doing do. Finally, and most importantly, liberation theologians argue that the issue
concerns the very nature of God, that the God of the Bible does not practice or permit
neutrality in the face of oppression. When told to quit meddling in politics and get back
to preaching the gospel, they ask: "Which gospel? The biblical gospel which is good news
to the poor or some human gospel which is not?"
I . Is the mixing of politics and religion compatible with the separation of church and state?
2. What economic, political, and ideological systems are the special focus of concern for
liberation theologians? How do you respond when you hear them called oppressive?
How much validity do you see in these claims?
GENERAL SYNOD/JUNE 1986
3 . Reflect on your own church's experience in relating religion and politics. Have they
been mixed? If not, why not? If so, has this mixture taken account of the biblical emphasis
on God's concern for "non-persons"?
4. What steps has the RCA taken to free itself from the pretense of "impartiality"? How
involved is your local church in these denominational efforts? What more could/should
be done at the denominational level? at the local level?
5. The secular media has sharply criticized the Moral Majority for mixing religion and
politics. How would the liberation theologians respond? How do you respond?
WHO IS THE GOD OF THE BIBLE? ASK THE PHARAOH!
The deepest reason why liberation theology is offensively political is the dual conviction
that God is revealed throughout the Bible to be on the side of the poor and oppressed and
that the church, if it would be faithful, must be actively on their side as well. The story
of the Exodus plays the role of a paradigm in this respect. Far from treating it as an isolated,
favorite story, liberation theologians fmd in it a key which points to a dominant and recurring
theme of both the Old and New Testament. While they like to quote such Reformed
theologians as Calvin, Barth, and Kuyper to this effect, the core of their appeal is to Scripture
itself. Their conclusion is a strong one. So fundamentally is the God of the Bible a god
who wills justice and liberation for the poor and the powerless that to worship and proclaim
any god, by whatever name, for whom this character is not essential and central is to worship
and proclaim a false god, an idol. A triune god who justifies sinners by grace through
faith but who is indifferent to social injustice is simply not the God of the Bible.
1 . If God were to re-enact the exodus today, how and where might it happen? Would you/your
local church/the RCA be excited or dismayed by such an event? How might our Jives
be changed by a new exodus?
2 . "Within a society where social classes conflict, we are true to God when we side with
the poor, the working classes, the despised races, the marginal cultures." How does
the RCA side with these groups in our society? in the Third World? How does your
local church do so?
3. " It is then the same as though God heard himself,.when he hears the cries and groanings
of those who cannot bear injustice." How is this aspect of who God is presented in
our preaching? our hymns? our prayers? our celebration of the sacraments? our Christian
education programs? our church budgets? our family life? our family budgets?
4. Reflect on Pharaoh's encounter with the God of the Bible. What would he say if asked
to write a statement on the nature of God for inclusion in a creedal statement?
5. " I am Yahweh your God, who brought you out of the land of Egypt, out of the house
of bondage." If you were writing a commentary on this verse, what would be the main
points you would want to make?
THE CAPACITY OF ORTHODOXY FOR IDOLATRY AND IDEOLOGY
In liberation perspective formal orthodoxy is no guarantee against idolatry, for orthodoxy

has traditionally been defined in metaphysical and personal terms with little or no reference
to issues of social justice. Just as Jesus and Paul accused the most monotheistic people
in history of idolatry, so liberation theologians challenge us to inquire whether in spite
THEOLOGY 319
of our orthodoxy we worship an unbiblical god . They see traditional orthodoxy as doubly
endangered. First, because of the way in which orthodoxy has been defined, one would
never guess from many of its creeds and much of its theology what the Pharaoh learned
about the covenantal God . Second, because of the primacy given to theory over practice,
even a more genuinely biblical theology might not translate into faithful behavior. Onhopraxis
(right action) needs to become the criterion of our theology, not just orthodoxy (right belief).
The concept of ideology is helpful in understanding this latter point. A single idea or theory
can function in more than one way. For example, the idea of God's heavenly kingdom can
serve to reconcile slaves to their slavery on the grounds that in the life to come their suffering
will be replaced by joy. But it can also lead them to try to make the earth a bit less hellish
now by the abolition of slavery. A theory, including a theology, becomes an ideology when
it functions to justify a given social order, rendering its injustices immune from criticism
and change. When liberation theology asks us to see whether our theology has become
an ideology, the issue is not the truth of our ideas, but their function. The question concerns
not the content of our theology, nor the subjective intent with which we hold it, but the
objective impact it has on social behavior. What sort of social order does it support, justify,
and legitimize?
1. According to liberation theologians, the Apostles' Creed may be deficient in two ways.
What are these? What biblical support could be offered in support of this claim?
2. How is the South African creed found in the Appendix like the Apostles' Creed? How
is it different? Should we use it in our churches?
3. What does it mean to say that onhopraxis, or right action, should become the criterion
of our theology?
4 . "To live consistently, in the light of Christian brotherly love, in a society which is not
organized on the same principle is impossible." Is this true? If so, why? If not, why not?
5. How is it possible for biblical ideas to have an ·ideological function; that is, to serve
to support and justify social systems of injustice and oppression?
6 . How might relief aid to hungry people in the Third World function to turn our faith
into an ideology? What is the difference in such a case between intent and function?
THREE PATHS BY WHICH THEOLOGY BECOMES IDOLATRY AND IDEOLOGY
How is it possible for a theology, even an orthodox theology, to become idolatrous and
to provide the ideological support for social structures of poverty and oppression? Liberation
theology provides three answers to this question, answers which can be aids to corporate
self-examination if we will let them. First, there is the path of "Overt Espousal." Oppression
in the form of anti-semitism, or slavery, or apartheid, is explicitly declared to be God-
ordained, and scriptural justifications are developed and propagated. The second path along
which theology becomes ideology is the path of "Vague Generality." Evil is denounced,
but at a level so abstract and general as to be entirely innocuous. The concrete evils from
which actual people suffer every day are not mentioned, and people can be "good Christians"
while remaining indifferent to poverty and oppression or even helping to perpetrate them.
In this way theology avoids the danger of being wrong, which increases as it gets concrete
about the evil it opposes. And it diminishes the danger of becoming uncritically supportive
of social movements for change. But it thereby becomes uncritically supportive of present
social structures and ends up with a god so unbiblically tolerant of actual evil as to be
an idol and not the living God. The third. way in which theology supports ~nd justifies
what Jesus and the prophets would have denounced is the path of "Dualistic Hermeneutics."
Along this path several interrelated dualities serve to compartmentalize life and to give
religious primacy to the non-political, non-economic compartments. These dualisms include
spiritual vs. material, future vs. present, personal and inward vs. social and public, vertical
vs. horizontal , and so forth . A gospel interpreted in these terms becomes an innerworldly,
otherworldly, and afterworldly affair. At times its only social comment is the claim that
the social order is God ordained and therefore to be accepted. If "Overt Espousal" is a
form of manipulating the gospel to justify injustice, "Vague Generality" and "Dualistic
Hermeneutics'' achieve the same effect by rendering the gospel silent on concrete social evils.
l . Which of the three paths to idolatry and ideology is least dangerous in your church?
Which is most dangerous? What can be done to protect against the latter?
2 . The paper names the risks involved in moving from " Vague Generality" to concrete
and specific ways of talking about God's concern for social justice. What risks are there
in not making th is move? How do we decide which risks outweigh the others?
3. As you understand the Reformed tradition, is it friendly or unfriendly to " Dualistic

Hermeneutics?"
4. What is your response to the suggestion that "Dualistic Hermeneutics" is polytheistic

and thus idolatrous?
5 . Does the Apostle Paul practice "Dualistic Hermeneutics" when he says nothing to the
Roman government about slavery while he urges Christians to experience spiritual
freedom? How might he respond to this charge in his proclamation that "Jesus is Lord"?
What can we learn from this?
6. How can a proper understanding of the three paths to idolatry and ideology lead to a
richer experience of God and the Christian faith?
R-13.
To approve the distribution of the pa per, "The Challenge of
Liberation Theology," with its accompanying study guide to each
consistory of the RCA for study a nd reflection d uring the coming
year (June, 1986-May, 1987). {ADOPTED)
R-14.
To request each classis to study and discuss the pa per at one of
their meetings during t he same year. {ADOPTED)
R-15.
To request written responses from classes and consistories addressed
to the RCA Commission on Theology, 475 Riverside Drive, Room
1811, NY, NY 10115, by June 1, 1987, in order t hat such responses
can be used by the commission in a subsequent draft, which would,
in turn, be offered to the churches for their use. (ADOPTED)
R-16.
To encourage the simulta neous study of the 1984 pa per, " Biblical
Faith and our Economic Life" as published in M GS J984 or in
"Christia n Action a nd Theology Reports from the General Synod
of 1984," available from the Distribution Center. (ADOPTED)
THEOLOGY 321
R-17.
To suggest study of the Catholic Bishops "Pastoral Letter on
Economic Life" as a valuable further resource. (ADOPTED)
ll. WORK IN PROCESS
A . Guidelines for Elders Receiving Certain Requests for Marriage
As a response to the instruction from General Synod to offer guidelines for local
boards of elders in dealing with certain requests for marriage (MGS 1983, pp. 7:77-7:18),
the Commission on Theology offers the following provisional guideTines, pending
a broader biblical study.
The local church is, with ever-increasing frequency, being confronted with a variety
of difficult questions as to how to respond to some couples who seek to use the local
church facility as the place for their weddings or the services of the minister. Two
such.situations are occasioned when one of the partners is a non-Christian and when
the couple are known to be cohabiting. As these situations often raise delicate issues,
decisions in such instances should be made by the board of elders together with the
minister: first, to protect the minister from undue personal pressure; second, to
preserve the corporate nature of the church's involvement in weddings; and third,
to comply with the collegial principles of RCA polity.
Weddings Where One Partner Is a Non-Christian
The elders face serious questions when confronted with a couple, one of whom is
a non-Christian. It would do well to recognize that such marriages are increasing
because of the increased mobility of all peoples in today's world. Not long ago the
word "community" was applied to a small village or neighborhood. Today we use
the same definition, but speak glibly of "the global village." Contacts, acquaintances,
and friendships are made across previously unknown boundaries. It is highly unlikely
that the old "natural" affectional boundaries can or will be maintained. When God
joins together persons from different peoples and backgrounds, what is the church's
responsibility to them?
If the Christian party of such a couple seeking a wedding is a member of the local
congregation, it is the duty of the consistory to encourage that person to maintain
an active commitment to his/her vows before the Lord and to be an exemplary spouse.
It is implied, if not directly stated, that the covenant blessing may be transmitted
through one partner to that one's children (BCO, Chapter I, Part I, Article 5, Section
2, p. 16). The elders may thereby assume that one person of a couple seeking the
solemnization of their marriage may warrant the blessing of the church on the same.
There are obvious conditions which must be worked through prior to the conscientious
giving of it~ blessing for the wedding. The conditions are:
1 . The member of the church must affirm his/her commitment to maintain the
covenant relationship between self, God, church, and such children as they may
bear.
2 . The member must affirm a willingness to live with the non-Christian spouse in
such a way as to demonstrate faithfulness to Christ.
3. The non-Christian must assure the partner of a willingness not to interfere in

