Vision 2020 Update Packet Introduction and Foreword by Pastor Mike Holleman Otley Church | Otley, IA
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Vision 2020 Update Packet
Introduction and Foreword by
Pastor Mike Holleman
Otley Church | Otley, IA
6
So we are always of good courage. We know that while we are at home in the body we are away from the
Lord, 7 for we walk by faith, not by sight. 8 Yes, we are of good courage, and we would rather be away from the body
and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him. 10 For we must all
appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body,
whether good or evil.”
-2 Corinthians 5:6-10 ESV
The Situation
Friends, I cannot believe it is the year 2020. When many of us think 2020, we do not think of a year, rather
we think of sight. One’s vision is “perfect” if you can see a specific line of letters at 20 feet without any sort
of aid. If you do not see this way, you receive a prescription to correct your vision. This year, our
denomination, the Reformed Church in America (RCA), is getting an “eye exam.” We are trying to determine
if we are seeing things correctly.
An issue, which has come to the forefront of this discussion, is homosexuality. Like our country, our
denomination is divided with some believing marriage should be defined as between a man and a woman
while others believe we should celebrate the marriages of same sex couples. Additionally, this then extends
to whether practicing LGBTQ+ individuals should be eligible to serve as pastors, elders and deacons. . At the
request of RCA members and the 2018 General Synod, the denomination formed a Vision 2020 team, tasked
with finding a “way forward” considering our differing views on homosexuality. The Vision 2020 team will
present their recommendations to the General Synod in June.
Currently, classes are voting on whether we should amend (change) the Book of Church Order (BCO) in
order to allow recommendations from the Vision 2020 team to pass by simple majority (i.e. 51%) opposed
to a 2/3rd threshold. This is significant because recent amendments regarding homosexuality have reached a
simple majority, but have failed to reach the two-thirds threshold. This amendment would be an exemption
for Vision 2020 recommendations only.
The Contents
To grasp the importance of our current reality, I have put together this packet, which presents some of the
latest discussion regarding this topic. Included in this packet are:
1. The latest update from the Vision 2020 Team dated January 2020, found on www.rca.org
2. Two blogposts from Rev. Ron Citlau. These may be found at www.roncitlau.com
3. One post from Rev. Steve Matthonet-VanderWell. You can find Steve’s original post at
https://blog.reformedjournal.com/.
4. In the appendix, you will find a letter written to RCA Leaders by Gospel Alliance Lead Team member
and Vision 2020 member, Scott Treadway. Scott’s letter became available following the January
2020 meeting of the Vision 2020 Team.
1|PageI have placed them in chronological order in order to maintain continuity of the perspectives. I also am
including a “crib sheet” identifying important people, terms, etc. I pray you find this a helpful aid as you
think and pray through what is at stake for our denomination.
Foreword: My Personal Remarks Regarding the Tensions in the RCA1
We (in the United States) live in a divided country. The June 26, 2015, 5-4 decision in Obergefell v. Hodges
thrust the marriage debate towards the forefront of politics and social media. Posts and pictures of
rainbows and "love wins" flooded Facebook. Discrimination lawsuits fight over the denial of services such as
arranging wedding flowers, baking and decorating cakes, wedding photography, and hosting a ceremony. As
same-sex marriage has been legalized, the current thought and marriage trends show that Americans are
increasingly accepting (and supportive) of same-sex relationships.
The RCA reflects our country because we remain divided. The RCA consists of Christians, pastors, elders,
and deacons who affirm same-sex marriage and those who are not affirming. Both sides have individuals
who are gay or (same-sex attracted/SSA) and those who are not. The RCA contains split families, split
congregations, splits based on political lines and witnessed denominational split.
This is not an issue, where we can take an "ostrich" approach. We cannot continue to dance around it. This
is more than an issue because we are talking about people, whom God loves and we should love. We cannot
and should not separate these people from our thoughts. We have individuals in our congregation who have
gay children. We may have SSA or gay individuals in our congregations. I write having “skin in the game” as I
have friends and acquaintances that identify as gay and family members who are homosexual. I treated
LGBT+ people poorly in the past, and I am working toward lasting change on this front.
Past General Secretary of the RCA Wes Granberg-Michaelson once called for the RCA to humble itself and to
come together with a sense of unity. He labeled schism a sin. Schism is troubling and clearly, God condemns
division in the church and desires for his church to be one. Christ prayed for unity on the cross. Psalm 133:1
says, “Behold, how good and pleasant it is when brothers dwell in unity!” The unity of the church is
important for our witness and our credibility. Discord in the body is exactly what Satan desires.
A schism certainly is not what anyone wants or desires. I do not necessarily want a schism as this
denomination is (and has been) my life. I know no other denomination. I was baptized and confirmed at
Southridge Reformed Church in Southwest Michigan Classis, attended an RCA college (Central), worked at
both Camp Geneva and Manitoqua Ministries. Finally, I graduated from Western Theological Seminary in
2010. I served the historic Fairview Reformed Church in Fairview, IL (formed in 1837) and currently, serve
Otley Church (Otley, IA). Until my parents recently left the denomination, my family had 3+ generations of
membership in the RCA. My roots here are deep. For most of us, this is our story; we all care about the
denomination. Yet our commitment to the denomination cannot supersede our commitment to Christ. If I
am to choose my unity with the denomination or Christ, I choose Christ. I expect all of us would.
Throughout my time, the tensions have grown. I mourn friends and colleagues who led their churches out of
the RCA to other denominations. I mourn churches who struggle to find pastors because of a lack of clarity
within the theology of the RCA. I mourn church plants whom resist joining the RCA over homosexuality as
well. I mourn thriving church plants started by RCA churches who left the denomination over theology. We
1
Note: This reflection originally appeared in a blogpost. You can access it at
https://www.otleychurch.org/blog/2017/11/8/schism-a-response-to-wes-g-m
2|Pagehave spent a lot of time, resources, and discussion over this issue. It is messy and complex, yet it cannot
continue in its current form.
