It Doesn’t Work: Reformed Church in America

Written by Aaron Vriesman

LGBTQ ideology has divided one church after another: Episcopal Church USA, Evangelical Lutheran Church in America, Presbyterian Church (USA), Mennonite Church USA, United Methodist Church, Church of the Brethren, Reformed Church in America.

In this series, we will look at some of their stories. Each one shows how legitimizing alternative sexualities in the church is a mix of oil and water. It simply does not work. Another case in point: The Reformed Church in America

Of all the denominations that would have lessons for the Christian Reformed Church in North America (CRC), the Reformed Church in America (RCA) would be at the top of the list. They have the same statements of faith and the same Dutch heritage. While sharing many similarities, they have distinct histories. The RCA has a long history of trying to maintain unity despite differences, reaching across doctrinal differences to cooperate with churches outside the Reformed tradition. The CRC has a long history of seeking biblical and confessional fidelity, careful selection of ecumenical partners. 

RCA and CRC Ancient History 

The RCA is one of the oldest denominations in America, officially beginning in 1628 in New York. They became independent from the Nederlands Hervormde Kerk (NHK) in 1792. Then, in 1834 the NHK went through a split called the Afscheiding. The government-run NHK was rampant with German rationalism and French skepticism. Modernism reigned in the universities and most pulpits. The Three Forms of Unity were official but were often denied or derided. Ministers only needed to agree with “insofar as” they agreed with God’s Word. Most sermons were moral essays, urging the good life without mentioning human sinfulness, necessity of new birth, conversion, atonement through Christ, justification by faith, or sanctification. The Afscheiding left the state church and began to meet on their own. Fines on gatherings were imposed and immigrants poured into the United States. The Afscheiding band following Albertus Van Raalte was accepted into the RCA in 1850. Some among the Van Raalte group were disappointed in that union as they were afraid that the RCA was much like the corrupt NHK in the Netherlands.¹

In 1857, a small handful left the RCA and the CRC was born. At first, the CRC consisted of only four churches and one minister. Meanwhile, the Van Raalte immigrants were not on board with membership in the Masonic lodge. The Masons required an oath of secrecy and especially in the Netherlands were viewed as something of a cult. The RCAs in the eastern USA did allow its members to belong to Masonic lodges.² In 1870, the RCA General Synod declared that Masonic membership was not a good practice but that it should not be forbidden by church law. 

The Masonic lodge controversy would come to a head in 1880. Four memorials (i.e. overtures) from the western RCAs asked that Masonic membership be banned by church law. Trying to take a middle road between the Masonic-affirming east and the anti-Masonic west, the RCA General Synod gave a similar conclusion to that of 1870. A mass exodus from the RCA ensued. The CRC ranks mushroomed. The Afscheiding churches in the Netherlands withdrew their endorsement of the RCA and thereafter encouraged immigrants to join the CRC. The CRC would gain entire congregations, families and key ministers from the RCA. By 1895, CRC membership surpassed the RCA’s Midwest sector. 

Thus, the RCA in the west (Michigan, Iowa, etc.) being settled by predominantly Afscheiding refugees has had a different character than the RCA in the east (New York, New Jersey). 

The RCA would continue to grow and its membership peaked in 1967 with 384,751 members. Thereafter it began a slow decline, primarily in the east. In the 2000s, the RCA west would also begin a decline but the RCA east was by this time far smaller than it had once been. By 2011, Zeeland Classis in Michigan had over 15,400 total members and averaged 8,888 worshipers. Whereas the entire Regional Synod of Albany (made up of six classes in New York) had nearly the same amount of total members with 15,700, and only worshiped at 6,451.³ Yet, at General Synod, Albany had six classes worth of votes and Zeeland only had one. The RCA east was overrepresented when it came to voting on pivotal matters. 

Enter Topic of Homosexuality

The first time the RCA made any statements on LGBT matters was its June 12-16, 1978 General Synod meeting at Columbia University. There delegates approved a paper titled, “Homosexuality: A Biblical and Theological Appraisal” (Minutes of General Synod 1978: pp.233-239). The paper presented a clear biblical rejection of homosexual acts but also affirmed the dignity of homosexual persons.