the partner's practice of the Christian life.
4. The minister must assure the use of a liturgy which allows for beliefs and promises
which both members can affirm with integrity. (cf. "Some Guidelines for
Officiating at Marriages:· MGS 1970. and T11e Church Speaks. pp. 209-2 10.)
Weddings for the Couple Living Together
Who shall cast the first stone? (John 8:7)
Two persons who have been living together for a matter of months. years. weeks.
or even meeting occasionally for sexual alliance come to the board of e lders to seek
permission to have a church wedding. How must elders and ministers of the Word
respond to their request for the service of the church and the minister?
These people in varying degrees have violated our perceptions of the rules of chastity
which are required by the Church of Jesus Christ. Unfortunately. some of the violations
have become acceptable within the current mores of some of our communities and
churches. Others, also, are compatible with the lifestyles of some of our people.
How do church officers handle these inconsistencies and still serve the causes of
the Kingdom correctly?
Particulary difficult is our response to the couple which comes seeking a church
wedding after a significantly long period of known cohabitation without ecclesiastical
blessing or legal sanction. Practical wisdom says, "When that time comes. let us
praise the Lord and get on with the arrangements." This response is legitimate, if
(a) the couple is seeking the blessing of God on their common law marriage, and
(b) the couple realizes that the integrity of their relationship requires that it be
redirected in the light of the Gospel and celebrated by the community of faith .
The elders and rninister(s) of the church must not take lightly any infraction of any
code of behavior which the church accepts and promotes. But this community of
forgiven sinners knows that broader than the code is the grace that forgives and restores
the penitent. Let the church be a reconciled community.
What the couple seeks is more than confirmation of what they already have. The
wedding is no less than a deliberate prayer for blessing upon a relationship in order
that it may be fulfilled in the holy joy with which God greets all who seek him.
If they are in agreement with this, let the wedding bells ring, as there will be a double
portion of joy in heaven (Luke 15:7).
R-18.
To encourage responses to these "Guidelines for Elders Receiving
Certain Requests for Marriage" by inviting the church to submit
its concerns to the Commission on Theology, Reformed Church in
America, 475 Riverside Drive, Room 1811, New York, NY 10115.
(ADOPTED)
B. Re-study of "Baptized Non-communicants and the Lord's Supper"
The General Synod of 1985 instructed the Commission on Theology "to restudy
its 1984 report, 'Baptized Non-communicants and the Lord's Supper,' in light of the
discussion of the Synod of 1984 and addressing the following issues:
1 . The practice of confirmation and profession of faith

2 . Baptism and regeneration
3 . Pastoral supervision of parental responsibility
THEOWGY 323
4. Baptized children of 'baptized non-communicants'

5 . Any other substantive questions which arise from this study"
Interim reports were to be submitted in 1986 and 1987. with a fina l report to the
General Synod in 1988.
The Commission on Theology submits its first of two interim reports.
THE PRACTICE OF CONFIRMATION AND PROFESSION OF FAITH
The Lord's Supper as a means of grace can and ought to be used by the church not only
to nurture the faith of Christian adults but also the same faith in the life of baptized children.
When baptized children begin to partake of the Lord's Supper. the impression of how Jesus
broke His body and shed His blood to redeem humanity from sin. sickness. and despair
will remain deep within them. Moreover. their experience of being with Christian adults
to remember and unite with Jesus Christ will help them grow to be responsible successors
of Christian adults. thus continuing the ministries of Jesus Christ. To deprive them of
opportunities to partake of the Lord's Supper with Christian adults is to deprive them of
a means of grace to nurture faith in Jesus Christ. Such deprivation ought to be avoided.
Since our high goal is to lead baptized children into making confession of faith in Jesus
Christ as their Lord and Savior. it is most desirable that they partake of the Lord's Supper
to acquire at a young age a deep sense of oneness with Jesus Christ and with Christian
adults. Such personal and profound experience at the Lord's Table will provide a wellspring
which fosters their intelle·ctual understanding of faith in Jesus Christ in later years.
While they commune with Christian adults, baptized children will continue to receive biblical
instructions. They will continue to study God's saving acts in history as recorded in the
Old and New Testaments. Through several years of such study, they will come to a fuller
realization of what God is doing in their world and in their lives. As they move from one
level of study to another, through the Heidelberg Catechism and/or other study materials,
they will better understand the meaning and implications of what they have already
experienced at the Lord's Supper. Doctrines of the Christian faith will then illumine their
continuing spiritual experience at the Lord's Table. Through their experience and their study,
they will be ready to make a convincing public confession of faith in Jesus Christ. Their
presence at the Lord's Supper is to prepare their hearts, and their study is to prepare their
minds. When the two are successfully joined at the time of making confession of faith,
we can happily say that we have given them the best training we can hope to give.
R-19.
To invite written responses to "The Practice of Confrrmation and
Profession of Faith" from classes and consistories in order that such
responses be used by the commission in il'i final report in 1988 on
"Baptized Non-communicants and the Lord's Supper." (All
responses should be forwarded to the Commission on Theology,
Reformed Church in America, 475 Riverside Drive, Room 1811, New
York, NY 10115) (ADOPTED)
C. Guilt, Forgiveness, and Responsibility in the Farm Crisis.
In April, 1985, the GPC received a report on the economic crisis that has shaken
American agriculture. The council's concern was subsequently reflected by General
Synod in its instruction to the Commission on Theology to explore and comment
upon the moral, legal, and personal dimensions of the current crisis (MGS 1985,
p. 79). The need for appropriate pastoral counsel is urgent. As a backdrop for this
counsel. it is necessary to try to understand the crisis in agricultural America and

what theological understanding might say to its unique and mounting problems.
An Economic Reality
The continuing sharp decline in America's agricultural economy, or the farm crisis
as it is often called. has placed many farm families in precarious financial situations.
many times resulting in failure and bankruptcy. The hard realities of the predicament
are no longer in question. For example. in Iowa in the past year.
I . rural banks closed their doors in numbers rivaled only by the Depression;
2 . farmland values plummeted 30 percent;
3 . Governor Terry Branstad invoked a moratorium on farm foreclosures , a measure
not taken by state government since the Depression;
4. the good news of a bountiful harvest resulted in the erosion of corn and soybean
prices to the lowest level in several years;
5 . farm bankruptcy filings continued to rise;
6. mounting personal and social violence drew national attention (Des Moines Sunday
Regisrer, January 19. 1986:Xlff).
In addition. the national cooperative Farm Credit System, which holds one-third
of the national farm debt. this year turned to Congress for a multi-billion dollar
financial bailout. Upon his recent retirement from office, the national secretary for
agriculture. John Block, conceded that his six years in office saw the worst agricultural
downturn since the Depression (1/26/86).
To be sure. the current crisis in the midwestern farm belt is real , deep, extensive,
and not likely to end very soon. Current forecasts predict that five to ten percent
of Iowa's farmers will go bankrupt in 1986. The crisis has fallen on both large and
small fdrmers and has radiated outward to affect the well-being of the innumerable
small communities supported by the farm economy. To a large extent, its causes remain
inscrutable and will remain shrouded in three decades of complex federal farm policy
and the tangled caprices of international finance and politics. Nor do immediate or
long-term solutions seem clear or forthcoming , either from economic theorists, the
financial establishment, or Congress.
Through much of this distress, the farmer and farm communities remain peculiarly
alone. During the catastrophic Depression of the 1930s, virtually every sector of
the nation suffered enormous economic dislocation. Reeling from a deteriorating
national economy, farmers endured a further blow from drought and widespread
crop failure. During those hard years, the farmer was in the same situation as everyone
else. Adversity afflicted the land as a whole, and citizenry and government alike
struggled to endure and recover. Perplexity and a sense of impotence-and then
perhaps resolve and hope-were common states of mind. In the current crisis, in
spite of oceans of publicity, the farm industry stands relatively alone, not sure that
the country or the government grasps its plight. In an industry more vital than defense,
American agriculture continues to produce an abundance of food, doing its work
better than ever, and all the while flounders financially. Hard questions about
compensation for risk, service, and labor quickly enter any discussion of the farm
crisis, as do questions of fairness and justice.
A Human Toll
The great misfortune of the farm crisis is not confined to ledger books of economic
loss or gain; the current difficulty is not a momentary financial aberration from
THEOLOGY 325
regularly mounting agriculrural prosperity. Rather. with the agriculrural crisis in mid-
America. we witness a deep human tragedy whose contours and effects are far-
reaching. To be sure. statistical data. news stories. benefit concerts. and Hollywood
movies do offer some glimpses-some of them poignant-into the experience of farm
families. However. it is also to some extent true that . given the unique character
of farm life. those outside an agricultural setting cannot grasp the full personal and
family burden of economic peril and failure.
The prospect of leaving agriculture often shakes farmers. marriages. and families
to their emotional and spiritual foundations. For these people. economic failure entails
far more than the loss of property or employment. Rather. most often farming offers
a cherished way of life-in short. a calling or vocation that engages the full devotion
and commitment of persons and families. Indeed. more than many careers in the
modern work world. farming can elicit a deep sense of personal vocation. meaning.
and identity. So it is that economic failure often brings prolonged grief. as in the
loss of a loved one. and agonizing uncertainty about self-worth. personal responsibility.
and the trustworthiness of God.
Agricultural life in rural America seems to have fostered a distinct tradition of self-
understanding. one that differs markedly from the ethos of contemporary mobile
urban life. Admittedly. these qualities are often largely subjective in nature and
consequently somewhat elusive. It is nonetheless possible to identify dearly held.
perhaps irreplaceable values and traits that the farm crisis has endangered. The
uniqueness and centrality of these attitudes and "habits of the heart .. to some extent
explain the severity of personal emotional trauma.
A Sense of Being
Foremost among these is veneration of the land. Perhaps more than other segments
of the contemporary American labor. the vocation of farming affords the development
of a special sort of bondedness between the person and the land, which is a central,
productive, and tangible facet of the glory and work of the creation. In the creation
narrative, God declared the landscape and its natural plenirude both aesthetically
pleasing and physically nourishing-in short, to be "very good" (Genesis 1:31 and
2:9). And insofar as farming in a general sense helps the earth to flourish, the farmer's
activity with the Iand-in ways more direct than most careers allow-reflects and
extends the original work of the creation. Further, the farmer is quite specifically
engaged in carrying out some of God's first direct commands regarding humankind's
life and home on earth: "to till it and care for it" (NEB) or, as the King James nicely
puts it, "to dress it and keep it" (Genesis 2:15). The centrality ofagriculrure is further
indicated in the fact that after God creates botanical nature, he goes on to fashion
night and seasons in order to mark the festivals that will celebrate the fruition of
God's intentions for the earth and creation (Genesis 1:14). Finally, throughout the
creation account there runs the strong suggestion that the earth and creation are not
themselves complete and "good" until humanity bestows love and labor upon the
land by tilling it. (See especially Genesis 2:5.)
In the work of agriculture, then, there is perhaps a particular moral significance,