Christ calls us to love the Lord with all our heart, soul, mind and strength, and to love our neighbors as
ourselves. We admittedly have done a TERRIBLE job of reaching out to the LGBT+ community and those who
are same-sex attracted. It is our job to repent from our previous actions and change our vantage point. Our
repentance, however, does not necessitate a change in theology.
The ultimate example of love is, of course, Jesus himself. Jesus was accepting of sinners and he was critical
of those who played “religious games.” While Jesus opened his arms to the likes of Zacchaeus, the woman in
adultery, etc., he still called them to go and to sin no more. Everyone in the church agrees that sin is bad.
We agree one of the church’s roles is to resist sin and to lead believers to carry their crosses daily. Jesus
made no place for sin within the church.
The problem however, is the RCA is not arguing about love or loving people; we are arguing over
hermeneutics (our approach and how we interpret the Bible). We are arguing over sin. When we cannot
agree on the definition of sin, there can be no unity. To make a comparison this is like an adulterous
relationship in which the party who was “promiscuous” does not believe they have done anything wrong.
They do not see a problem and will continue with both relationships while the victim remains hurt and
betrayed. The victim is within their right to ask for a divorce. Infidelity is one of the few reasons offered by
Jesus as a biblical reason for divorce. This does not mean that they like it; they may not want it completely
either. Divorce is not ideal, but sometimes the gap is too hard to bridge. Reconciliation is only possible
through repentance, from both sides. Without repentance, there is no change. Without change, there is no
trust. Without trust, there is no reconciliation. Without reconciliation, there can be no marriage.
Those affirming LGBT+ people in their ministries consider it their calling, an essential part of the way they
carry out ministries. They truly believe they are serving God. They will not stop their ministries. They will not
"repent" because in their mind, there is no sin. Conservatives will not stop calling homosexuality a sin, and
preaching against it and they cannot remain in a marriage with a partner who (in their mind) is committing
adultery. Their option then is to accept adultery or to file for divorce. Without repentance and
reconciliation, there will be no remedy.
The Gospel Alliance and Room for All will not agree on whether committed same-sex relationships are
permissible according to scripture. No amount of conversation is going to convince either side that they are
wrong or call them to stop working within their biblical convictions and hermeneutics. We are hindering the
ministry of Christ by wasting precious time and resources into conversations, which are keeping us from
ministries and have no possible resolution. It is time to recognize the relationship in its current form is over.
My prayer is that Vision 2020 will allow for an amicable and grace-filled separation of the RCA so that we
may depart as friends. If you have any additional questions, please do not hesitate to contact me.
Grace and Peace,
Rev. Mike Holleman
Pastor, Otley Church
mike@otleychurch.org
3|PageHelpful Definitions
Key People/Groups
Rev. Eddy Alemán Eddy serves as the General Secretary of the RCA. Eddy immigrated to
Canada from Nicaragua at 16. Eddy received a Masters of Divinity
(M.Div.) from Western Theological Seminary (WTS) in Holland, Michigan
and a M.A in New Testament from Fresno Pacific University Biblical
Seminary. Eddy has served as an Elder, Pastor and Church planter.
Rev. Ron Citlau Ron is a rostered member of the Gospel Alliance and is the pastor at
Calvary Church in Orland Park, Illinois. Ron holds a M.Div. from Western
Theological Seminary. Ron has written for both Lifeway Pastors and the
Gospel Coalition. Ron recently wrote Hope For the Same-Sex Attracted
and co-wrote Compassion Without Compromise: how to love your gay
friends without losing the truth with Adam Baar.
General Synod General Synod is a gathering of pastors, elders, and RCA leaders which
meets once annually in June. Each classis sends delegates to General
Synod. General Synod votes on proposals, recommendations, and sets
annual assessments among other decisions.
The Gospel Alliance The Gospel Alliance is a movement of leaders and churches within the
Reformed Church in America (RCA), which is committed to establishing
disciple-making churches who equip Christ-followers to reflect Jesus in
word and deed. The Gospel Alliance, formed in 2017, represents a
“conservative” demographic of the denomination. The Lead Team of the
Gospel Alliance includes: Rev. Bob Bouwer, Rev. Kevin Korver, Scott
Treadway, Lauralyn Vasquez and Karla Weemhoff . Currently the Gospel
Alliance has 528 individual partners and 102 partner churches.
Rev. Steve Mathonnet- Steve and his wife, Sophie, serve as co-pastors of Second Reformed
VanderWell Church in Pella, Iowa. Steve has served on a number of Reformed Church
commissions and taskforces. Steve also holds a Ph.D. in theological
ethics from Boston College. Steve is a rostered member of Room for All
(RFA), serves on the RFA development team and writes regularly for a
reformed blog called, The Twelve.
Room For All Room for All or RFA came into existence following the removal of Rev.
Dr. Norman Kansfield from New Brunswick Theological Seminary.
Following a trial in which the 2005 General Synod determined he
violated church law by officiating his daughter’s wedding to her partner,
the General Synod removed him from office. The mission of room for all
is to support, educate, and advocate for the welcome and full
affirmation of people of all sexual orientations, gender identities, and
gender expressions in the Reformed Church in America. Room for all has
the support of 259 rostered ministers and 43 rostered churches. A board
4|Pageof 14 leads Room For All. Until the end of 2020, Marilyn Paarlberg served
as the executive director.
Pastor Scott Treadway Scott is the lead pastor of Rancho Community Church in Temecula,
California. Scott became familiar with the RCA in 1968 as a teen and
never left serving as a youth pastor and meeting his wife in the RCA.
Scott serves on the leadership team of the Gospel Alliance and is a
member of the Vision 2020 Team.
Vision 2020 Vision 2020 is the group of 14 individuals who are serving on the
committee evaluating the way forward for the RCA. The team consists of
pastors, elders and denominational leaders of varying ages, races, sexual
orientations, and regions.
Important Terms and Abbreviations
Anathema This is a Greek term meaning abhorrent, or completely against.
The Book of Church The Book of Church order contains the Government, the Disciplinary and
Order (BCO) Judicial Procedures, the Bylaws and Special Rules of the General Synod,
and the formularies of the Reformed Church in America. In effect, this
document is like the US Constitution. It lays out the rules for the
denomination.