Some of the paper’s statements include the following:

• Paul’s rejection of homosexual activity is beyond question.

• When Paul rejects homosexual acts on the grounds that they are “against nature” he expresses and reaffirms the clear sense of Scripture: Human sexuality was created for heterosexual expression…When the subject of homosexuality is raised, the majority of modern opinion still seems to be: “People weren’t made to be that way.” If such opinion is expressed with fear, loathing or recrimination, as is often the case, it must be pitied and resisted. When the same statement is made in humility and with compassion, it may be considered biblical.

• Heterosexuality is not only normal; it is normative. Homosexual acts are contrary to the will of God for human sexuality.

• The homosexual invert [one who does not decide to become homosexual, but for whom genetic, hormonal, or psychosocial factors have influenced his or her sexual orientation] is no more to be blamed for his/her condition than a [child who is cognitively impaired]. It follows, then, that the church’s ministry to the invert may best begin with the attempt to lift a burden of guilt that need not be carried. Inverts may not idealize their orientation as a legitimate alternative, but neither should they blame themselves for their sexual orientation.

• While we cannot affirm homosexual behavior, at the same time we are convinced that the denial of human and civil rights to homosexuals is inconsistent with the biblical witness and Reformed theology. 

• While avoiding simplistic and obnoxious social crusades, the church must affirm through its preaching and pastoral ministry that homosexuality is not an acceptable alternative lifestyle. God’s gracious intent for human sexual fulfillment is the permanent bond of heterosexual love. This redemptive word must be spoken, with sensitivity, caring, and clarity to any person who would make a perverted sexual choice, and to society as a whole.

• It is one matter to affirm that self-chosen homosexual acts are sinful. It is quite another to reject, defame, and excoriate the humanity of the person who performs them. This distinction has often been missed. It is possible and necessary on biblical grounds to identify homosexuality as a departure from God’s intent. However…there are no theological grounds on which a homosexual may be singled out for a greater measure of judgment. All persons bear within them the marks of the fall.

This position would be reaffirmed the next year in 1979, again in 1990 and also 1994.

The 1990 General Synod voted to adopt an official position on the issue of same-sex relationships, as some classes felt there was confusion within the church as to the status of the 1978 report. It was decided “To adopt as the position of the Reformed Church in America that the practicing homosexual lifestyle is contrary to scripture, while at the same time encouraging love and sensitivity towards such persons as fellow human beings” (Minutes of General Synod 1990: p461).

The 1994 General Synod adopted a resolution of humble repentance for insensitivity to those of a homosexual orientation who sought “self-acceptance and dignity” among other failings. Nevertheless, the prior orthodox statements were reaffirmed. General Synod “recognizes and confesses that the Reformed Church in America has failed to live up to its own statements regarding homosexuality.” General Synod “seeks to obey the whole of Scripture, demonstrating in its own life the same obedience it asks from others.” They called on the RCA to enter “a process of repentance, prayer, learning, and growth in ministry. This process will be guided by the basic biblical-theological framework presented in the previous statements of the General Synod” (Minutes of General Synod 1994: p375-376).

In 1997, General Synod did not discuss homosexuality, but did enter a “Formula of Agreement” with the Evangelical Lutheran Church in America (ELCA), Presbyterian Church USA (PCUSA), and the United Church of Christ (UCC). The RCA was thereafter in “full communion” with denominations farther to the left on the theological spectrum on a host of topics, including sexuality. For example, the UCC ordained its first openly gay person into ministry already in 1972. By 1985, the UCC General Synod declared itself “open and affirming” to LGBTQ persons by a 95% majority. The ELCA would open all ministerial offices to practicing LGBT people in 2009 and the PCUSA would do the same in 2011. 

In 2004, RCA General Synod affirmed “that marriage is properly defined as the union of one man and one woman, to the exclusion of all others.” The Commission on Church Order was asked to consider an amendment to the Book of Church Order that added the affirmation into the RCA’s church order (Minutes of General Synod 2004, pp. 332-333).