something primal and attractive, and a particular pleasure. In peculiar and utlimately
mysterious ways, at least some of the pain of the farm crisis arises from the loss
of relationship and a unique vocation; that is, the separation of the tiller from the
soil, from the beauty and rhythms of the earth, and from humankind's original calling
to be "dressers" and nurturers of the earth, for God and people alike. The sorrow
of losing land and a deeply felt calling often resembles mourning after the sudden
and tragic loss of a family member or well-loved friend.
Very often additional grief comes in the loss of a patrimony or an esteemed family
heritage in which a place and a work has tied together and sustained generations.
Land and community relationships have passed from one generation to another. Bonds
of trust and mutual support have grown up over decades. In this instance we might
speak of a quality of "rootedness," a generational stability and legacy that is fixed
geographically in region and locality, socially in kinship and community, and
attitudinally in gratitude and devotion. Acutely conscious of these time-moored
networks of inheritance and obligation, loss or disruption occasions intertwined
reactions of guilt and self-doubt and anger and recrimination. These consequences
profoundly affect self-estimates and social attitudes, appearing most often in personal
depression. tense marriages, and social animosity among children.
More frustration results from the threat to habits of rural self-reliance. Even with
modern technology and federal subsidies, farmers have labored over the years with
considerable ingenuity in a risky and capricious marketplace. They have usually made
a go of it without failure or resort to special assistance from government or bank.
Most farm families maintained a life of modest material comfort without discontent
or desire for wealth. However. the volatility of national and world politics and
economics. beginning with the Russian grain embargo of 1978, have struck their
economic sector particularly hard: The evidence of the toll is abundant. What a few
short years ago seemed to be endlessly escalating land prices have dropped by half.
Similarly, not too long ago government and bankers encouraged farmers to borrow
at high interest rates to expand holdings and modernize equipment. Since then crop
and land values have plunged. Thus unforeseen forces beyond personal or local control
have played havoc with this basic sense of self-sufficiency and equity.
With these factors in mind, it is not difficult to understand why many in farm
communities feel bewilderment and impotence. As the jaws of economic reality close,
frustration and anger mount, as do disappointment, guilt, and grief. Needless to
say, such a frontal siege on economic survival attacks as well the values and habits
at the very center of agricultural life. Hard-hit farm families wrestle in perplexed
wonderment with their recent surprising fate, for which there is often no explanation
or solace. Frequently such experiences are, in a fundamental sense, profoundly
disorienting, demoralizing, and dispiriting. Families feel rage and confusion about
their present circumstance and especially about their options for the future, which
seem limited at best. In the midst of such loss, family leaders often struggle with
enormous guilt, no matter how unavoidable or uncontrollable a given predicament
might seem.
An unpredictable world has routed patterns of responsibility and self-sufficiency at

the heart of rural traditions. Fear, shame, and fatigue sap the drive necessary to change
professions and shift to a wholly new way of life. For many farmers, the farm crisis
has, in short, provoked disheartening questions about personal worth and meaning.
This profound shaking of the roots of personal being surfaces in questions about
providence and justice and the trustworthiness of God. Seemingly God has not
rewarded personal faith and discipline but, as government and banking, has fully
abandoned farm families to their plight. More than that, in the apparent economic
caprice that characterizes the farm crisis, it seems that providence has been arbitrary
if not vindictive.
Theological Directions
It is to this crisis of vocation, morale, and belief that the church must minister. Farm
families confront wrenchlngly difficult financial, psychological, moral, and religious
challenges. There are no easy or quick solutions to the complex troubles of their
THEOLOGY 327
predicament. To suggest otherwise would be to deny obvious realities. to play with

hopes, and ultimately to bring still greater damage. Nonetheless. biblical and
theological notions and commitments can perhaps console and inspire those stricken
and ultimately work to clarify and redeem the tragedy.
A. The Problem of Guilt. A major and seemingly inevitable consequence of economic

failure comes in sizeable burdens of guilt. Carefully laid plans have fallen on disaster.
and even though bankruptcy may in fact result from uncontrollable forces. farm
couples still feel enormous responsibilty-to one another, to a lost future for their
children, and often times to several generations of family heritage. A syndrome of
self-accusation in endless "what-if' conjecture sometimes results. Or immovable
guilt and frustration find no relief or recourse, often finding temporary vem in blaming
others-from government to bankers to spouses-or self. Entangled in guilt, justified
or otherwise, the individual loses hope and the capacity to persevere.
Scripture deals with the loss of land in the Levitic prescription for a Year of Jubilee
(Leviticus 25:8-55). The law prescribes that every 50 years those who, for whatever
reason, have lost land since the previous Jubilee shall have that land returned to them.
A portion of land for self-support, a gift in effect from God, seems to be a natural
right in Israel. If climatic or economic conditions or poor management choices cause
the sale of that land, the individual and their heirs do not lose the right or the gift.
In time it is returned to them, as gift for use. The notion of accumulating or hoarding
quantities of land for purposes beyond self-support seems contrary to God's intentions.
Perhaps the salient feature of the Year of the Jubilee for the farm crisis is that Scripture
understands the loss of land and property to be the inevitable product of an imperfect
society and world. Nowhere does the discussion mention economic failure as a moral
defeat meriting guiltiness. Guilt only incurs to those who fail to extend mercy to
those in misfortune. Further, the concept of Jubilee affords some comfort that a just
and compassionate society, for which we are enjoined to strive, recognizes in full
the special status of land and patrimony.
B. Success, Faith , and Selfwonh. It is important to note as well that the Bible does
not tie economic success to human worth. If anything, just the opposite holds true.
While the goodness of the creation is a grand gift to be enjoyed, private excess or
hoarding of its plenitude in wealth is usually considered to be an incumbrance and
barrier to a genuine comprehension of God and divine love. Nor does Scripture suggest
that wealth is a reward for hard work or faith. Rather, when wealth does come, its
arrival often resembles in logic the inscrutable timing and logic of bad fortune;
explanations do not abound. Others work as hard as the rich and do not prosper.
Just as work and discipline are not guarantors of success, great faith does not insure
material well-being or life without tragedy. To suggest that faith functions as a holy
rabbit's foot-the more one rubs it, the more it works-distorts biblical understandings
of faith and providence. As the Commission on Christian Action has observed,
American society often "views the possession of wealth as the appropriate reward
for virtue and a mark of God's favor" ("Biblical Faith and Our Economic Life,"
1984). Within this milieu, economic failure tragically carries with it the stigma and
incubus of immorality or lack of faith.
The biblical record well indicates that faith does not bring success or protection from
adversity. The Psalms attest over and over again to the affliction and tumult that
can befall the faithful. The stories of just about every leader and prophet of faith
are long tales of woe and calamity interspersed with moments of gladness and
reconciliation: Abraham, Jacob, Joseph, Moses, David, Jeremiah, Amos, Jonah,
and. of course. Job. The triumphalist and utilitarian belief of much comemporary
Christianity exalts paths of easy faith as means to achievement. Faith often becomes
an instrument or vehicle to goals other than the beatitude of God. Such renditions of
faith overlook the periods of darkness that often prominently accompany faith. as
with Jesus in the desert. in the garden. and finally upon the cross. abandoned by
friends and even by God. We know also the hard fate of the apostles of Jesus who
endured shipwreck. persecution. prison. and execution. The church celebrates still
its history of holy martyrs for faith.
In a tragic world. with its ample causes for despair. faith offers light with which
to walk through spiritual and moral darkness and by which we might make ourselves
and others whole. The desire for palpable signs is natural and constant. but Paul
points toward a different orientation. Amid the groans and agonies of the universe.
even the people of faith g.roan "inwardly while we wait for God to make us his sons
and set our whole body free. For we have been saved . though only in hope. Now
to see is no longer to hope: why should a man endure and wait for what he already
sees. But if we hope for something we do not yet see. then, in waiting for it. we
show our endurance" (Rom. 8:23-26, NEB). Faith imparts assurance of things not
seen or yet received in full. What signs we might receive lie in the harvest of the
spirit, and by that mysterious work of renewal and love done in us we can confirm
the living presence of our Lord the Redeemer (Gal. 5:22). Faith is trust, in the midst
of bad times, that in love '·all things are held together" in God (Col. 1:17). The Spirit
pleads our case in God's own way and "co-operates for good with those who love
God and are called according to his purpose" (Rom. 8:27-29). And always, while
we look through a dark glass, ' ' nothing in all creation ...can separate us from the
love of God in Christ Jesus our Lord" (I Cor. 13:13 ; Rom. 8:39). We know too that
our Lord addresses our woe for he walked in a human skin in paths like our own
and ministered to and comforted others, even when he was without consolation.
C. Forgiveness and Reconciliation [in brief outline]. Surely one of the most difficult
of human burdens is guilt, especially amid tragedies that seem to have resulted from
human agency. The bewildering economic and social complexity of the farm crisis
provides innumerable occasions for anger and recrimination-against self. family.
bankers, government, and even God. If fault can be found at all, it can be ascribed
to a variety of implacable sources. While the mind can usually grasp the idea and
necessity of forgiveness, taking its reality into the self, into heart and soul , often
proves tortuously difficult. The Christian community can be grateful that forgiveness
is not only a promise but a command; it is. first and last, the very pivot and end
of God's approach to a fallen humanity.
In light of God's forgiveness, the churches of Christ must labor to reflect upon and
to extend acceptance and love to all beset by anger and defeat. Judgment and accusation
are always out of place but especially so in situations of loss and grief. Those caught
in misfortune know too well if blame and error apply to their circumstance. Rather.
Christians must labor to assure self-worth and promises of renewal and healing.
D. Economic Failure and Responsibility [in brief outline]. This is perhaps one of
the thorniest matters in the current crisis. Put simply, those facing bankruptcy have
before them numerous legal options that place on them different degrees of obligation
to past losses. While lenders should more than likely be more prone to forgive loans,
borrowers should not feel thay have the right to walk away from incurred debts simply
because market conditions have been unfavorable. Wisdom and counsel in this area
are complicated and delicate matters of analysis and conscience. The final paper
should spell out the different options and offer some word of general advice in
resolving indebtedness.
THEOWGY 329
E. The Challenge to the Church [in brief outline]. The church must indeed come
to the aid of those caught in the farm crisis. Its counsel and solace can be decisive
in turning despair and sorrow to hope and renewal.
Through consistories and congregations. the denomination should seek to implement

