The National Synod of the Reformed Churches of South Africa

by Slabbert Le Cornu

The national synod of the Gereformeerde Kerke van Suid-Afrika (GKSA) [Reformed Churches of South Africa (RCSA)] met 5-16 January 2009 in Potchefstroom, South Africa, a beautiful small town 100km (45.5 mi.) west of Johannesburg.

Some of the most important matters addressed at the synod meeting are:

1. 150th Anniversary Celebration

The 2009 National Synod was an historic synod in many ways. The year 2009 marks the 150th year of the RCSA’s existence (1859-2009).   Something the Doppers (nickname for members of this denomination) are very proud of; but also very unsure about because of all the unrest in this denomination over the past twenty-five years.  Celebration can turn into mourning because of past synodical decisions and the new views of Scripture and theology that are leading the RCSA away from their rich Reformed heritage.  Orthodox Reformed members of the RCSA like myself do not take these changes lightly.

2. Black and White United in One National Synod

2009 marks the first united synod by the ‘white churches’ and the ‘black churches’, following the lead of the political changes brought about by the elections of 1994.  Previously, there were three black synods of whom two are now joined with the ‘Afrikaner Churches and Synod’.

Language problems were addressed by technology.  The main language for the predominantly Afrikaner Reformed delegates is Afrikaans, a language born in and from Africa itself.  Translating facilities were available with earphones available for  English, Sotho, etc. speakers from South Africa and delegates from foreign countries who could not understand the Afrikaans language.  Delegates spoke in their preferred language while their words were simultaneously translated into other languages – “One in Christ, and each in “his own language”” (Acts 2:6).

3. South African Council of Churches

The previous synod in 2006 passed a decision for the RCSA to apply for membership in the South African Council of Churches (SACC), a very liberal and non-orthodox political and religious organization.  The SACC is affiliated with the World Council of Churches (WCC).  A protest by the Bosveld delegation against the decision to join the SACC was upheld.  Some delegates were unhappy with this decision because they view the SACC as ‘our partners in the struggle against apartheid’.

4. Christian Reformed Churches of North America (CRCNA)

The RCSA decided to enter into full ties with the CRCNA, despite concerns that the CRCNA allows for women in all offices, does not condemn homosexuality, and allows homosexuals to hold church office.  Another concern is that the CRCNA has rejected the words of the Heidelberg Catechism Question and Answer “80” that describes the Romish Mass as “an accursed idolatry”.

5. Exclusive Psalmody or Not?

Historically, the RCSA since 1859 was an almost exclusively Psalm-singing denomination with five ‘scriptural songs’ and one ‘hymn’ – an arrangement of The Apostles Creed. (Reference article 69 of the Church Order of the Synod of Dordt (1618-19)).  Since 1942, around fifty more ‘scriptural songs’ were added.  During the past decade, some in the RCSA began calling for more hymns to be introduced, while other churches began singing hymns irrespective of synod direction.

With the unification of white and black churches, the question of appropriate worship singing is an even greater problem.  The black reformed churches have always sang their beloved hymns, and one of the black delegates more or less stated, “We will never depart from our hymns, not even for the sake of unity”.

Conversely, there are many Afrikaans-speaking Calvinist churches that desire to hold to exclusive Psalmody, and yet others to what is called ‘canonical singing’ (Psalms and scriptural songs).  These two groups want only to sing songs whose texts are taken directly from Scripture.  The two views reflect the historic Calvinist perspective from the time of Calvin, through the Synod of Dordt, and up to the present, and reflect an unwillingness to depart from Reformed principles for the sake of ‘unity’.

In the opinion of your correspondent, to avoid a possible split of the denomination over the psalmody issue, the synod assigned a group of deputies to study the issue and present their recommendations at the 2012 Synod.

6. Classis Boundaries

Because of doctrinal, ceremonial, polity, and other differences, many church members during the past twenty years joined other local churches in the denomination, not necessarily joining the closest church in their neighborhood.   During the past few years, the same type of movement began to occur with some congregations, which changed their classis membership and joined a different classis whose perspectives on these issues were more in common with theirs.

At the synod meeting, an appeal was heard regarding a classis decision against four churches in Namibia who had changed their classis affiliation.  There was intense debate on the issue, but the synod finally upheld the classis decision.  The four churches must now return to their original classis, with whom they have many doctrinal differences.  Your correspondant believes that the way in which this case develops and how it is handled by all of the parties involved may have a great impact on the future of the RCSA.

7. Women in Office

Since the synod meeting in 1988, the issue of women holding church office has been the major issue dividing the RCSA, especially the different ways in which Scripture has been used in coming to different conclusions.  The Synod of 1988 issued a biblical analysis of the issue, with the conclusion that women are not to hold any church office.

The report said that further studies should be done about how women’s gifts can be used in churches to the fullest capacity.  The synod of 2003 made the decision to allow women deacons.  At the 2006 Synod, this decision was overturned.  The 2009  synod overturned the 2006 decision, and women can again serve as deacons.

The issue of women in church office remains as unfinished business from the 2009 meeting, along with some other matters that will be addressed at a continued meeting of the 2009 synod later this year or in early 2010

Conclusion

The RCSA is at a crossroad – to continue in the Reformed tradition with other reformed-minded churches who are part of the International Conference of Reformed Churches, or to join – with liberal-minded churches such as the CRCNA – the problematic ecumenical waters of the SACC and WCC.

May the only Head of the Church, our Lord Jesus Christ, have mercy on the RCSA.

As for me and my house, and I believe I can say it on behalf of many other Reformed dopper members, families and their churches: we will serve the LORD, as He has commanded in His Word through the power of His Spirit (Josh.24:15; HC, Sunday 35).

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Slabbert Le Cornu is the pastor of the Reformed Church in Carletonville, South Africa, and is the author of the article “The History of the RCSA” (through 2003) published in “The Standard Bearer”, vol.18, issue 13 and subsequent issues (www.rfpa.org).

The RCSA website is www.gksa.co.za.

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