In four months, it will be synod time, and it will be time to confess. In June the respective synods of the Christian Reformed Church (CRC) and the Reformed Church in America (RCA) will hold their annual meetings and do their ordinary business.

Speaking confessionally might not seem like ordinary business, but it is a synod’s essential business to testify and bear witness.

North American culture needs our witness. Our pastors and congregations need our testimony for their guidance. Our congregations are tempted by Christian Nationalism. Our members are tested by religious ideology and purportedly biblical support for national policies. Evangelical theology is used to justify mistreatment of immigrants and refugees. A brand of Calvinism as taught by the Communion of Reformed Evangelical Churches supports the new aggression of the US Department of Defense. Even in Canada such ideology is making its way in our congregations.

We are grateful that officers and agencies of both the CRC and RCA have spoken out. But their testimonies do not function as guidance for our churches, and they have not yet risen to confessional status.

The word “confessional” has been used recently to denote a doctrinal interpretation that has the force of law. But that’s a derived meaning, and it’s not why Reformed (and Lutheran) denominations are called “confessional.” The Reformed tradition was forged in theological conflict, and that conflict had powerful political and cultural implications.

Our churches defined themselves by publicly confessing—especially to princes—their common beliefs on the issues in conflict. Their confessions gave guidance to their pastors and congregations. Their confessions also named what they did not believe, at the risk of disputes with other Christians and persecution from political powers. But they considered the very Gospel to be at stake.

I am not suggesting that our synods speak for or against any political party, whether Democrat, Republican, Tory, Liberal, or NDP. Our synods do theology, not politics. But as in the case of the Barmen Declaration and the Belhar Confession, theology matters, especially when politics are supported and justified by religious ideology.

The good news is that the CRC already has the confessional language at hand in its Contemporary Testimony called Our World Belongs to God. There are many passages that speak to the issues at stake, but here in particular is paragraph 53:

We call on all governments to do public justice and to protect the rights and freedoms of individuals, groups, and institutions so that each may do their tasks. We urge governments and pledge ourselves to safeguard children and the elderly from abuse and exploitation, to bring justice to the poor and oppressed, and to promote the freedom to speak, work, worship, and associate. 

There is relevant language also in paragraphs 3, 11, 16, 30, 39, 41-43, 48, 51, 52, and 54.

I am suggesting that our respective synods make declaratory testimonies for the present moment by quoting and combining the relevant language in order to publish it to the world and to offer guidance to our consistories, the latter perhaps by a pastoral letter. I am suggesting that the RCA do this as well, using the CRC’s Contemporary Testimony, as an ecumenical gift that would also strengthen the witness.

I am suggesting that our synods act as theological bodies and not just as administrative or disciplinary bodies. The most ancient function of our synods was to be assemblies of theological discernment. And I am suggesting that our synods return to the primary meaning of the word “confessional.” This means to bear witness and testimony to the powers of the world.

I am not suggesting that we adopt a new Doctrinal Standard. Nor do I suggest that we isolate these paragraphs from their Christ-centered context. But just as the CRC has appealed to specific language in the Heidelberg Catechism to be “confessional” on other issues of the day, so we can apply these paragraphs to the crises in our nations and our churches today.

One might ask whether there should also be a Rejection of Errors, which confessional documents often include. I suggest instead statements of Repentance. The confession of sins is also “confessional.” I can imagine a prayerful Litany of Repentance that names the theological failures and political, economic, and cultural sins in which we are complicit or that have been done on our behalf.

What should happen between now and synod-time? Some classes, both RCA and CRC, could send overtures to their synods to get the business on the agendas. The RCA’s commissions on Christian Action or Theology could start drafting language right now, and the Commission on Christian Unity could invite the CRC to collaboration. The means are there if the leadership is there.

It will be controversial. It could be divisive. Our synodical officials will hesitate to put this on their agendas. But our church members need to know. Our teenagers need to know. Our children need to know. Unbelievers need to know. The people who observe us and judge us need to know. Other denominations need to know. Our public officials need to know. Our nations need to know. Who else will tell them?