stipulations of the Jubillee legislation. especially in economic support of the
unfortunate and in encouraging the right and duty of redemption. Further. the technical
expertise .of church members on agricultural, market , and financial matters should
be made available with speed and charity. Often families in the midst of economic
and emotional distress cannot effectively deal with family necessities or long-range
planning. The pastoral resources of professional staff and laity should focus as fully
as possible on the turmoil and suffering of the present crisis.
The church has here the opportunity by God's grace to turn pain and misfortune
into blessing. Pan of the special responsibilty of the body of Christ is to heal and
restore the hurt and brokenness of its members. In the midst of despair and misfortune.
the corporate prayer and ministry of the congregations can bind the wounds of tragedy
toward light, hope, and new life. Important facets of the church might come in prayer
and support groups where the stricken might find hearing and acceptance. Too often
the chu rch has been the last group, after government, business, and friends, to hear
the cries of its own members. Always the members of Christ's body must see their
neighbors as the person of Christ.
R-20.
To invite written responses to "Guilt, Forgiveness, and Responsibility
in the Farm Cris is" from individuals, consistories, and classes in
order that such responses be used in a subsequent draft, which
would be offered to the churches for their use. (All responses should
be forwarded to the Commission on Theology, c/o Dr. Roy Anker,
Northwestern College, Orange City, lA 51041.) (ADOPTED)
.,.. The Genenil Synod at this point paused to remember in prayer those who are facing
economic crisis in rural America. (See R-1, p. 346.) •
REPORTS ON WORLD MISSION
REPORT OF THE DIVISION OF WORLD MISSION
Jn our broken. war-torn world the Reformed Church in America (RCA) in its world mission
task seeks to be a messenger of hope. faith. and peace. We pray that all people may experience
joy in Jesus Christ. We long for the day when we may all sit down to eat together at h is
one table. We work in partnership with churches in more than 25 countries in orde r that
Christ may be lived in all his fullness in every place. We develop long-term relationships
in mission with churches in every continent so that the world may come to know God in
his faithfulness and love thr?ugh the decades.
We live in an era of severe political unrest. which constantly disrupts the lives of churches
and missionaries. A large percentage of RCA missionaries live with an awareness that they
could be asked or forced by circumstances to leave their places of work on very short notice.
In this context. the wisdom of the century-old policy of the RCA to work with a partner
church in the land of mission rather than to establish Reformed churches there becomes
ever more apparent. When the missionaries leave. the mission goes on. When new
partnerships develop and RCA missionaries arrive. they become effective because of the
love and direction given to them by the church in that land. The points made in these first
two paragraphs become more concrete in this report as the division presents an area by
area report of RCA world mission during the past year.
AFRICA
The Sudan
The breadth of involvement of the RCA in East Africa today is in large respect due to the
fact that RCA missionaries were forced to leave Southern Sudan in 1963. as a result of
civil conflict there. They relocated in Ethiopia, and are now spread across Kenya. Zambia.
and Ethiopia. One RCA missionary, Barbara Kapenga. who was forced by political
circumstances to leave Malakal, The Sudan, three years ago, is now back serving in
Khartoum. She coordinates a program of theological education by extension and teaches
at the Gereif Bible School and the Catholic Boys High School.
The RCA partnership with the Presbyterian Church in The Sudan has continued through
the years of turmoil. An annual grant of $12 ,000 to that church has become especiall y
important in recent years when the southern part of the country is again torn by conflict.
when churches and villages are burned, and pastors are left without means of support.
Reformed Church World Service (RCWS) has been assisting in making food and other
supplies available to the many refugees from the countries of Chad and Ethiopia.
If political circumstances permit, Jack and Deborah Swart, who have recently completed
a tape mi nistry project with the Kenya Bible Society and Portable Recording Ministries
Inc., will be assigned to live in Juba, to work in cooperation with the Wycliffe Summer
Institute of Linguistics translation mission in southern Sudan.
Ethiopia
RCA missionaries Harvey and Margaret Doorenbos serve in western Ethiopia under the
direction of the Mckane Yesus Church, which is a union of Presbyterian, Lutheran, and
WORLD MISSION 331
pentecostal churches. The church in that area has suffered much under the Marxist authorities
in recent years. with many of its pastors in jail and most of its churches closed by order
of the district governments. In the years of persecution. the church showed real growth
in spirit and number. Through their presence in directing the medical program and in
teaching. the Doorcnboses not only serve the physical. educational. and spiritual needs
of many. but also help local Christians to realize that the outside world has not forgotten them.
RCWS throughout 1985 continued to cooperate with the churches and Christian organizations
in Ethiopia in making food and medical supplies available to the great number of persons
suffering from the famine. especially in the districts of Eritrea and Tigrey. The western
area where the Doorenboscs are located did not suffer from the drought. but it is now facing
new problems because of the government policy of relocating people from famine- and
war-affected areas into their area. Because of the famine conditions. the government has
relaxed its oppression of the churches to some extent. with the result that church buildings
are being reopened and services are over-flowing with worshippers.
Kenya
In cooperation with the Africa Inland Church (AIC). a major new advance in mission in
Kenya this year will be in full operation. In 1979 veteran RCA missionaries Robert and
Morrell Swart accepted the invitation of the AIC to begin a new missionary effort among
the Pokot people who lived near the Ugandan border. The Swarts' long experience in
agricultural and evangelistic mission was combined with the ministry of the Kenyan pastor.
Rev. Ronald Chomom and his wife. Alice. who is a teacher. When agriculturalists Larry
and Linda McAuley joined them at Alate. it was decided that advantage should be taken
of the Swarts' experience in entering new areas by developing still one more mission area
in the eastern side of Kenya among the Orma people. The work at Alate continues to grow.
In 1985 its medical service was strengthened by the arrival of RCA missionary nurse Molly
Beaver.
Although 1982 was a year of severe budget constraints in the RCA. the General Program
Council (GPC) decided to launch out in faith by accepting the ambitious proposal of the
AIC to open the Orma field and assist four new RCA families. preferably husband-wife
combinations of agriculruralist and nurse. to work as missionaries. Alongside each missionary
family. a Kenyan pastor would work in sharing the gospel and building up the church. This
ambitious plan has now been fulfilled. Paul and Marcia Leemkuil. Sue and Roger Scheenstra.
and Dick and Donna Swart are now serving in or under appointment to the Orma project
alongside the Robert Swarts. The fruitful partnership between missionaries and pastors
led the Leemkuils to write in November. 1985:
Our Orma team is growing! Pastor Amos Tito continues to live and work with
the Orma people in Waldena. He has been there for three years. making
friendships and sharing the gospel of Jesus Christ. ..Joshua and Lean Chalanga.
a Kenyan couple are working in the Waldena clinic and evangelizing among
the Orma .. .We continue to pray that the Orma people will experience Christ
and come to know him as their Lord and Savior.
Vern and Lorraine Sikkema continue to live in Nairobi. where they are secunded by the
RCA to Missionary Aviation Fellowship (MAF). In that role. they furnish support services
to missionaries and churches. assist in providing medical services to missionaries. and provide
relief assistance in areas of hunger. They spent part of the year assisting in the transport
of relief grain in the country of Chad and training a new MAF pilot in Harare. Z imbabwe.
We are thankful that Vern was not seriously injured when his plane flipped over on its
back after hitting a soft spot on a landing strip in November.
John and Caryl Busman completed a 15-month special assignment in assisting RCWS to
develop new approaches to short-term hunger and development needs in Asia and Africa.
As part of their assignment, they spent three months each in India and Africa. In the summer
of 1986, they will be returning to Africa to assist RCWS in carrying out small-scale hunger
projects designed to give short-term assistance and long-term growth. They will give
particular attention to the role of women in agricultural development.
Zambia
RCA missionary Arlene Schuiteman. who also began her missionary career in The Sudan.
continues to work with the Brethren in Christ Church as chief nursing tutor in the hospital
at Macha. After several years in which there were severe water shortages at the hospital,
the situation has improved, both because of assistance from RCA congregations in helping
to improve the wells and water system and because adequate rainfall occurred in 1985. As
principal of the nursing school, Arlene gives leadership both in medical training and Christian
education for the nursing students.
ASIA
In contrast to Africa, where the RCA has been working in partnership with churches for
only a few years or decades, the history of relationships in Asia extends for more than
a century. Some of the old debates about how missionaries must train local Christians as
their successors are no longer relevant. The new generation of leaders of the churches in
Asia were for the most part trained by Asians themselves. Countries such as Japan. Korea,
Taiwan, Hong Kong, and India have developed strong educational and medical systems
and a firm industrial base. Leaders of the churches are respected and often have developed
international connections which surpass those of western church leaders. In this context,
world mission develops through a process of mutual consultation and implementation.
The shifting contours of world mission have become even more apparent in the past few
years as large numbers of Asians, many of them Christians, have come to reside in North
America. Some ofthe churches in Asia are sending missionary-pastors to North America.
In contrast to European immigrants of the nineteenth century who were to a large extent
cut off from their homelands, the new Asian immigrants retain strong ties to their countries
of origin. Visits between friends and relatives take place on both sides of the ocean. These
new relationships are changing the shape and perception of RCA world mission in Asia
and North America. It is therefore becoming necessary for the GPC to assist the RCA
in its inter-continental and cross-cultural mission understanding by fostering cross-cultural
and inter-continental experiences among its own members.
India
During the past several years, the world mission report to the General Synod has included
the news about the rapid growth in membership experienced by the Diocese of Vellore,
Church of South India. This diocese, under the leadership of Bishop Sam Ponniah, contains
much of the area in which RCA missionaries have labored since 1851. The diocese celebrated
the tenth anniversary of its organization in January, 1986. During these ten years, it has
doubled in membership from 47,000 to 94,000. One hundred village churches have been
dedicated in the past few years and 100 more are in the process of being erected. In the
Diocese of Rayalaseema to the north of Veil ore, where RCA missionaries Stan and Darlene
Vander Aarde serve, more than 35 village church buildings are being erected. Because of
the rapid growth of the church, the Vellore Diocese has opened many new pastorate areas,
with the result that more than 30 parsonages must also be built.
WORLD MISSION 333
The RCA is assisting these two dioceses to meet their church and parsonage building needs
by appointing Harry and Janet Pofahl as missionary construction consultants and by making
a grant of $10.000 in 1985 and $50.000 in 1986 to complete payment of the roofs when
the churches have been erected by the villagers to the roof level. Meanwhile. Reformed
Church Women have accepted as their triennial project a $50.000 goal to assist the Vellore
Diocese in developing the old Arcot Theological Seminary in Vellore into a new training
center for evangelists. worship leaders. and lay leaders in villages where there arc many
new Christians.
Dora Boomstra continues to serve in Ranipet as the correspondent (superintendent) of a