Classis A classis is a group of churches joined together in a group. Generally,
geographical area determines a classis however, some are determined
via common affinity (such as ethnicity, race, or ministry focus). The
plural of classis is classes (pronounced “class-eez”). Classes meet
regularly to conduct business. Classes responsible for the oversight of
the churches and ministers within its bounds. (Example: Otley Church is
a member of the Central Iowa Classis. First Reformed in Portage, MI is a
member of the Southwest Michigan Classis.) There are currently 45
classes in the Reformed Church in America.
Consistory A consistory is a governing board consisting of the minister(s) and a
number of church members (elders and deacons) elected by the
congregation. Elders are responsible for spiritual oversight of the
congregation while deacons focus on missions and justice.
COSE COSE stands for Council of Synod Executives. This council contains
representatives from each of the RCA’s eight regions and each one is an
upper level staff member within their respective region.
Hermeneutics Hermeneutics is a term used in biblical interpretation. One’s
hermeneutic affects how you interpret or understand the Bible.
The primary area of concern for us is the area of biblical inerrancy and
biblical infallibility. Biblical inerrancy is the belief that the Bible is
5|Pagewithout error or fault in its teaching. Biblical infallibility is the belief that
the Bible is completely trustworthy for salvation.
Orthodox Orthodox is a term, which translates as right doctrine or right belief.
When used here, it generally refers to the traditional understanding of
marriage as being a man and a woman. Some also use the term
“conservative.”
Progressive When used here, the word progressive typically refers to those who
believe in the affirmation and inclusion of LGBTQ individuals in the
church as well as the celebration of same-sex marriage.
Regional Synod There are eight regional synods in the RCA. Seven are in the United
States and one in Canada. Regional Synods are responsible for oversight
of the classes within its bounds. (For Example, Central Iowa Classis is a
member of the Heartland Synod and Southwest Michigan is in the Great
Lakes Synod.)
Repentance This word comes from the Greek word “metaneo” meaning a change of
heart. Repentance essentially means a change of heart leading into a
change of action.
Seminary/Seminaries The seminary is a theological school for training pastors. The RCA has
two seminaries: New Brunswick Theological Seminary (NBTS) in New
Brunswick, NJ and Western Theological Seminary in Holland, MI. Dr.
Micah L. McCreary serves as president of NBTS while Dr. Felix
Theonugraha serves as president of WTS.
Standards of Unity and Many abbreviate this to simply “The Standards.” The RCA has adopted
the Confessions these documents as historical and faithful witnesses of the teachings in
the scriptures. Some standards cover a number of different points of
belief such as the Heidelberg Catechism while others speak directly to a
specific issue such as racism in the Belhar Confession. The “Standards”
include The Apostle’s Creed, The Athanasian Creed, The Nicene Creed,
The Belgic Confession, The Canons of Dort, The Heidelberg Catechism,
and the Belhar Confession.
6|PageLatest Vision 2020 Update
Vision 2020 Team Presses On
Thursday, January 30, 2020
As a Vision 2020 Team, we met in Chicago on January 23 and 24, 2020, to continue our work discerning the
future of the RCA. We are seeking the best for the reign of God as we do this work.
Our team was formed after General Synod 2018 approved a proposal to carefully consider the future of the
denomination in light of deep divisions.
Over the past year and a half, our team has developed three scenarios for the future of our beloved
Reformed Church in America, sought extensive feedback, and settled on a new option that combines
elements from the original three scenarios. Though the details of that new option are still being worked out,
we know that any decision for the future of our denomination will be disruptive. Any decision will involve
change and loss. It will also involve commitment to a hopeful future. We have felt God with us throughout
this process.
We began our time together by sharing where we’ve each been experiencing joy and struggle lately, and
spending time in prayer for each other and for our work as a team.
At this meeting, we reviewed initial findings from the latest survey of RCA leaders and members. We heard
reports from sub-teams that had been working on details of proposed recommendations for General Synod.
We discussed what key theological commitments unite us and what we hold in common. We celebrated
some of the great things that are happening in our denomination, including the recent Mission 2020 event
and the upcoming formation of a new classis in Florida with pastors from around the world who want to join
the RCA.
During our time together, we also continued to develop recommendations to bring to General Synod. These
recommendations are based on the realization that 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.
Being defined and connected is something Jesus modeled in his ministry. Read "How did Jesus deal
with conflict?" on our blog, Faithward.
Defined and Connected Exercise: Vision 2020 Presentation at General Synod 2019 from RCA on Vimeo.
For people who are defined and choose to stay connected within the RCA, we are discussing options for how
best to structure the RCA moving forward.
For people who choose to be defined and not stay connected within the RCA, we are preparing
recommendations that will provide for a mutually generous exit.
We conferred with the Commission on Church Order (CCO) on both Thursday and Friday, seeking input
about our emerging recommendations. The CCO helped us understand the nuances around how our
recommendations might fit within our existing polity and what changes might be required. We also
discussed possible ways of framing those proposals.
We talked at length about the denomination’s response to the Vision 2020 process, including contingency
planning that we know has been going on in preparation for the future. In January, a group of 30 RCA
leaders—which included two members of our team—met for an annual gathering. During the course of the
meeting, conversations arose related to the report from our October meeting and recent proposed solutions
to the divisions within the United Methodist Church. Those conversations sparked the realization among
7|Pagethose leaders that most of them are interested in exploring mutually generous separation from the RCA, and
they began to talk about planning for that future.
This was a hard conversation for our team. It was hard because there is a lot of misinformation circulating
about what happened at the gathering and because there are a lot of emotions involved. Throughout this
challenging conversation, our team engaged with honesty and respect. We practiced the things we’ve
encouraged you in the denomination to do: we defined ourselves, stayed connected, and leaned into the
trust we’ve built with each other. We wrestled with God and with each other, with honesty and respect.
We have known since our group was formed in 2018 that this process will involve loss, so while this is hard,
it is not surprising. We know that other churches and groups have been having similar conversations. Many
people are speculating about the number—how many churches will leave?—but there is no way to know
those numbers until recommendations are made and voted on. We don’t know the number. The people
having the conversations don’t know the number. Nobody knows the number. As a team, we are holding the
possibility of loss in tension with a large number of congregations who are committed to staying in the RCA,
defining themselves clearly and staying connected to others who define themselves differently.