In 2005, the commission reported that it had considered an amendment to the Book of Church Order but did not feel it was appropriate, and gave six reasons why (Minutes of General Synod 2005, pp. 90-91). In its report, they said the 2004 statement on monogamous heterosexual marriage “does not carry the weight of definitive church teaching. The General Synod does not have among its powers the determination of what, finally, is the ‘teaching of the church.’” Additionally, they were “reluctant to use the church order as a means of addressing social issues currently before society and the church. The commission seriously questions whether the insertion of such a definition would, as proponents of the overture claim, ‘allow the Reformed Church to avoid the difficult and public schism being played out on the world scene.’ The placement of the definition within the church order would do little to reduce the heat of controversy across the church.” 

More pivotal, on June 17, 2005, General Synod deposed Norman Kansfield, the dismissed president of New Brunswick Theological Seminary, for presiding at his daughter’s lesbian wedding. “The church of Jesus Christ needs to be as inclusive as the arms of our Lord himself,” Kansfield said to delegates. This action would trigger the formation of the RCA’s LGBTQ lobby group, Room for All (RFA). Their website credited this event as the galvanizing force for RFA: 

Though, in the end, Norm was found guilty of violating the peace, unity and purity of the church, a period of “don’t ask, don’t tell” had ended. Through these events and others, the need was made clear for a voice of full inclusion, that a “don’t ask, don’t tell” approach will not ultimately serve the church in communicating God’s love for all people. A small group continued to meet over the summer of 2005 to discern how best to move forward. In the fall a non-profit was incorporated in the state of New York under the name Room for All, in order to support, educate and advocate for the full inclusion of LGBT people in the RCA. 

The push for full affirmation of LGBTQ sexualities in the RCA would be continuous thereafter. 

In 2009, General Synod voted to “affirm the value of continued dialogue and discernment on the topic of homosexuality within the church, to state that our dialogical and discerning work is not done, and that legislative and judicial steps are not a preferred course of action at this time.” In the meantime, they recommended that “officeholders and ministers avoid actions in violation of the policies of the earlier statements of General Synod on ordination and relevant state laws on marriage, with sensitivity to the pastoral needs of all involved.”

The 2009 General Synod also voted for the Belhar Confession to be a full confession in the RCA, but two thirds of the classes would still have to approve it and the next General Synod would have to ratify the decision. On April 5, 2010, RCA announced that two-thirds of its classes concurred with the General Synod 2009 to approve the Belhar Confession. As an indication of events to come, the same month of the two-thirds majority, the Belhar Confession’s main author Allan Boesak spoke at Louisville Presbyterian Seminary, saying Belhar’s “demand for inclusivity goes well beyond the issue of race” to include “women, people with disabilities and those whose sexual orientation is not heterosexual.” Still, the 2010 General Synod made its first order of business to officially adopt the Belhar Confession. 

Upping the Ante

On September 28, 2011, the New Brunswick Classis ordained practicing homosexual Ursula Cargill as minister. Five appellants would challenge the action, but the Regional Synod of the Mid-Atlantics would uphold her ordination the following May. The written decision lacked “any scriptural argument to rebut the position of the Appellants,” according to the Commission on Judicial Business. “Scripture has been put aside in the Synod’s review.” They would bring the matter to General Synod 2013. General Synod would accept the judicial council decision, but the New Brunswick Classis was never held accountable. 

In 2012, General Synod was contentious, but an orthodox majority approved R-28, which said:

While compassion, patience, and loving support should be shown to all those who struggle with same-sex desires, the General Synod reaffirms our official position that homosexual behavior is a sin according to the Holy Scriptures, therefore any person, congregation, or assembly which advocates homosexual behavior or provides leadership for a service of same-sex marriage or a similar celebration has committed a disciplinable offense… (Minutes of General Synod 2012: p.149-150)

The discussion on the RCA Facebook page showed the glaring divide in the denomination. Some were noticeably delighted by the orthodox decision. 

• There is hope for the RCA after all!! I'm glad to see that biblical discipline and a biblical stance on homosexuality is what prevailed.

• Thank you for seeking the Lord on this matter and making the difficult decision to uphold the integrity of God's holy Word. 

Others were saddened or livid.

• Dislike!! When is my denomination going to move into this century??