complex of a kindergarten. elementary school. high school. and teacher training school.
with a total enrollment of 2.300 students. Included among her students are children from
the polio ward at the Scudder Memorial Hospital. Keith De Jong continues to serve in
the music department at the Kodaikanal International School. while Marcine De Jong
continues her ministry of Scripture and Christian literature distribution while simultaneously
giving leadership to CORSACK. a service and development organization in Kodaikanal
which provides employment to many poor people. medical services to the community. and
maintains a residence for elderly homeless women.
Because India is known as a country with a vast population and many poor people. many
international mission and service agencies provide assistance in development and orphanage
programs and financial assistance to Indian evangelists and indigenous missionary societies.
Many people are helped by these forms of assistance. but there arc drawbacks as well.
When international agencies have large sums to contribute and are impatient for results.
it is easy for them to tall into the trap of relying on persons who arc later discovered to
be dishonest and inefficient. It is also not unusual to learn that evangelistic cft\ms encouraged
by overseas organizations sometimes lead to public scandal. In one small area in the city
of Madras. the local Church of South India pastor counted 167 Christian groups competing
with each other! It is becoming increasingly important for North American and European
Christians to know the Indian context in order that assistance be truly helpful rather than
disruptive.
Japan and Korea
In September. 1985. the 15 RCA missionaries in Japan met with Dr. Kenneth Lcestma.
president of General Synod: the secretary for Asia: and the secretary tor program. to discuss
the role and future of RCA missionaries in Japan. The missionaries emphasized the
importance of long-term commitment on the part of Japan missionaries. Four of the families.
the Kuytens. Unzickcrs. Magees. and Koedykcrs. work with Japanese ministerial colleagues
in starting new churches and carrying out evangelistic and pastoral ministries. The importance
of long-term involvement was emphasized by the general secretary of the Church of Christ
in Japan. Rev. J. Nakajima. who pointed to the RCA missionaries· contribution as a model
l(>r missionary cooperation in Japan and suggested that more such RCA missionaries would
be useful. especially on the northern island of Hokkaido.
The other RCA missionaries. the Nordens. Korvers. Lamans. and Mary Flaherty arc in
educational ministries. The Christian colleges and high schools have always played an
important role in making Christ known and providing opportunities for education in a
Christian environment available to the young people of Japan . Among the notable
accomplishments of the schools. the Higashimurayama (Meiji Gakuin) high school bell
choir has been acclaimed as the best bell choir in the world. During the past several years
the bell choir has given concerts in a number of Reformed churches. Gonion Laman continues
to develop the field education program at Tokyo Union Theological Seminary. In October.
1985. he Jed a group of students to Korea to study the ~:hurch growth movement in that
country. This was the first time such a theological stuuent group from a major Japanese
seminary had visited Korea.
With the assistance of the RCA's Council for Pacific and Asian-American Ministries. the
secretary for Asia and the secretary for program spe nt one week in Korea to establish
preliminary contact with the General Assembly of the Presbyterian Church in Korea and
with the Asian Center for Theological Studies which was established to train Asians and
Africans for mission on their continents. The RCA is known in Korea because of the work
of the early Presbyterian missionary, Dr. Horace Grant Underwood. who was originally
from the RCA and a graduate of New Brunswick Theological Seminary.
Taiwan, Hong Kong. and the Philippines
Major mission consultations attended by many church leaders, including the secretary for
Asia, took place in each of these countries because of the political climates in which their
churches must operate. The Christians of Hong Kong increasingly feel the pressure of the
approaching end of the British rule in 1997. They are attempting both to develop their
relationships with the Christians in China and to define their own identity and their future
relationships with churches in the west. The RCA hopes to place a missionary in Hong
Kong in some capacity in the future. Since Wendell and Joyce Karsen left in June, 1984.
the RCA has had no personnel there. Annually. a number of RCA young people go to Hong
Kong to participate in the Summer with a Purpose program. The RCA looks to the Hong
Kong Christian Council for din:ctions in future involvement in ministry there.
Taiwan has experienced a growing RCA missionary presence. Two families. the Wymas
and Alexanders, and Jeanette Koolhaas are engaged in student work. Sam Noordhoff heads
a plastic surgery department consisting of nine fully trained Chinese plastic surgeons, while
Lucille Noordhoff continues to lead Bible studies and women's groups. Eugene and Joyce
Vander Well serve as the missionary pastor family for the Taipei International Church,
while William and Judy Estell se rve in the Yu -S han Theological Seminary. which serves
the mountain people.
At its General Assembly in 1985. the Presbyte rian Church in Taiwan re-elected Dr. C. M.
Kao, who had been released from prison. as general secretary for another term. As part
of a report to the churches. he expressed thanksgiving for the growth the church had
experienced during his imprisonment and gave thanks for God's faithfulness in all things.
Like the churches in Hong Kong , the Presbyterian Church in Taiwan struggles with the
issue of how to relate to the People's Republic of China and its churches. It has been able
to sustain its evangelistic fervor throughout the difficult political period of the past few years.
The United Church of Christ in the Philippines has suffered on account of the political
situation and unrest during the past several years. A number of its pastors have been harassed
and imprisoned because of their defense of their people. But the events surrounding the
February election resulting in the downfall of President Marcos and the inauguration of
Corazon Aquino as president have given new hope to the people of the Philippines. RCA
missionaries Rowland and Judi VanEs were informed by the president of Silliman University
that they were not invited back for the 1985-86 school year. Following protests on their
behalf by the divinity school and other members of the university community. they continue
to serve in the divinity school and English department. Their situation is indicative of the
tense atmosphere in which RCA missionaries and Christians work in many places in the
world.
China
Changing China still captures the imagination of many people. A variety of opportunities
for specialists to teach English in other areas determined by the government exist. The
RCA has helped make it possible for a number of people to serve in such a capacity during
WORLD MISSION 335
the past three years. In May, 1986, in Nanjing there was a special meeting of Chinese
Christians with Christians from the west, including representatives from the RCA. It is
hoped that this will lead to future exchange so that we may learn and experience together
what God is teaching the church through what is happening in China.
MIDDLE EAST
Kuwait, Bahrain , Oman
In each of these countries. the RCA works in partnership with the National Evangelical
Church of that country and also in close ecumenical cooperation with other congregations,
worshipping in various languages, who use the buildings constructed by the RCA in the
1960s and 1970s.
The fall in the price of oil, together with other economic fdctors, bas seriously affected
all three countries. Many of the expatriate workers from Asian and Middle Eastern countries
are being ~eleased from their contracts. This change in economic climate affects the life
of the church because many of the Christian expatriates encounter severe personal and
economic problems when their work is terminated.
All three of the expatriate congregatians served by RCA missionaries have undergone a
change of pastoral leadership during the past year. Jerry and Jacquelyn Zandstra have begun
serving in Kuwait, and Dean and Candy Wolbrink have accepted the call to Bahrain.
The Al Raja School in Bahrain continues to be served by RCA missionaries Gary Brown
and Susan Den Herder. This school, which has 600 students and a waiting list of several
hundred, is anticipating the possibility of moving to a new location. Neva Vogelaar also
taught at the school during the past year, while Harold Vogelaar maintained the Middle
East Council Gulf liaison program for the Gulf nations. The Vogelaars will be returning
to Cairo this summer. The AI Amana School in Oman is served by Nancy Rouwhorst as
principal. Its enrollment consists of children through the third grade.
Missionaries Jack and Joann Hill left Bahrain at the end of 1985. During their time of
administration of the hospital, major attention was given to the improvement of the hospital
plant and equipment. They also devoted a good deal of time to the search for new avenues
of service on the part of the hospital. Ted Herbel in, who has been serving for the past
year as director of the hospital, is returning to the United States, and a new director is
being sought.
With the retirement of Jeanette Boersma from the Oman Ministry of Health program, an
era of long-term medical missionary involvement in that country is coming to an end. Miss
Boersma has made a unique contribution to the health care of. Oman, has been a quiet
Christian witness through her l.ife and work, and has been a true spiritual friend and guide
to many nurses and patients.
~Warren Henseler addressed the Synod in honor of Jeanette Boersma. Ms. Boersma was
then presented with a plaque in recognition of her service and addressed the Synod. ~
While some are leaving, a basis for future work in the Middle East is being laid through
the appointment of new missionaries. Peter and Patty Ford have returned to Oman for their
second term of service. Adilee and Roger Bruggink have been appointed. Adilee will work
at the AI Amana School, and Roger will be engaged in pastoral and chaplaincy ministries.
Lebanon and C_\prus
Although Harvey and Hilda Staal were forced by the war to leave Beirut in 1984. RCA
support for mission in Lebanon continues through financ ial assistance to Beirut University
College and to the Middle East Council of Churches for its programs with Middle East
youth and relief for war victims. Meanwhile. the Staals have gone to live in Cyprus. which
is the base for their work for the Bible Societies in the Middle East and for Harvey's research
and publication of translations of ancient Middle Eastern biolical manuscripts.
THE AMERICAS
The United States and Canada
Two historic missions in which the RCA has been active are celebrating their 75th anniversary
in 1986. One is the Southern Normal School in Brewton. Alabama. where Mary Humphrey
has been appointed acting director. The school has begun new efforts to broaden its financial
base in the face of rising staff and other educational costs.
The other institution is the Cook Christian Training School in Tempe. Arizona. which has
been the leading institution in the training of Indian leadership. It plays a vital role in providing
services to RCA North American Indian churches for lay and ministerial leadership. During
the year, two American Indian congregations experienced a change in leadership. with Carl
and Cathy Gearhart being called to serve the Apache, Oklahoma. congregation. and Roger
and Janet De Young leaving Winnebago for Roger to accept the position of secretary for
development in the synods of Michigan and Mid-America.
Harry and Pat Miersma, secunded by the RCA to Wycliffe Bible Translators, have been
serving in Huntington Beach, California, for several years. This year they have gone to
live in Papau to serve as counselors for missionaries and their families located in the South
Pacific area. They are the first missionaries which the RCA has sent to that area of the world.
The Division of World Mission (WM) is becoming increasingly aware of the need to work
among international students and new immigrants within North America. It continues to
support the creative program led by Tom and Elizabeth Stewart among international students
on the campus of Oklahoma State University and the Seekers program among high school
students and young people in the New York metropolitan area. The GPC anticipates that
in 1986 a new prison ministry will be started. The RCA will be sharing in the support
of the first Hispanic chaplain in ministry to the Hispanic prison population in New Jersey.
The cost of this ministry will be shared equally between the State of New Jersey and the
GPC through funds made available in RCWS over a period of two years.
The 1985 General Synod adopted a policy statement on Appalachian Ministries and this
policy is now being implemented. On January I, 1986, Wendell Karsen replaced Richard
Vander Voet as the WM staff liaison person for Appalachia. The RCA continues to be actively
involved with 17 other denominations in the Committee on Religion in Appalachia which
seeks to work with the people of Appalachia in overcoming some of the basic problems
afflicting the 13-state region. The RCA also joins three other Presbyterian and Reformed
denominations in the coalition for Appalachian ministries which seeks to coordinate
Presbyterian/Reformed ministry in Appalachia. At the hub of the RCA mission concern
in that region is Jackson County, Kentucky, where Jackson County Ministries continues
to operate a variety of programs to meet the particular needs of the young and the elderly
in the economically depressed county. The "integrated calling program," for example, offers
the services of the pastors of the three RCA congregations there to call on the sick, the
elderly, and the distressed across the county. In 1985, 2 ,213 calls were made on non-RCA
members by the calling team.
WORLD MISSION 337
CENTRAL AND SOUTH AMERICA
Chiapas
The churches in Chiapas continued to have rapid growth during 1985. Work began among
a new language group in Chiapas when the National Presbyterian Church in Mexico approved
Steve and Sue Van Bronkhorst to locate in the village of Amatenango to learn that language
and culture. Dave and Sharon Gort, who are in Las Casas on a three-year contract, have
put the printing press into operation and trained a local person to run it. As a result, many
pieces of material which have been ready for the press are now coming into publication.
The Plan Hebron program of assistance to Guatamalan refugees living in Chiapas has
continued to be very important to the lives of the 20,000 persons who are in need of relief,
rehabilitation, and pastoral care. Its medical services have been enhanced by training given
to paramedics by RCA missionaries Glenn and Carolyn Folmsbee. A new phase in the
RCA relationship with the National Presbyterian Church began in 1985, when the RCA
assisted the national church in placing its first missionary among the Mayan Indians in
Chiapas. Dr. Moices Ocampo is serving as paramedic trainer for the Tzotzil Indians among
whom RCA missionaries Sterk and Van Bronkhorsts work.
Honduras
RCA world mission continues its ministry in Honduras among the Miskito Indians through
the medical work of Edward and Gillian Capperelli, who work under the direction of the
Moravian Church. They have been made responsible for the whole medical program of
the church and serve as coordinators for all medical services to the refugees in the Miskito
population.
14?nezuela
New relationships are being established in Venezuela. Partnership has been established with
the Indigenous Medical Society, a national organization which provides medical services
to the Indian language groups in the jungles and remote mountain areas of the country.
A second partnership has been established with the Evangelical Theological Seminary of
Caracus, which is a new ecumenical effort to provide theological leadership training for
the church in Venezuela. Negotiations are continuing to establish a partnership with the
National Presbyterian Church in Venezuela.
Ecuador
The GPC, in consultation with the Hispanic Council, began its first mission effort in Ecuador
with a grant to the Prince of Peace Children's Home in Guayaguil. This home provides
residential care and additional food services for children of the streets who have no fumilies
and no place to live.
Disasters in Central and South America
RCWS provided assistance to disaster victims in a number of places. $112,000 was received
for assistance to victims of the earthquake in Mexico City and another $30,000 for the
volcano victims in Columbia. Smaller amounts were received and transmitted for assistance
to disaster victims in Puerto Rico, Chile, Peru, and the United States.
ADULT VOLUNTARY SERVICES
An era in the history of RCA mission comes to a close with the retirement this summer
of Beth Marcus, who served for many years with the Board of North American Missions.
the GPC, and for the last few years has also carried Adult Voluntary Services as part of
her responsibilities. Beth"s long experience. wide circle of personal acquaintances. and
dedication to the task will be sorely missed.
During 1985, 44 RCA volunteers contributed a total of 26 years of service. The volunteer
teachers who served missionary families in Chiapas and Japan are among the unsung heroes
in the mission task of the RCA. RCA contract teachers in Japan are highly regarded for
their competence and dedication. The many volunteers who served in North American
Indian areas, at Southern Normal School, and Jackson County Ministries. as well as those
who went for short periods to render services in overseas situations all made important
contributions. Special mention must be made of the volunteers who completed the
reconstruction of the main classroom building at Southern Normal School after the fire.
COORDINATOR FOR MISSION COMMUNICATION
Wendell Karsen in his first year as coordinator for church mission communication and
director of the Speaker's Bureau has been carrying out the task of transforming the Speaker·s
Bureau from a re-acting agency to a planning agency in order to improve efficiency in use
of speakers and strengthen planning for mission conferences. Through planning mission
education events and workshops as a part of a regional or classical mission event. it becomes
possible to broaden one's understanding of world mission while increasing commitment
to the task.
Mission education tours are being offered. In August, 1985, a tour was led to Hong Kong
and China. Plans are being made for a North American Indian mission tour following this
meeting of the General Synod, as well as longer range plans for mission tours to other
areas of the world.
1985 REFERRAL FROM GENERAL SYNOD ON ASSOCIATE MISSION AGENCIES
'1'he 1985 General Synod requested the GPC through its WM division to consider ways
in which ministries such as the World Home Bible League, Portable Recording Ministries,
and Words of Hope, which were originated and carried on by RCA persons, may -be
recognized as associate mission agencies with the world mission program of the RCA (MGS
1985, p. 34). The GPC moderator and the secretary for program met with representatives
of each of the three agencies named in the recommendation. The history and present
relationships with each agency was explored and possibilities for increased cooperation
were discussed.
The relationship presently existing between these agencies and the RCA differs in each
case. The World Home Bible League already has a direct relationship to the General Synod
through its annual report to Synod. It enjoys its special status as a Bible society recognized
by the RCA and is not seeking a change.
Words of Hope operates under the direction of the Particular Synods of Michigan, Mid-
America, and the West and is thus a ministry of those particular synods. Because of the
importance of its ministry to the whole denomination, Words of Hope believes that it should
be granted the privilege of presenting an annual report to the General Synod. The General
Synod Executive Committee (GSEC) in January, 1986, responded to a request from Words
of Hope by inviting such a report each year.
WORLD MISSION 339
Portable Recording Ministries (PRM) has developed its relationship with the RCA through
the WM division. In 1985 one RCA missionary family was working with PRM and a second
family was working in Kenya on a cassette ministry project under the direction of the Kenya
Bible Society in cooperation with PRM. The representatives of PRM stated that they are
very pleased with their relationship with the WM division and do not seek any change
in status.
The GPC and its WM division have over the course of years developed a great variety
of relationships with ecumenical and mission agencies. but it has not seen fit to maintain
an official list of "associate mission" agencies. The GPC would also likely have great
difficulty in determining which agencies should be placed on such a list and which should
be omitted. The WM division also has partnership relationships with many churches in
other countries. but it has not found it advisable to develop an official list of such churches.
The GPC believes that it can best fulfill its responsibilities and sustain relationships through
active cooperation as appropriate to each situation without the sharp distinctions which
would arise if some agencies and churches were on an official "associate" list while others
were not.
R-1.
To encourage the GPC in its cooperation with Portable Recording
Ministries, Words of Hope, and the World Home Bible League, and
further,
to affirm the decision of t he GPC to refrain from developing an