Throughout this process, our team has consulted with a number of people representing different parts of
the church, and we will continue doing so. We will pursue conversations with groups of churches that are
seeking a generous exit. We will also seek conversations with ethnic council leaders, seminary presidents,
Global Mission staff, and others.
Our team will next meet April 20-21. In the meantime, sub-teams will continue to develop our
recommendations. In March, we will send a report to the General Synod Council, the board of the RCA, and
in June will present a report and recommendations to General Synod. It is our hope to have this report and
recommendations available to the denomination as early as possible prior to the General Synod gathering.
As we continue our work, our trust continues to be in our God, who is faithful and who can do more than we
can ask or imagine.
Please join us in praying for this process and for our beloved RCA.
Pray for health. This is the middle of cold and flu season, and several members of our team were sick
during the meeting. Pray for good health so that we can continue this work well and complete our
other ministry and family roles. Pray for good time management as we balance this work with family
and ministry.
Pray for stamina. We still have a lot of work to do to finalize recommendations and our report.
Pray for courage. We believe that clarity is essential but sometimes we fear that clarity will create
conflict. Pray that we can state our convictions with clarity and then trust the RCA constituency to
respond in a God-honoring manner.
Pray for our ongoing relationships as a team, that we continue to stay defined and connected,
honest and respectful in our work.
Thank God for guiding our work, and pray for continued wisdom and insight. In an emotionally
charged and complex setting, our team continues to be hopeful for the future.
Pray that we as a team, and that leaders and members in RCA churches, will remember that we are
not our own, but belong—body and soul, in life and in death—to our faithful savior, Jesus Christ.
Praise God with us for wonderful things God is doing in our denomination, including the encouraging
reports we heard at this meeting about Mission 2020 and the developing classis in Florida.
Vision 2020 Team
8|PageThe RCA Needs a Miracle:
A reflection on what is needed for 200 churches not to leave the RCA
Rev. Ron Citlau
In January, a group of RCA leaders met to pray and consider the work of the 2020 vision team, the future
of the RCA and the upcoming General Synod. A growing consensus emerged: barring a ‘synod miracle’,
it’s time to graciously leave the RCA. Full disclosure: I am part of this group of leaders and I am part of
the contingency planning of what leaving might look like. This separation could mean up to 250
conservative churches leaving the RCA, maybe less or maybe more. My elders are prayerfully discerning
next steps and over the next few months we will, I am sure, be having conversations with our church
community bringing them up to speed and seeking discernment. I for one find no joy in this. If the RCA
splits, it would be a time of lament.
As the vision 2020 team has stated, we are largely a conservative denomination. Yet, for the last
decades the RCA has been unable to clearly state its thinking on gay marriage, gay ordination and
gender identity. The majority believes in a traditional and historic view on these matters while the
smaller minority has embraced gay sexuality as a gospel good that should be celebrated. The tensions
are high and everything is coming to a head. The denomination needs to be clear about what it believes.
There can be no more waiting. If things are left unchanged, there will be a split. The RCA needs a
miracle.
Miracles happen. A miracle is God’s purposes, intent and power breaking into a situation where nature
has already decided the outcome. Miracles change the outcome to one that was an impossibility before.
When a person has inoperable brain cancer and nature’s outcome is death but by prayer the cancer
disappears, this is a miracle. When a family cannot pay their mortgage and nature’s outcome is
foreclosure but by prayer and faith the money ‘shows up’, this is a miracle. As I pray for a synod miracle,
I wonder what a miracle would have to look like for us to know that there is hope for the RCA and
orthodoxy.
The first sign of a miracle would be a deep and authentic humility born out of repentance—a revival of
persons and churches. We have not honored the Lord. The embracing of a secular and modern sexual
ethic is sinful. The embracing of gay marriage is anathema to the gospel. This is the historic
interpretation of the biblical text, the historic teaching of the church and a faithful interpretation of our
canons and catechism. This repentance would manifest itself in either progressive pastors and churches
changing their mind on these fundamental issues or graciously leaving the denomination. Repentance
would also mean a constitutional change that firmly declares the historic, biblical view. From the
traditional point of view, the denomination cannot be of two minds on this issue since it is a primary
issue—heaven and hell weigh in the balance. If this were to happen, it would be a substantive sign of
God’s power and goodness at work. It would be a miracle.
The second sign would be a restructuring of classes in the RCA. It is simply unacceptable to
conservatives that 11% of confessing members can stop the will of the 89% of confessing members in
the RCA on any constitutional issue. This is our current structure. I can get on board with protecting the
super majority rule a beloved (but modern) RCA tenet. A synod miracle would be a restructuring of our
polity so that the 89% are rightly represented. This would mean terminating small classes and breaking
apart large classes. The goal should be that our classes represent a system where when a supermajority
exists it can act. If this were to happen then a miracle is happening.
9|PageThe third sign would be a constitutional change that would make the rulings of general synod
authoritative on lower bodies. This is a reformed pillar highly held in history as a fundamental reason for
higher bodies and desperately needed in the RCA. This would include the ability of general synod to
enforce its authority by bringing charges against classes that would not enforce the rulings of the
greater body on its ministers and churches. This would allow for a mechanism of discipline against
classes that does not exist. If this were to happen, it would be clear that God is renewing the RCA.
A final sign would be a commitment from our seminaries to commit to teaching a traditional view on
human sexuality, a commitment to train seminarians in grammatical-historical method and the removal
of professors who are not aligned with the denomination’s teaching and direction. It does the RCA no
good if our institutions are liberal while the denomination is conservative. If the seminaries are liberal
this denomination will face a liberal minority led by liberal pastors every generation. Our system of
training will produce these pastors. If the seminaries committed to raising up leaders who are reformed,
orthodox and passionate about the gospel then it would be clear that God is working a miracle in the
RCA. (I will say that Western Seminary continues to move in a conservative direction and thanks to many
strong leaders has a solid evangelical/reformed foundation. If it can continue to hire professors like Dr.