• This is a disgusting, disturbing moment in the life of the RCA. Of course, these are the same people who argued to "wait" for Civil Rights, advocated against interracial marriage, and probably cringed when Lincoln emancipated the slaves. Congratulations fundamentalists, your "purity of the gospel" has overridden Jesus' grace, love, and compassion. Shame on you.

• I think I speak for many fellow RCA members when I say that we will not follow this…

The pendulum swung back against confessionalists the next year.

In early 2013, RCA professor at Western Theological Seminary, James Brownson’s book Bible, Gender, Sexuality: Reframing the Church's Debate on Same-Sex Relationships hit the shelves. His lengthy argument extensively engaged Scripture. Former RCA General Secretary Wesley Granberg-Michaelson writes in the foreword, "James Brownson grounds his approach in foundational biblical understandings of gender and sexuality. He takes the Bible seriously, engaging it faithfully and deeply, and he encourages the reader to do the same. … The church needs this book."

The 2013 General Synod had a liberal resurgence. They voted 129-91 to remove the 2012 statement on promoting homosexuality to be a disciplinable offence because there was “a lack of decorum and civility” and the decision “usurped the constitutional authority reserved for the classes” in saying advocating homosexual behavior is a disciplinable offense (Minutes of General Synod 2013: p179). LGBTQ sexuality remained officially sinful but not “disciplinable.” 

The next year, Pastor Kevin DeYoung’s University Reformed Church voted 282-9 to separate from the RCA and join the Presbyterian Church in America. On March 21, 2015, the Great Lakes City Classis approved University Reformed Church’s request to transfer on condition they pay its annual assessment for 2015 and 2016 (roughly $80,000 total) and pay an additional $200,000 so that the classis can plant another church in the area. At least six other conservative RCAs would also depart the same year. 

The sexuality boundaries continued to recede. 

In 2015, one of the RCA’s largest congregations, City Church in San Francisco, announced in an emailed letter that they no longer expect celibacy for gay members. “We will no longer discriminate based on sexual orientation and demand lifelong celibacy as a precondition for joining,” senior pastor Fred Harrell, Sr. and six board members. 

On May 27, 2015, the New Brunswick Classis adopted an LGBTQ “Welcoming Statement” that read, “We live in many forms of individual or family life, including same-sex relationships. Therefore, as Classis, we strive for inclusive congregations that celebrate the gifts and ministries of all." They also approved Bylaw 3, saying “The Classis is an open and affirming body that does not discriminate against its candidates, members and delegates on the basis of gender identity or expression, sexual orientation…” 

The RCA was increasingly aware that its differing ideas were on a collision course. A Special Council of 74 members met on April 15-18, 2016 for “describing a constitutional pathway forward for the Reformed Church in America to address the questions of human sexuality as it relates to ordination and marriage” and bring recommendations to General Synod 2016. 

The Special Council decided to put two amendments to the marriage liturgy before General Synod, one “defining marriage as ‘between a man and a woman’” and the other “defining marriage as ‘between two persons.’” This way, both would be sent to classes for ratification. “By offering both of them, the General Synod and the church, through its classes, will either declare marriage is ‘between a man and a woman’ or ‘between two persons.’ If neither receives the necessary 2/3 support of the classes, the RCA is not prepared to constitutionally mandate either.” Also recommended was, “That Synod establish at least one affinity classis that includes people and congregations regardless of their perspective on human sexuality to ensure and allow relationship and mission together.”

One of the 74 was RCA minister Randy Bremer, who described an impossible situation: “The progressives believed that orthodox are sinning against these victims of oppression. Orthodox people believed encouraging and celebrating homosexuality is sin. There’s no way you can reconcile that. When conflicted, it leads to inaction. The house was divided before we took it up in earnest.”

The group who "supposedly represent all viewpoints were supposed to come up with a plan. What they basically came back with is there is no way forward,” said 2016 delegate Shawn Gerbers.

Orthodox Resurgence

The pendulum swung back in the confessional direction at General Synod 2016. The recent Orlando nightclub shooting that killed 49 people provided fodder for revisionists. 