official list of "associate mission" agencies, and further,
to provide for annual reports to the General Synod from Portable

Recording Ministries. (ADOPTED AS AMENDED) *
MISSIONARY PERSONNEL:
Appointments:
Roger and Adilee Bruggink have been appointed as missionaries to serve the Al-Amana
School in Muscat, Oman.
John and Lynne Hubers have been appointed as missionaries to the English-speaking
Congregation in Salalah, Oman.
Carl and Kathy Gearhart have been appointed as missionaries to serve the Apache Reformed
Church, Apache, Oklahoma.
Richard and Donna Swart have been appointed as missionaries to serve in Kenya among
the Orma people.
Eugene and Joyce VanderWell have been appointed as missionaries to serve the Taipei
International Congregation in Taipei, Taiwan.
Jerry and Jacquelyn Zandstra have been appointed as missionaries to serve the English
Language Congregation of the National Evangelical Church of Kuwait.
* Additions are in light-face cype.

Resignations:
Roger De Young resigned his position as missionary at the Winnebago Reformed Church,
Winnebago. Nebraska. to assume the position of secretary for stewardship development
for the Synods of Michigan and Mid-America.
Jack and Joann Hill have resigned as missionaries to Bahrain where they served the American
Mission Hospital.
Joyce and Wendell Karsen resigned as missionaries in Asia, having served in Taiwan and
Hong Kong. in order for Wendell to become a member of the RCA denominational staff
as coordinator for mission communication.
Robert and Bonnie Vander Schaaf completed their three-year commitment as missionaries
at the Jicarilla Apache Reformed Church in Dulce, New Mexico.
Charles and Jean Van Engen resigned as missionaries in Chiapas, Mexico, in order for
Charles to become assistant professor of missions and evangelism at Western Theological
Seminary in Holland. Michigan.
John and Bernice Van Mantgem resigned as missionaries to Bahrain, where John was pastor
of the English Language Congregation of the National Evangelical Church.
Richard and Maja Westra resigned as missionaries to Oman. where Richard served the
English Language Congregation.
Retirements:
Jeanette H. Boersma was appointed as a missionary in 1944. She first served in Iraq. In
1951 she was assigned to Oman, where she served in the AI Sa'ada Hospital in Muscat
and later in the District Hospital in Sur.
Intern Contracts with the Presbyterian Church in Taiwan (specific assignments pending):
Thomas Dammer from Kalamazoo, Michigan.