Todd Billings, they will be a great asset to the faith.)
The changes that are needed are dramatic and costly to the RCA. They are nearly impossible. Thankfully,
we serve a God whose son defeated death. Renewing the RCA is not a challenge for him. The RCA needs
a miracle and I am praying that it receives one.
10 | P a g eMoving the Goalposts
Rev. Steve Mahonnet-Vanderwell
Pastor, Second Reformed, Pella
Football season is at last over, but imagine this scenario. Your team is ahead by a point or two. Your
defense holds and the other team’s only hope is a long, long field goal. But wait, they appeal to the ref to
move the goalpost ten yards closer. The crowd roars its approval and suddenly the unlikely field goal is
now makeable.
Or imagine on election eve, 2016, Hillary Clinton declares that the Electoral College should be abolished
and the election should be determined by a simple majority. Stunningly, Congress and the Supreme Court
quickly agree, and Hillary is the winner and new president.
I know, I know. Beyond unlikely. Outlandish illustrations. About as outlandish as proposed changes in the
Reformed Church in America, my denomination.
If you’re not a part of the Reformed Church, I’m afraid I may have just lost you. Why should you care
about some intramural squabble? I believe, however, there are broader issues at stake here. I’m going to
try to make this about something bigger, more interesting, more concerning than a convoluted, niche
conflict.
Like almost every other Christian body in North America, the Reformed Church has been wrestling with
issues of human sexuality for some time now, specifically affirming and including LGBTQ persons. For the
past 20 months or so, we have had a Vision 2020 Task Force working on a way forward — slated to make
a report to our widest, annual assembly in June. (We’ve sent off small, diverse groups to study and
discuss and pray several times before.)
I would give the Vision 2020 group high marks for transparency, communication, and trust-building. They
have worked hard not to catch people off guard. They understand that contentious times are no time for
secrets and surprises.
Moving the Goalposts
In some last minute maneuvering at last year’s annual assembly (we call it “General Synod”), a proposal
was put forward and passed that any constitutional changes coming from the 2020 group need only be
approved by a simple majority. According to our Book of Church Order, constitutional changes need
approval of two-thirds of the local groups of congregations (we call it a “classis” from the Latin for fleet,
similar to a presbytery). It is not unlike the way changes to the United States Constitution requires
approval of two-thirds of the states for constitutional amendments.
Needless to say, this has caused great controversy and consternation. All sorts of accusations have been
made about the proposal. Moving the goalposts and abolishing the Electoral College are oft-used images.
At the very least, the simple majority idea is ill-timed. When trust is low and vitriol is high is not the time
to bring out another wedge. If we in the RCA are in a season of restraint and prudence, then this proposal
transgresses that. Halfway through the 2020 process, it undermines, maybe sabotages, that group’s
attempt to bring their proposals into a calm-as-possible environment.
Kicking the Can
If you hear the phrase “kicking the can down the road” in a conversation about all of this, you can be sure
you’re talking with an advocate of the “simple majority” change. Seriously, is it in some talking points
memo?
Kicking the can down the road means that the Reformed Church can’t handle any more discussion and
dissension about LGBTQ people. We’ve talked and studied and prayed long enough — it is claimed. It is
time to decide. Do something!
It might seem unbelievable, but Sophie, my wife, and I sometimes disagree. Sometimes our
disagreements are not superficial and simple annoyances. We can’t agree. Maybe we can’t even put our
11 | P a g edisagreement into words or focus. We persevere. We live with some tension. We process. We pray. We
wait. We talk some more.
What we don’t do is say “We can’t kick the can down the road anymore. Enough! We must decide now.
We must have certainty and unanimity or we must divorce!” We have a commitment. We believe time
helps. Some sort of imperfect way forward will appear. We will find a way even if we don’t find an
“answer.”
So it is with all things complicated. Imagine claiming that the US should stop kicking the can down the
road on racism! The Civil War is 160 years ago. MLK is over 50 years past. But we are still processing.
Things don’t resolve quickly. So it will be with conversations about LGBTQ persons in the church. Do you
really think you can stop kicking the can down the road and then this conversation will simply disappear?
Know Your History
Another claim of those in favor of this simple-majority change is we are at a unique stalemate. Continuing
to use the two-thirds standard fails to understand how deeply stuck we are. This time, this discussion, is
an exception.
Such claims simply don’t know the history of the Reformed Church in America. There have been deep
divisions before. Back then, advocates for change could have said that the two-thirds bar was just too
high. The ordination of women and the adoption of the Belhar Confession as a fourth doctrinal standard
would have happened much sooner. The RCA would have merged with the then-“Southern
Presbyterians” in the late 1960s. In the midst of these deep controversies no one had the recklessness to
propose a simple majority.
Caving in to the Culture
“Capitulating to culture” — in certain Christian circles, it is about the worst thing you can say about
someone or something. It suggests, of course, listening more to the zeitgeist than the Holy Spirit, taking
your cues from the TV more than scripture. It’s a pretty handy, bendable accusation. Almost any side can
use it in any argument. Often it seems a lot like spotting specks in others’ eyes rather than the plank in
your own.
Again and again I am struck how the arguments for a simple-majority echo our culture.
Ever since the grade school playground we’ve been trained to yell “Let’s vote!” and “Majority rules!” any
time division erupts. You hear this in efforts to do away with the Electoral College. Or in claims such as
the ten least populated states have ten million people and 20 senators, while California has 40 million
people and two senators.
Similarly, there is an abundance of allegations floating around and all sorts of mathematical attempts to
slice the pie claiming the RCA is being “hamstrung” or “held hostage” by a tiny minority. Whether or not
the math is reliable, what these claims fail to realize is that the classis is not equivalent to a congressional
district. They have always been different in size, and size has little to do with the many important
functions of a classis, other than voting on constitutional amendments.
Comparisons of church government and civil society or the United States’ Constitution are unavoidable,
but only helpful to a degree. In fact, they are generally unhelpful and usually contribute to this “cultural
capitulation.”