How DARE you insinuate that “radical islamic terrorism” killed my LGBT siblings? It is YOUR hateful rhetoric, sir.
#RCAsynod
Rev. Jonathan, MSW (@revjonathan16) tweeted at 9:15 AM on Tue, Jun 14, 2016

Nevertheless, on June 13, 2016, General Synod adopted as constitutional the 2002 “Order for Christian Marriage” liturgy, which describes marriage as “a joyful covenanting between a man and a woman.” Synod also voted for a change to the Book of Church Order (BCO), mandating that consistories or governing bodies “shall assure that marriages in a church or congregation are between a man and a woman.” 

This was the only recommendation from the Special Council to be adopted by General Synod. Shawn Gerbers said General Synod was angry that the Special Council could not find a solution to make everyone happy. “'No, we’re Christians we can find a way to make this work,'” was the sentiment of delegates according to Gerbers. “We waited out women in office. We can wait out LGBTQ also.”

Delegates decided against the other Special Council recommendations. They did not give the marriage of “two persons” (R 16-44) to the classes for ratification. They also decided that the Commission on Theology needed to discuss the General Synod’s authority at past meetings to make statements on sexuality (R 16-42). Exploring the possibility of affinity classes (R 16-45) and a task force to explore a graceful separation (R 16-46) also were rejected. 

On June 14, General Synod voted in favor of an amendment to the Book of Church Order (Chapter 1, Part 1, Article 2, Section 11), mandating that consistories or governing bodies “shall assure that marriages in a church or congregation are between a man and a woman.”

The Tweets during General Synod 2016 showed the impasse.

• Dear delegates. You may say what you want. But you are NOT loving me when you want me excluded. Period. #RCAsynod
  Rev. Jonathan, MSW (@revjonathan16) tweeted at 9:45 AM on Tue, Jun 14, 2016

• when you mutter f*** y** under your breathe when opposing delegates speak, you do not reflect your LOVE ALL argument. #hypocrite #RCAsynod
  @Ellen_MacRae tweeted at 10:30 AM on Tue, Jun 14, 2016

• The discussion makes it clear people in the RCA are simply living in different worlds. #RCAsynod #unitywithoutunity
  Branson Parler (@BransonParler) tweeted at 9:39 AM on Tue, Jun 14, 2016

The 2016 orthodox resurgence at General Synod failed to achieve lasting change. Neither constitutional amendment achieved the required approval of two-thirds of the classes (Minutes of General Synod 2017, pp. 41-42). 

On March 21, 2017, the amendments for biblical marriage failed to achieve the needed 2/3 majority when the classes of North Grand Rapids and Queens vote “no” on proposed constitutional amendments 1 and 3. Within a week, a group called “The Gospel Alliance” forms. 

The next month, President of the Regional Synod of the Great Lakes, Dr. Branson Parler, published the Great Lakes Catechism on Marriage and Sexuality, giving an orthodox take of biblical marriage.

The 2017 General Synod continued the orthodox trend. Delegates voted for R 17-61, “to affirm that the Heidelberg Catechism Q&A 108 and 109 categorically states that God condemns ‘all unchastity,’ which includes same-sex sexual activity, and that faithful adherence to the RCA’s Standards, therefore, entails the affirmation that marriage is between one man and one woman.”

General Synod 2017 also voted “to urge all RCA assemblies and other bodies and all RCA members to maintain our covenant bonds with each other, especially with regard to the conflict over human sexuality; and further, to urge classes to refrain from approving the requests of churches to transfer to another denomination prior to the conclusion of General Synod 2018, instead focusing on our God-given mission.”

Nevertheless, congregations and classes found ways to flout the rules. 

Revisionist Resistance

In October of 2016, the RCA Ministerial Formation Certification Agency awarded a Certificate of Fitness for Ministry to a man in a gay marriage, Chad Tanaka Pack. Classis of New York would sustain his examination and proceed to ordination at Marble Collegiate Church. Then, the following January, the Ministerial Formation Certification Agency rescinded its fitness for ministry award to Chad Tanaka Pack. It was a special meeting at the request of board members in response to communication from General Synod Council officers, concluding that covenantal relationship was at stake within the Board, Classis of New York, and the RCA. Four months later, seven RCA congregations – including Marble Collegiate Church – dually affiliate with the UCC. Since the RCA and UCC were already in full communion under the Formula of Agreement, the dual affiliation had an obvious motivation. The action was a challenge to the constitutional integrity of the RCA. 