Lisa Evers from Hart, Michigan.
Amy Van Es from Zeeland, Michigan.
Contract Teachers of English:
Lise L. Laug from the Reformed Church of Canajoharie, NY, teaching at Iai Girls' High
School , Hakodate, Hok.kaido, Japan.
Debra J. LePoire from Hillcrest Christian Reformed Church, Hudsonville, MI, teaching
at the Good Neighbor Christian Center, Morioka, Japan.
Phillip R. Nielsen from Holy Trinity Lutheran Church, St. Louis, MO, teaching at Baiko
Jo Gakuin High School, Shimonoseki, Japan.
Beth 1. Weisiger from Wykoff Reformed Church, NJ, teaching at Miyagi Gakuin High School,
Sendai, Japan.
WORLD MISSION 341
Deaths:
The Rev. Henry Jager, who was serving as Chaplain at Southern Normal School. Brewton.
AL, January - May 30, 1986, with his wife, Joyce, who is Director of Development. and
who had served as Pastor of the Gray Hawk Reformed Church. Gray Hawk. KY. 1954-59.
died in Kalamazoo, MI, on May 30, 1986, at the age of 60.
The Rev. Garrett E. De Jong, who served in Arabia 1926-33 and 1938-64 with his late
wife, Everdene (Kuiper), died in Tuscon, AZ, on January 31, 1986, at the age of 85.
Mrs. Cornelia Frances (Leenhouts) Moerdyk, who served in Amarah , Iraq, 1923-49 with
her late husband, Dr. William J. , died in Holland, MI, on May 22, 1985, at the age of 91.
Mrs. Alice Mae (Dykhuizen) Oppeneer, who with her late husband , Alfred, taught at
Annville Institute, KY, for 44 years, died in London, KY, on June 7, 1985, at the age of 85.
Mrs. Dorothy M. VanEck, who with her husband, Dr. Edward A. , served at the Vellore
Christian Medical College, India, 1958-63, died in Orange City, lA, on January 9, 1986.
Dr. Lilian (Cook) Warnshuis, who served on the medical staff of Vellore Hospital, India,
1913-25, while her late husband, the Rev. John, was a village evangelist, died July 20, 1985,
at the age of 98.

R-2 (p. 28) and R-6 (p. 32) of the President were referred to the Advisory Committee on
World Mission .
.,. In response to R-2, the advisory committee recommended:
R-2.
To instruct the General Program Council, working with the area
secretaries, to continue the missionary retreats on a regular basis
and to include funding for such retreats in the world mission budget.
(ADOPTED) ...,.
.,. In response to R-6, the advisory committee recommended:
R-3.
To instruct the Division of World Mission to continue to emphas ize
t he recruitment of career missionaries to fill the current need in
those a reas where the RCA is now working, and to investigate new
areas of mission work in response to RCA missionaries' expressions
of need. (ADOPTED) ...,.
342
NOMINATIONS
Report of the Commission on Nominations
The Commission on Nominations submitted for consideration and election the following
names:
NOTE: * indicates a final term

# indicates an official nomination from the body listed
Class of 1989
*Merrill Badman .. .... . . .. . . .. .. .. . .. . ..... PS Albany#
Donald Den Hartog ... . .. . .. . .. .. . .. . .. . .. PS Mid-America#
Elaine Wale hen bach . .. . .. • .. ... . . . .. . . . . . . PS Michigan#
*Jon Norton .. . ..... ... . . .. .. ... .. . ..... . . . PS New York#
*Russell Fong . ..... .. .. . . . . . . . .. . . .. . ... . . At-Large
*Kenneth Leestma .. . .. . .. . ... . .. .. . .. .. .. . Past President of General Synod
Class of 1991
*Robert Wise . ...... . .. . .. . ... . ... . .. . .. .. . Vice President of General Synod
BOARD OF THEOLOGICAL EDUCATION
Class of 1989
*Priscilla Sycip Bogner .. . . . . .. . ... . .. . ... . . PS Mid-America#
James Bultman .. .. ............ . . . .. . ..... PS West#
Harry Buis .......... . .. . ... .. .. . .. • .. . . . PS Mid-America#
*Wendell Hallenbeck .. . . .. • ....... . .. . ..... PS Albany#
*Richard Rhem . ...... . . .......... . ........ PS Michigan#
*Lula Thomas . ..... . .... .. . .. ... . . ..... ... PS New York#
*Dennis Van Wyk ... . .. . . .. ..... . . . ... .. . .. PS New York#
*John Ver Steeg .................. . ... . .. .. At-Large
EDITORIAL COUNCIL OF THE C HURCH HERALD

Class of 1989
*Elizabeth Boerman ........ . ... . .. . ... . ... . PS Michigan#

*Calvin Rynbrandt . .. .... .. . .. . • ....... . ... PS Michigan#
*Melchior Van Hattam ... .... .. . . .. . ...... .. PS Mid-Atlantics#
Mary Wei scott . .. . .. ... ... . .... ..... ... ... General Synod
NOMINATIONS 343
GENERAL PROGRAM COUNCIL
Class of 1989
*Alben Bieber. . . . . .. . • . . . .. . . ...... . . CI Raritan#

*Gordon Bloemendaal... . .. . . . • . . . . ... . . CI West-Sioux#
*Richard Coffill . . .. . .. . . . . .. .. .. . .. • .. . ... Cl Orange#
*Kent Fry ... . .. . .. .. . . .. . .. . . .. . .. . ... . .. CI Southwest Michigan#
Arthur Hudak ... . . . • . . .... .. . . . . .. . . ... .. Cl Schenectady#
*Virginia TeBeest . ... ....... . . . .. . . . . ... ... Cl Philadelphia#
*Norman Tellier . . ........ . .. . . .. . .. . . .. . .. Cl Albany#
*Robert Van Earden .. . .... .. .. . .. . .. . .. . . .. Cl Calitornialf
Bart Strong. . ... . .. . .. . .. . . . . . .... . Cl Ontario#
Donald Plantinga .. . .. . . .. . .. . .. . ... .. . .. . Cl Pella#
Carl Folkert . . .. .. ... .. . ..... . .. . . .. . .. . .. Cl Illinois#
Wendell Van Guns!. . ... . .. • .. . ............ Cl Northern Michigan#
Dan Man in .. . ........ • .. • .. . . . . . ... • . .. . Cl Dakota#
Virginia Gasero . . . .... . • .. • .. ·• ...... . ..... Cl Queens#
Janice Hesselink . .. .. .. . .. . . . • .......... . . CI Bergen#
Neil Vander Ploeg . . . . . . . . . . . . . . . . . . . . Cl Wisconsin#
*June Robinson ... .. . . .. . .. . . . . .. . .. .. . .... PS New York#
*Jack Stevens ..... . .. . .. . .. . .. . . ..... .. . ... PS Michigan If
M inoru Kanagaki .. . • .. • .. . .. . . .. . ...... .. Asian Council If
*Shirley Weller .... .. • .. . . . . . . . .... .. ... . .. At-Large
Mary Kepp .. ....... . . . .. .... . ... . .. . .. .. At-Large
Vern Boss ..... ... . ... • .. . . .. . ... . .. . .. . . At-Large
Jean Van Engen . . ... ... . .. . .. . . . . . . . .. .... At-Large
COMMISSION ON C HRISTIAN ACTION
C lass of 1989
Willis Weymon
*AI Janssen
Hector Carrasquillo
CO MMISSION ON C HRISTIAN UNITY
Class of 1989
*Willem Kroon
*Lewis Lancaster
COMMISSION ON CHURCH ORDER
Class of 1989
*Louis Benes. Jr.
COMMISSION ON HISTORY
Class of 1989
*Dennis Voskui l
Glenna Foster
COMMISSION ON JUDICIAL BUSINESS
Class of 1989
*Arthur Casey .......... . . .. . . . . .. ..... • ... PS Albany#
*Willis Jones . . .. . .. .. . .. . .. . . ... . . . .. . .... PS Michigan#
COMMISSION ON NOMINATIONS
Class of 1989
*Jean Proper .. . ..... . .. . . ... .. . . . . .. . . . .. . PS Albany#
Steven Vander Molen . .. .. . . ... . .. . .. . . . . .. PS Michigan#
Patricia Williams .... . .. . .. . ... . .. . ... . ... . Reformed Church Women#
Class of 1987
*Kenneth Leestma . . .. .. . . ... . .. . .. . .. ..... PPGS
COMMISSION ON THEOLOGY
Class of 1989
*Samuel Cruz
Charles Van Engen
Leslie Seaton
COMMISSION ON WOMEN
Class of 1989
Don Jiskoot
Ruth Short
Beth Marcus
COMMISSION ON WORSHIP
Class of 1989
*Mary Van Andel

Mark Lemmenes
Marlin Vander Wilt
Class of 1989
Jeanette Baas .............. . .. . . . . ....... . . Comm on Christian Unity#
Murray Moerman ....... . .. .. . Comm. on Christian Unity#
EXTENSION FOUNDATION
Class of 1989
*Walter Van Dyke . . ..... . .. ... . .. . .. . ... . .. Extension Foundation#

*Carl Ver Beek ..... . .. . .. . ... . .. . .. . . ..... Extension Foundation#
NOMINATIONS 345
CENTRAL COLLEGE BOARD OF TRUSTEES
Class of 1992
John Sikkink
J. Lanier Little
HOPE COLLEGE BOARD OF TRUSTEES

Class of 1990
*Robert Hoeksema
*James Van Hoeven
Class of 1988
Raymond Rewerts
NORTHWESTERN COLLEGE BOARD OF TRUSTEES

Class of 1990
*Howard Anderson
*Karl Deavers
R-1.
To elect the above-mentioned nominees to the respective General
Synod agencies and commissions as listed. (ADOPTED)
R-2.
To elect Moody Yap as moderator of the Commission on Nomina-
tions for the 1986-1987 term. (ADOPTED)
REPORT OF THE COMMITTEE OF REFERENCE