The church (Universal, a denomination, and a local congregation) is not a democracy. When we want to
yell, “Majority rules” and “Let’s vote” we know we are in the sway of culture. When we want to count
noses, argue about fairer representation, and redraw boundaries, we are in the sway of culture.
Voting can be one instrument for the church — along with prayer and patience and conversation,
respect, agreeing to disagree, loyalty, and a host of other qualities.
But a simple majority tells you almost nothing about the ways of God or the guidance of the Holy Spirit.
The proposed change in the RCA is more an expression of impatience, frustration, and resentment. It’s a
power grab.
*****
12 | P a g ePS–I mentioned my appreciation for the 2020 Task Force’s efforts to be transparent and communicative.
Now that their overall direction seems to be coming into focus — “defined and connected” — their
honesty may feel more like a burden rather than a gift. Already one senses a whisper campaign to
discredit them — “too psychological and not biblical,” etc. Rumors suggest some congregations and
groups will break away as soon as the 2020 group’s recommendations are official, not even waiting for
General Synod to consider them — causing me to wonder if you enter a process only committed if you
“win,” did you ever really enter the process fully and honestly?
13 | P a g eKicking the Can Down the Road:
Why the RCA cannot have unity if it disagrees on homosexuality
Rev. Ron Citlau
Steve Mathonnet-VanderWell has written an essay about the process unfolding in the RCA titled,
“Moving the Goalposts and Kicking the Can”. Published in the, Reformed Journal: The Twelve, this essay
is a response to what the author sees as the many errors of the conservative movement in the RCA
concerning human sexuality and the denomination. Whatever else might be said about the essay, the
author is both exasperated and bewildered. He is exasperated because he feels that conservatives are
out for a “win” no matter the cost. He seems bewildered because for him conservatives are not playing
fair, they are moving the goalposts.
He dramatically misunderstands what is going on in the RCA. This is not a disagreement but a schism.
I want to see if I can help members, leaders and churches in the RCA understand the underlying tension
in the denomination and give context to what might seem like conservative desperation. The crux of the
issue is this: the denomination is struggling to understand what is Christian unity and are there limits to
it. Both sides have their views on sexual ethics, what is the gospel for their gay neighbor and biblical
hermeneutics. But underneath all the disagreement, Christian unity is the fundamental issue. Or to say it
another way, does Christian unity demand that we stay together even as we stand in dramatic
opposition on sexuality, the gospel and how we understand our faith?
Jesus prays that his people would be one. He tells his disciples that the world will know we are his
followers by our love. In Ephesians, Romans, 1 Corinthians, Philippians, Colossians and 1 Peter, there are
apostolic admonitions to maintain church unity. Martin Manser, in his dictionary of Bible themes defines
church unity this way: “The church is one in essence, because it is founded on one gospel, united to one
Lord and indwelt by one Spirit”. He continues that this unity has historically been understood as a
reflection of the Trinitarian community. For Christians, unity is to be highly sought for and maintained.
Yet, we all agree there are limits to our unity. If I claimed to be the Lord and I could get my classis to
agree with me and I asked for General Synod to bless our new understanding of my identity, there
would be quick and concise action. There is distortion going on. A complete misunderstanding of the
bible and the gospel is taking place. Most importantly, people are being (eternally) harmed by my
actions and the actions of my classis. The RCA would brand me a heretic and move quickly to discipline
the classis. They would be right to do so. This is because our unity is based upon shared distinctives.
Jesus is Lord. The gospel is centered on him and no one else.
Our unity is based upon, humanly speaking, agreeing on basic facts about God, Jesus and the bible
including Christian ethics (the RCA today would not put up with a racist pastor or classis seeking for
General synod action to support segregation). We must agree on certain doctrines and belief or there is
no unity. Martin Lloyd Jones in his essay, “Maintaining the Evangelical Faith Today” makes this very
point.
Explicating Acts 2:42 Jones writes, “The apostles’ doctrine comes before fellowship.” The rest of the
New Testament proves this. In 2 Corinthians, Paul says there are false apostles and different gospels
that lead people away. He does not stay in union with these false teachers who proclaim a different
gospel, he seeks to root them out. In the book of Galatians, he says that those who teach a different
gospel are “accursed”, not the language of unity. In 1 Timothy he tells his protégé that some will leave
the faith to pursue other gods; their moral choices break unity. John calls those who hold to false
teaching, “antichrist” and tells the church to not receive them. Finally, in the book of Jude, Jude places
14 | P a g ethe blame of division on scoffers, “following their own ungodly passions”. Such ‘Christians’ Jude tells us
are, “fruitless trees in late autumn, twice dead, uprooted”. There is no doubt that there are limits to
unity.
The Bible says that incorrect teaching on sexuality and sexual immorality breaks unity. In 1 Corinthians 5
Paul writes these sobering words, “It is actually reported that there is sexual immorality among you ….
Let him who has done this be removed from among you”. Later in the chapter Paul tells the Corinthians
that if someone says he is a brother and is guilty of sexual immorality to, “not even eat with such a one”.
In the book of Revelation, Jesus judges the church of Thyatira because it tolerates Jezebel who teaches
and seduces, “my servants to practice sexual immorality”. Jezebel is not a person but a worldview and
spirit of sexual license. Jesus says Jezebel is in fact, “the deep things of Satan”. The church is to have
nothing to do with Jezebel.
Of course, in the bible is a river of mercy for the sexual sinner. Paul takes the time to make clear that his
commands are for those who claim Christ not the unbeliever. We are to be in relationship with those
who are far from God, no matter the life they live. Disunity happens when there is no repentance of a
believer or when a Christian celebrates sin as a moral good. Jezebel’s evil is in her teaching that leads to
sexual immorality. The Corinthian church’s sin was being so arrogant to say grace made decent what
was clearly immoral. The sexually immoral in 1 Corinthians are to be put out because Paul had, “already
pronounced judgment on the one who did such a thing”. There is a similar theme in 2 Thessalonians
3:14, “If someone does not obey what we say … take note of such a person, and have nothing to do with
him”. Though this should be applied pastorally and wisely, two things are clear. Sexual sin is a primary
issue of fellowship and false teaching on sexual ethics is anathema to the gospel because it leads people
astray.