“Two things stood out in the desire to dually affiliate with the UCC — a commitment to the autonomy of the local church, and extravagant welcome of LGBTQ individuals at all levels of membership and leadership in the United Church of Christ,” said UCC Rev. Robert Chase.

On July 1, 2017, the Reformed Church of New Paltz hosted a same-sex wedding between Kyle Pogemiller and Jeremy Kermani, led by the church minister, Rev. Mark Mast, who said, "This tradition of having space to disagree is getting smaller and smaller." The majority of New Paltz’s Mid-Hudson Classis supported same-sex unions.

General Synod could make any statements they wanted but it was up to each classis to bring accountability. When a classis was not in line with the orthodox rulings of General Synod, congregations could do what was right in their own eyes. 

Can it still work?

By 2018, with the conflict burning out of control, it was evident that the status quo was not sustainable. Interim General Secretary Don Poest addressed General Synod, calling out “our contrasting views on human sexuality and how those views get implemented within our polity.” He proposed a “vision group” to study options and propose a way forward, including a reassessment of RCA church government. The group would examine three possible scenarios: “staying together, radical reconstituting and reorganization, and graceful separation.” Without such an action, Poest said, “Within two to five years, so many churches, classes, and even regions will have left the RCA that … we will have a potential implosion impacting everyone from retirees to church planters, missionaries to church camp directors, insurance programs to the Church Growth Fund. This is urgent!”

General Synod 2018 took Poest’s recommendation and formed the Vision 2020 Team. General Synod also decided to “commend the Great Lakes Catechism on Marriage and Sexuality for reflection, study, and response by the Commission on Theology and RCA churches and classes…” 

The RCA waited for what the Vision 2020 Team would recommend. 

The Commission on Theology gave a critical report of the Great Lakes Catechism to the 2019 General Synod. They said its use of the term “creation order” has historically “been a way of setting up an authority independent of Scripture” and “in many cases, the verses offered in support of various ‘answers’ within the document do not seem relevant.” They also said, “it is quite opaque on the meaning of gender itself. At the foundation of sexuality is the human body—male and female. A teaching tool on sexuality ought to place the body into the story of God and redemption.” In response, General Synod 2019 narrowly voted 116-100 to not receive the Great Lakes Catechism as a catechism.

As the Vision 2020 Team began to solidify their report, it was evident that the team was channeling the 1880 RCA, going in the agree-to-disagree direction. According to the January update from the Vision 2020 team: 

…our denomination is already structured to be a place where we can hold differing views in tension. Most of the denomination is traditional in its understanding of marriage and sexuality. At the same time, there is theological diversity in the RCA. Because of the way our polity works, our practices vary from classis to classis and congregation to congregation. The Vision 2020 Team thinks of this in terms of being defined and connected. (In our last update, we called this functional diversity.) Out of our common commitment to Christ and our understanding of the Standards of Unity and confessions, each person and assembly in the RCA may hold firmly to their beliefs and live out of their convictions. We call this being defined. At the same time, it’s possible to remain connected with others who believe differently on any number of topics.

The 2020 General Synod was postponed due to the pandemic. On June 30, 2020, the Vision 2020 Team released their report. Of the three future scenarios for the RCA: staying together, radical restructure, and grace-filled separation, after thousands of hours of research, discernment, and feedback, the team decided to recommend a combination of all three. Their first recommendation was for the RCA to reorganize into affinity-based classes and have classes each make their own decisions on ordination and marriage. In other words, orthodox classes could forbid same-sex marriages and revisionist classes could allow them. The big tent agree-to-disagree solution was the recommendation. For those who would not be on board with the solution, the Team also recommended a “mutually generous separation.” 

Fracture

The next General Synod would be October 14-19, 2021 in Tucson, Arizona. However, the writing was already on the wall. One month before the General Synod could vote on the recommendations, five congregations began a new denomination called Kingdom Network. Rev. Ron Citlau said the pastors and elders now part of the Kingdom Network had been thoroughly involved in the RCA polity for a decade. “We made a commitment with other large churches in the RCA about 7-10 years ago that we were going to do all that we could to help the RCA stay orthodox,” noting the “issue of the day being the view of homosexuality, but more importantly hermeneutics, the gospel, and church planting and discipleship.”  