REFERRAL OF PRESIDENTIAL RECOMMENDATIONS
The Committee of Reference considered the referral of the recommendations of the President
of General Synod and presented its re.c ommendations to the General Synod. (See p. 33.)
REFERRAL OF NEW BUSINESS
The Committee of Reference considered the referral of items presented as new business
and presented its recommendations to the General Synod. (See p. 26.)
GENERAL SYNOD OPERATIONAL BUDGET
There were no recommendations referred to the Committee of Reference because of budgetary

implications with respect to the 1987 General Synod Operational Budget.
PRESIDENTIAL RECOMMENDATION
R-7 of the President (p. 33) was referred to the Committee of Reference. The committee
recommended:
R-1.
To pause to remember in prayer those who are facing economic
crisis in rural America immediately following the report of the
Commission on Theology. (ADOPTED)
NEW BUSINESS
The following item of new business was referred to the Committtee of Reference:
That the General Synod clarify the relationship between the General Synod and the
facility from whom services and facilities are being rented by the General Synod
for its annual meetings.
The Committee of Reference recommended:
R-2.
To instruct the General Synod Executive Committee to clarify the
relationship between the General Synod and the facility from whom
services and facilities are being rented by the General Synod for
its annual meetings for report to the General Synod in 1987.
(ADOPTED)
REQUESTS FOR LEAVES OF ABSENCE
All requests for leaves of absence received w~re found to be acceptable.
RESOLUTIONS
R-3.
Whereas the consistory and leadership staff and members of the
Crystal Cathedral congregation have invited us to their lovely
campus for the 1986 meeting of the General Synod,
REFERENCE 347
And whereas they have welcomed us with evident enthusiasm, fed

us well, and showered us with many tokens of affection and esteem,
And whereas our gatherings here have been refreshed both by the
biorhythms of their surroundings and the warmth of their
hospitality,
Be it resolved to express to these friends the hearty thanks of the

entire General Synod. (ADOPTED)
R-4.
Whereas Robert and Arvella Schuller have shown extraordinary
hospitality by inviting the members of the General Synod and their
spouses to dine at their home,
And whereas they have extended themselves to make our stay a

comfortable and pleasant one,
Be it resolved that the General Synod extend to them our earnest

thanks. (ADOPTED)
R-5.
Whereas the Identity Teleconference held in connection with the
General Synod Festival was a huge undertaking, requiring much
expertise, time, and effort,
And whereas Beverly Vander Molen has played a major role in

guiding the preparation for it to a grandly successful conclusion,
Be it resolved that the members of General Synod express to her

and to all other participants in the event their sincere thanks.
(ADOPTED)
R-6.
Whereas Mark Thailander has served ably and graciously as the
local coordinator for the 1986 General Synod Festival,
And whereas David Leestma has greatly enriched the festival by

his gifts as music coordinator,
And whereas Herman Ridder has skillfully opened to us the wealth

of the Word,
And whereas all who served on the planning committee and as

workshop leaders have made creative contributions to our festival,
And whereas the participants in the Fest.ival of Praise have lifted

our hearts in worship and song,
And whereas Lewis Smedes was God's instrument in winsomely

calling us back to the basics of faith, hope, and love,
Be it resolved that the General Synod express its deep gratitude

to all these devoted serv'lnts of God. (ADOPTED)
R-7.
Whereas Frederick Swann has served the General Synod in a
magnificent ministry of organ music during the identity
teleconference, the festival , and in concert during the Synod
sessions,
Be it resolved that the General Synod express to him our deep

appreciation. (ADOPTED)
R-8.
Whereas Kenneth Leestma has served as General Synod president
with devotion and distinction during this past year, giving himself
generously to ministry at home and abroad,
Whereas he has handled sometimes delicate situations with

uncommon grace,
Whereas he has led our sessions with a marvelous blending of

firmness and fun,
And whereaS he has modeled a presidency of which the whole

church can justly be proud,
Be it resolved that the General Synod express to him our profound

gratitude. (ADOPTED)
R-9.
Whereas James Neevel has faithfully discharged his duties as vice
president of the General Synod, serving with dedication and
geniality in this vital supportive role,
And whereas he offers promise of outstanding usefulness in his

future service as president,
Be it resolved that the members of General Synod express to him

their thanks and pledge to him their prayers. (ADOPTED)
R-10.
Whereas Robert Schuller has served as worship leader during the
sessions of the 1986 General Synod,
And whereas he has given us helpful insights into the dynamics of

his own remarkable ministry and has challenged each of us to fulfill
the calling which we have received from the Lord,
Be it resolved that the General Synod express to him our heartfelt

thanks, and our appreciation also to Herman Ridder and all the
musicians who so richly assisted in worship. (ADOPTED)
R-11.
Whereas members of various General Synod commissions, councils,
and agencies are completing their terms of service this year, having
served the Lord and the church faithfully in their respective
capacities,
REFERENCE 349
Be it resolved that the General Synod express its enthusiastic

appreciation to them for their work, a nd thanks to God for giving
such splendid, gifted servants to His church, representing many
geographic areas and di versity of ethnic cultures. (ADOPTED)
T he followi ng persons have completed their ser vice this year:
General Synod Executive Committee Reforf11ed Church Women

William Bouwer Linda Bagley
Robert Vander Ploeg Janet Brown
Efrain Negron Katherine Crandall
James Cook Martha Lam
Pat Penn
Commission on Christian Action Peggy Pierson
Velva Montgomery Ruth Rewerts
George Cruz Yvette Vande Berg
Commission on Nominations Black Council

Elizabeth Boerman Marlisa Batie
Wilfredo Laboy John W. Brown
Thomas Thomasma Lyston Stallworth
Commission on T heology Hispanic Council

Eileen Esmark George Cruz
Wilbur Washington Jose Oyarzun
Franklin Simpson
Commission on Women
Charlotte Heinen Council for Pac ific/Asian American
Bruce Menning Ministries
Clara Woodson Souk Sivongsay
Paul Theodore
Commission on Worship
Donald Bruggink American Indian Council
James Esther Robert Chaat
Leeds Soatikcc
Board of Theological Education
Doug Fromm World Alliance of Reformed Churches
Paul Swcts Peter De Jong
Dorothy James
Fred Algcra Central College Board
Robert Block Leroy Ti mmer
Barbara Bosch
Sallie Campbell Editorial Counc il of the Church Herald
Darrel De Boer George Crumley
William Hill-Alto·
Ruth Kranzler
Walter Miller
Arnold Punt
Bill Lee
Edwin Luidcns
Alice Stackpole
Lyston Stallworth
Dorothy Weiss
ELECTION OF OFFICERS
The Rev. James A. Neevel, pastor of the New Hackensack Reformed Church in Wappingers
Falls, New York, was elected president. The Rev. Robert Wise, pastor of the Our Lord's
Community Church, Oklahoma City, Oklahoma, was elected vice president.
lll. CLOSE OF GENERAL SYNOD
CLOSE AND ADJOURNMENT
President Kenneth Leestma presented president-elect James Neevel with the traditional bell
and gavel and the presidential cross.
The 180th General Synod concluded its business and adjourned at 9:00p.m. PDT on Friday,
June 20, 1986, to meet in Holland, Michigan, June 6-12, 1987.
Kenneth N. Leestma, President

James A. Neevel, Vice President
Edwin G. Mulder, General Secretary
••

1986MGS

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•• OFFICERS OF GENERAL SYNOD

. • .. • .. • .. , . . . ...... The Rev. Kenneth N. Leestma

GENERAL SYNOD EXECUTIVE COMMITTEE

William J. Bouwer Merrill Badman

William C. Brownson Thomas Dilts

James I. Cook Russell Fong

Donald De Young Clara Lasselle

James A. Neevel Jem!ld Redeker

Jon Norton Robert Vander Ploeg

Nicholas Vander Weide Don Werkhoven

Anthony Vis Clara Woodson

I . Format ion of General Synod

II . Agenda of General Synod

Ill . C lose of General Synod

(Ov) =Overtures Received re:

Adjournment .. . . .. .... . ...... .. . . .. .. . . .• . . . . . . .. . . . . . . . . . . . . . . • . .•.. . 350

"Baptized Non-communicants and the Lo rd's Supper.·· Restudy of .. . . . . . . . .. . 322

Ecclesiastical Office and Ministry. Study of .. .. . . .. • .. . .. . .. . . .... . . .. .. .. . 20 I

General Program Council

Hate Crimes Statistics Act. Endorsement of .. ....... . .. .. .... . .. . ... . .. . .. . . 84

Immigrants, Ministry with ... .. . . . .. . .. . .................. ........ . .. 90. 264

Judicial Business Commission

Kooy , Resolution for Vernon . .. . .. . ............................ . . .. .. . .. 221

Manufacturing Practices . . ... ·.... .. . . .. .... ... . . . . .. .. .. . . . ...... . .. . .. . . 71

National Association of Evangelicals . ... . .. . .. . .. .. . ... . . . . .. . . . . . .. . . . ... 153

Obituaries ... . . .. ..... . .. . . . .. . . .. . . ........ . • .. ... .. . . . .. .. . . .. . . .. . . 132

Pacific and Asian-American Ministries. Report of Council of. .. . . . . .. . ..... ... 78

Racial Justice. . . . . . . . . . . . . . . . . . . . . • . .... . .. . .. . ..... . . .. . ......... 86

Wilterdink, Resolution for Garret .. . .. . .. . .. .. .. . . 0 . . 0. . . 0 ... . 0 . . . . . • . .... 224

Participation of Women in Denominational Life ...... . .. . .. . . . .. . .. . . . . 92

Words of Hope . . ... . .... . .. .. ..... .. 0... 0. • . . • . . • . . . ... .. • . . • . . .. 259, 261

IN ITS ONE HUNDRED EIGHTIETH REGULAR SESSION AT THE CRYSTAL

CATHEDRAL IN GARDEN GROVE, CALIFORNIA, ON MONDAY, THE SIXTEENTH

1:30 P.M., PACIFIC DAYLIGHT TIME, AND ADJOURNED ON FRIDAY, THE

TWENTIETH DAY OF JUNE, ONE THOUSAND NINE HUNDRED AND EIGHTY

SIX A.D. , AT 9:00P.M., PACIFIC DAYLIGHT TIME.

BELONG .. . VISIONING AND VENTURING.

I. FORMATION OF GENERAL SYNOD

OPENING OF GENERAL SYNOD

Opening Prayer- Mr. Charles Wagner

PARTICULAR SY!';OO OF ALBA!'I;Y

William Reynolds. 15 Rosa Road. Schenectady. NY 12308

David Cooper. Box 158. Wynantskill. NY 12198

Helene Bauer. 56 Sycamore Street. Albany. NY 12208

George Holler. I Second Street. Chatham. NY 12037

Roberta Everitt, RD 3, Box 514, Catskill, NY 12414

Fred Mueller, 914 Ridgewood Road, Herkimer, NY 13350

Larry Briggs, RD 1, McGowan Road, Box 2fJ7, Ilion, NY 13357

John Kotun, Willard Psychiatric Center, Willard, NY 14588

Louis Haak, 2849 Daansen Road, Walworth, NY 14568

Richard Dykstra. PO Box 267. Roxbury. NY 12474

Homer Buteau . RD I. Box 582. Fultonville. NY 12072

Robert de Forest. 5 Morris Avenue. Schenectady. NY 12308

Karl Alff. RD I. Box 48. Pattersonville. NY 12137

PARTICULAR SYNOD OF MICHIGAN

Howard Schipper. Box 247. Grandville. Ml 49418

Donald Hoekstra, 642 West 25th Street, Holland, MI 49423

Dale Bekker, 679 Butternut, Lot 412, Holland, Ml 49423

CLASSIS OF LAKE ERIE

Clinton Baker. 6816 Greenbriar. Parma Heights. OH 44130

Ronald King. 1043 Helen Lane. Madiso n Heights. Ml 48071

Jake Dykstra. 739 Catherine. Muskegon. Ml 49442

James Susman. 174 Homer Lane. Coopersville, MI 49404

CLASSIS OF NORTHERN MICHIGAN