If sexual sin is a primary issue of fellowship and false teaching on sexual ethics is to be judged for its
harm, then we must answer this question: is practicing same-sex sex biblically immoral? It is here that
my progressive brothers and sisters will say things like, “there are only 7 passages about homosexuality
in the bible and Jesus never talks about it”. Or, “the bible is ignorant about orientation and has no
conception of something like gay marriage. Faithfulness and love are the values that the bible is
defending and a committed gay couple who marry are living out the spirit of the law even if they break
the letter. So, we should embrace gay marriage and gay identity as gospel good.” This is the gospel for
the gay person according to the liberal Christian leader and church. Liberals want a denomination that is
fully open and affirming. This is their aim. They will leave if there was ever any enforcement of the
conservative position. Conservatives think that the gospel declares that homosexuality activity is sin and
is something that needs mercy; the biblical story is clear to us from beginning to end—sex is for
marriage, one man and one woman for life; there are lots of verses about that. Sexual activity outside of
traditional marriage is disordered sexuality and sinful. Conservatives want the denomination to make a
constitutional stand on sexuality and then discipline those churches that are out of order. Steve seeks to
give us wisdom from his marriage. He wants to show us that these vast disagreements aren’t something
to ‘divorce’ over:
It might seem unbelievable, but Sophie, my wife, and I sometimes
disagree. Sometimes our disagreements are not superficial and simple
annoyances. We can’t agree. Maybe we can’t even put our
disagreement into words or focus. We persevere. We live with some
tension. We process. We pray. We wait. We talk some more. What we
don’t do is say “We can’t kick the can down the road anymore. Enough!
We must decide now. We must have certainty and unanimity or we
15 | P a g emust divorce!” We have a commitment. We believe time helps. Some
sort of imperfect way forward will appear. We will find a way even if we
don’t find an “answer.”
What the liberal and moderate wings of the RCA do not understand is that we are not considering
leaving because we disagree but because we see the teaching of homosexual activity as morally good a
teaching of Jezebel that leads people astray. We are considering leaving because liberals want to ordain
sexually active gay pastors and perform gay marriages. You are celebrating the immorality of Christian
leaders and Christian followers. Paul says to turn out and we see you declaring, “embrace”.
Using the marriage metaphor imagine that a husband cheats on his wife. She finds out. He then tells her
that not only has he been doing this but he is going to continue. He also wants to teach the kids about
how this is a valid form of marital ethics. When she gets upset and weeps in lament, he says she is being
judgmental and narrow-minded. She tries everything because her marriage vows mean something to
her. Therapy, interventions, prayer, reading, understanding and learning his point of view. But at some
point, for the sake of her soul and the future of her children she says, “I can’t kick the can down the road
anymore. Enough! You and I must decide now whether you will repent, commit or not. I must have
certainty. If we cannot have unanimity on this core issue, we must divorce”. This is how conservatives
feel about liberal teaching on homosexuality and the ethical embrace of sin by the progressives in the
RCA. It is ongoing, unrepentant, celebrated spiritual infidelity.
Conservatives are not going to change our minds on the sinfulness of homosexual activity nor will we
ever embrace gay marriage as Christian. We cannot accept the ordination of gay pastors who embrace
their gay identity and fornication as a holy life. We will not call evil good. The bible is explicitly clear. We
are confident in our hermeneutic and we are humbly narrow-minded. These new teachings and ethics
lead people astray and are eternally dangerous. We have done everything we can think of to preserve
unity. Circles of reconciliation, repenting, listening and study groups. We love you but you are
catastrophically wrong. The words of John and Paul make us rightfully fearful that unity with you will
cause judgement on us.
This is the last general synod that we will seek a way to preserve unity. But like the wife that will not
accept ongoing, unrepentant infidelity, we cannot allow the church to celebrate and preach what the
bible condemns and judges.
There can be no more kicking the can down the road. There must be clarity. The unity of the church
depends on it.
16 | P a g eAppendix
Letter to RCA Leaders
Pastor Scott Treadway
Each of us has a story about how the RCA shaped our lives in profound ways. For me, an RCA church
planted in 1968 was my refuge from a dysfunctional home as it opened its doors to community youth
every Tuesday night. There, I began my faith journey when God’s forgiving grace through Jesus Christ
was revealed to me in words and in unconditional love. As I grew up in that church, I was invited to lead
in high school, then mentor middle schoolers, then intern, then serve as youth pastor for 13yrs, and now
serve as Lead Pastor of Rancho Community Church. I met my wife at Rancho, all 4 of my children were
baptized at Rancho, and most of my lifelong friendships are from Rancho. The RCA has been my home
for the entire 37 years of my faith, my family, and my friendships.
Over the years, the RCA became something very different. Some call this “ever-reforming” while others
call it an abandonment of orthodoxy. In an effort to maintain a notion of “unity” within a polity that
carries authority in the extremities, the RCA has lost a common hermeneutic, lost a common Gospel,
lost a common mission, lost a common story, lost a common understanding of sacraments, lost a
common understanding of human sexuality, and is now drifting in a perpetual culture of conflict.
Additionally, our denomination is rapidly declining, yet the infrastructure grows (as dues grow) leaving
less and less for Classis ministry and the ministry of the local church. Given all of this, it is
understandable why some progressive churches have dually affiliated, why some conservative churches
have left, and why many conservative churches are now posturing to leave.
The inevitability of something drastic needing to change has led the RCA to form another team to
imagine a way forward. The Vision 2020 Team is an amazing group of Christ-centered women and
men, moderated by experts with Christ-centered hearts, who are doing incredible (and incredibly
difficult) work. The gravity of the team’s focus (as expressed through regular updates) is to include a
gracious separation model as a part of the recommendation to General Synod 2020.
There are (2) models of separation we have all seen in other denominations:
1. A separation from outside: A new organization starts from outside the denomination as a break-
away and then invites churches from the denomination to join. ECO is a prime example as a
break-away from the PCUSA. This was a battle often fought in courts, it created intense pain,
and became an utter waste of tens of millions of dollars. It was anything but gracious.