“We see what is happening in the RCA as unsolvable, and that’s after a real commitment on our part to see what could be solved,” Citlau said.

Another new denomination was developing for the disillusioned orthodox, called the Alliance of Reformed Churches (ARC). In an RCA denomination of around 830 congregations, over 125 congregations were interested in ARC when the next General Synod began. 

Gerbers described General Synod 2021 as “most peaceful of all synods I’ve been to.” It was as if everyone had already decided whether to stay or go and had no reason to battle anymore. 

On October 16, 2021, General Synod approved R1 by a vote of 135 to 69, appointing a team to develop a restructuring plan where classes will be organized by affinity instead of region. Nine days later, the ARC board announced the reception of its first 45 congregations. ARC would continue to grow. As of December 2, 2023, ARC had 158 churches with 40 more either interested or on a pathway to join. Kingdom Network had 22 churches. 

The resulting losses have been enormous. According to one count, the RCA has lost 238 (29 percent) of its congregations since 2020. These congregations represent over 86,000 individual members or 46 percent of the RCA’s 2020 membership. 

Conclusion

What happened in the RCA? In the words of one former RCA pastor, the RCA had gangrene in their right foot but amputated their left hand. 

“What would have made more sense is the progressives to go to the PCUSA or UCC if they were willing to leave,” said Bremer. “They were in the minority and had places to go. But they made it clear that this is not what they were going to do.” 

“The General Synod has repeatedly made statements that are more traditional in orientation about sexuality, but those are just statements,” said David Komline, associate professor of church history at Western Theological Seminary. “There are no mechanisms in place to hold people accountable to these statements.” 

“Our polity did not allow us to hold others accountable who were living in sin,” according to Gerbers, who was a delegate to General Synod in 2013, 2016, 2019 and 2021.

Currently, the RCA website’s Statements of General Synod paint a picture of the RCA slowly and conflictedly coming into line with the revisionists’ position on sexuality. 

The 2022 General Synod illustrates the RCA’s revisionist progression. On June 18, 2022, General Synod lamented the ways in which the RCA’s failure to recognize the equal worth of all people and treat them with love and compassion has harmed LGBTQ+ people: “…we acknowledge and lament the harms experienced by LGBTQ persons, whom we embrace as children of God who are welcome in the RCA.” The same day, General Synod declared Rev. Dr. Jim Brownson a General Synod professor emeritus. The professor who wrote the book on how the Bible allows LGBTQ sexuality received a standing ovation. 

What was the key failure that led to the breakup of the RCA? According to Bremer, it was lack of church discipline.

“In the last 10 years we affirmed the orthodox view again. It still hasn’t changed,” said Bremer in a personal interview. “The failure was of moral conviction to firmly stand by that and if necessary to apply discipline.”

“What should have happened is they should have dissolved congregations or classes or regional synods,” Bremer continued. “The regional synod could have dissolved New Brunswick Classis but didn’t have the moral conviction to do it. But then the general synod has authority to dissolve the regional synod.”

“If you really believe pastors and elders are leading people astray, discipline is a reasonable action,” said Bremer. “Unity is scriptural, but it is also scriptural to confront false teaching.”

The RCA has a long history of agreeing-to-disagree going all the way back to 1880. This strategy has kept them together for many years. Then they hit the buzzsaw of different views on marriage and sexuality. The result was being cut in half. It doesn’t work.

1. For more on this background, see chapter 3 of Family Quarrels in the Dutch Reformed Churches of the 19th Century by Robert P. Swierenga and Elton J. Bruins. Grand Rapids, MI: Eerdmans, 1999.

2. The more recent Dutch immigrants in the Midwest, “With their Continental background, Masonry registered not as a business club with ritual, as it did for Anglo-Americans, but as an underground religion suffused with rationalism and revolution.” See James D. Bratt, "Christian Reformed History in German Mirrors," Calvin Theological Journal 42, no. 1 (April 2007): 17.

3. You can explore RCA statistics at https://crf.rca.org/public/minutes