2. A separation from inside: The denomination itself comes to the sober conclusion that
separation is inevitable and walks a process of forming one (perhaps two) new denominations
with a determination to take care of each other along the way. This would include ensuring
staff, missionaries, retirees, properties, and agencies are cared for in a smooth and orderly
transition. The Methodist Church is seemingly in the process of a gracious separation and this
appears to be a much more God-honoring model.
In January 6th and 7th, (25)-(30) conservative pastors met in California to deepen relationship and
continue the discussion about contingency planning that many groups across the country are engaged
in. At one critical point in the discussion, it was asked, “what needs to happen for many conservative
churches to stay in the RCA?” 4 things were identified:
17 | P a g e1. A conservative hermeneutic
2. A traditionalist theology on sexuality and marriage imbedded in the constitution
3. A polity allowing discipline of ministers, professors, and classes
4. A much leaner denominational structure
It was agreed (and later confirmed by an RCA attorney) that it is “not possible” to effect such sweeping
changes within our current polity and culture, and that “something new would have to be formed”.
Upon seeing this reality clearly and wanting to be as open and transparent as possible, this group agreed
that this message should be shared openly with Vision 2020 leadership and the General Secretary.
Within 24 hours, those calls were made and transparent, healthy conversations were had. The
conversations carried both the sorrow of the inevitability of a significant number of churches leaving and
the weight that separation will require much sober work going forward. The mutual commitments were
to ensure separation happens graciously with a determination that every minister, church, Classis,
Region, retiree, missionary, and staff will be cared for and provided for in the process.
There are several matters that should be made clear so there are few misunderstandings:
1. The January group of ministers does NOT represent all conservatives. No group of a few can
possibly represent everyone. In fact, some among the January group may end up staying in
the RCA. Some conservative churches will leave the RCA and some conservative churches
will stay. Some churches are more diverse and will have to wrestle through whether to stay
or leave over time.
2. There are at least (3) or (4) groups of RCA churches that are contingency planning for a
possible formal separation. As of now, and out of courtesy to our current 2020 process,
these groups are not speaking to each other, and as of now, none of these groups have
formalized institutionally.
3. The best guess is that between 150 and 250 churches may leave. This is NOT an
authoritative number, but an educated estimate in line with the COSE report as well as
many informal counts of largely conservative Classes and Regions.
4. To my knowledge, there is no formal recruiting of RCA churches to leave the RCA from any
of the (3) to (4) groups. To my knowledge, the commitment of the groups that are
contingency planning is that there would be no formal recruiting of RCA churches before
General Synod 2020, but simply availability to answer questions from ministers as they
reach out and ask for advice and counsel.
5. The decision to share with Vision 2020 team and the General Secretary the news that
groups of churches are formally contingency planning is motivated by courtesy and a desire
to ensure a smooth separation so we do not have a large, chaotic exit of churches which
may result in a rapid defunding of the denomination. It seemed good to us that it would be
better for those groups keep communications honest, open, and in a spirit of cooperation
with the RCA. Looking at reality (as painful as it may be) is best for everyone. It is assumed
that many conservatives will begin the process of leaving the RCA unless a “miracle” takes
place this summer. The “miracle” could be defined as accomplishing the (4) requirements
listed above.
6. I heard from one individual (and there may be others) a suspicion that a motivation to
separate may be driven by money. There could not be a more incorrect and offensive
judgment. It was assumed that since the Methodist proposal involves $25m in seed money
for a new conservative denomination that a newly-formed denomination from the RCA
would want money as well. I have never heard anyone ask for or assume money will be
given to seed a new denomination. In fact, the only money-related conversations I have
18 | P a g eheard are motivated by ensuring there are enough resources to care for those who would
be adversely impacted by a separation.
7. Considering the potential conflict of interest arising from my membership on the Vision
2020 team and my ongoing participation in a group now engaged in more formal
contingency planning, I have offered to resign from the Vision 2020 team but continue to
help as requested. The Vision 2020 team has responded with a unanimous invitation for me
to continue on the team, which I happily will with the knowledge that I am motivated only
by a desire to do what I can to ensure every church and minister (progressive, moderate,
and conservative) is free to thrive while caring for everyone impacted by the transition to
come, in whatever form it takes.
The time between now and General Synod 2020 is critically-important. Many conservative ministers
and churches will be watching the preparation for General Synod and looking for either, 1) signs of
radical reformation of our polity and culture with a solidly conservative and constitutionally
enforceable hermeneutic and theology, or 2) the same pattern of a culture of conflict and inaction. If
there is not a summer “miracle” at General Synod there is the expectation among many conservative
ministers that there will be a separation of between 150 and 250 churches. In my opinion, having an
educated guess as to the number of churches that could potentially leave is healthy in order to plan
what the impact of the separation might be on budgets, and more importantly, people.
Finally, if there isn’t a summer “miracle”, what will be the mechanism for separation? Will separation
happen from the outside as groups form and invite RCA churches to leave, or will separation happen
from the inside as, together, like a cell dividing, we essentially plant another denomination graciously
and free one another for our unique mission.
Caring for everyone as we go through the process is key, and the best way to do so would be to keep
communications open, clear, honest, and transparent, all the while believing the best in one another.
Many people will struggle through this coming season and they will need emotional, spiritual, and
tangible care from all of us. Staff will look for work, missionaries will worry about support, ministers will
have hard choices to make, diverse congregations will debate, and tens of thousands who love the RCA
will grieve that the RCA as we knew it no longer exists.
But something new will rise. None of us know exactly what that will look like, but we do know that God
is a God of resurrection, and new life will emerge. My hope, my prayer, and my labor in the RCA will be
focused in this next season on caring for those impacted by the coming changes, helping to navigate the
complex road ahead wherever I can be helpful, and doing what I can to facilitate new resurrected life so
everyone (progressive, moderate, and conservative) is free to pursue God’s calling on their life and
ministry.
In Christ,
Scott Treadway
Lead Pastor - Rancho Community Church | President - Classis of California
19 | P a g eYou can also read
