The Communion of Reformed Evangelical Churches holds the unique distinctive of allowing for paedobaptist and credobaptist churches within the denomination. A church may hold to the Three Forms of Unity or the Westminister Standards, among other reformed standards, or it may hold to the London Baptist Confession of Faith. This means that the elders of that particular church may refrain from any requests to baptize a baby, whereas their fellow elders or ministers in another church would happily baptize that same baby.
The Logic of our Communion
How on earth does that work? Can it work? Some have told me that it can’t work, but there is a certain logic to how we, as members of the Communion of Reformed Evangelical Churches, work together in this way. The reasoning is in understanding what reformed Catholicity should be like and then applying that understanding to a mutual agreement to receive each other in the Lord. Throughout, we seek to respect the conscience as much as possible.
Whether it practically works in our world is a different matter. It remains to be seen whether a credobaptist church can have a long and multi-generational partnership with the CREC, for our communion remains overwhelmingly paedobaptist and paedocommunion. Yet, we are attractive to many from the Baptist world because of our faithfulness in the culture wars. Perhaps we are also attractive because we have many shared cultural values with the Baptist world, for many of our best ministers and leaders are from that world.
However, there is a certain sense to it. We desire to be as small-c catholic as possible, recognizing all our brothers and sisters in Christ who share the same Lord. We are willing to do what we can to accommodate those, even in leadership, who might differ from us. Within our communion, we allow a breadth of doctrine within the bounds of the various historic reformed confessions we recognize. A given church must hold to one of several reformed confessions to become a member of our communion, and its leadership must hold to that confession (generally membership in local churches has a much lower bar, for we wish to recognize all those who confess Christ). Technically, this is quite broad, even if it doesn’t always appear so. For example, our communion is associated with postmillennialism. Still, there is no formal expression of a millenarian position in the CREC.
Fundamentally, we seek to practice reformed catholicity. We believe that our reformed catholicity ought to extend to our Reformed Baptist brothers and sisters. Therefore, among the reformed confessions that a church may hold, we also have the 1689 London Baptist Confession. The culture of our communion allows anything from a Reformed Baptist on the one end to a Lutheran-inflected reformed thinking on the other end.
This broadness doesn’t take away from our calling to a depth in our knowledge and love of scripture. Only through deep study of scripture can we move toward sharing in the mind of Christ. That is why we expect our ministers to at least adhere to the fundamental reformed doctrines in our various historical confessions. This adherence gives us boundaries as we dig into the scriptures and seek to grow more and more united in the mind of Christ.
Reformed Catholicity
What do I mean by reformed catholicity? It is two things: guarding the deposit of sound words that the church has always held to and recognizing all who serve Christ as Lord.
I first mean a desire to uphold the central teachings, always taught by the church of Christ as Messiah and Son of God and his historical resurrection for the redemption of our sins. The doctrine of the Trinity defends the first, and the doctrine of the inspiration of the scriptures protects the second. All church doctrine defends either the reality of these truths or refutes false doctrines that obscure or distract from the effect of these realities for the average Christian. We all (in any denomination, federation, or communion) practice a form of theological triage in prioritizing certain doctrines as first, second, and third importance.
Reformed Catholicity is also about recognizing all those who serve Christ as Lord. “Whoever receives one such child in my name receives me.” I must offer the ministry of reconciliation to all men. That means I must receive into the church all those whom God defines as church. God defines the (social) boundaries church through his gift of baptism. Therefore, I will receive as brothers all who have been baptized into the name of the Trinity so far as they do not deny him in confession or life. I must recognize the church as God constitutes it, not as I would constitute it.
Reformed Catholicity in the local church.
How does this apply in a local CREC? I can only speak to the Presbyterian-minded CRECs. While it is not a rule in the CREC, the vast majority of churches allow families to join that do not hold to infant baptism. They are not required to baptize their children. Within Presbyterian-minded churches we allow for this because we understand the cultural significance of changing from one mindset to another. It is not a matter of showing someone a verse. We desire to respect the conscience of these families. Interestingly, it can create interesting scenarios in which some of the children in the church take communion, and some do not, but this is how we bear with one another.
In my understanding, it is within the authority of the minister and the elders to call a member to account who fails to recognize the status of their children and present them for baptism, but I believe it is better not to use this authority in this case lest we break something. If you exercise this authority, it is unlikely that the family will remain in which case the status of their children will not be recognized anyway, or you may push them into making a decision they regret, and they will resent you for it, causing division in the church. It is not always right to exercise a given power. So, we seek to follow the example of the gentleness and humility of Christ. In a different scenario, we could use this authority if a Baptist-minded member were to keep his grown son from baptism when that son desires to be baptized and also presents the evidences of a faithful Christian life. This, of course, is an extreme scenario. It also represents a scenario in which the Baptist goes against his own beliefs. However, in most cases, Baptist-minded members who participate in our churches tend to present their children for baptism at a younger age.
Baptist churches within the CREC are expected to have a similar approach albeit from a Baptist perspective.
Reformed Catholicity Across our Communion
So how does that work out in the relationship with the Presbyterian-minded and the Reformed Baptist-minded in the CREC? Presbyterians would argue that the Baptist denies that reformed catholicity, while the Baptist would see the Presbyterian as improperly washed. They both have to give something. For this it’s helpful to go through the fundamental commitments that Council 2023 adopted for the preamble to the CREC constitution.
It means that we receive each other’s ordination. God has given the church the keys of the kingdom. The pastor is entrusted with these keys for the sake of the church. These keys open up the kingdom of heaven and close it through the preaching of the word and through discipline. The ordained pastor recognizes and receives the one who belongs to the kingdom of heaven and refuses the one who does not belong to the kingdom of heaven, as evidenced by that person’s life. At its most basic, a communion, if it to be meaningful, however much they might disagree on various issues, must receive and recognize that their colleagues legitimately exercise the keys of the kingdom of heaven. They do their basic job well.
That means within the CREC, we must receive one another’s baptismal status. The Presbyterian must receive that the son in a Baptist family is not baptized and bear with the fact that he receives this family even though they hold back their children from this gift of God. He can rest knowing that he is not the one who refuses them. The Baptist must receive the Presbyterian son as baptized, even though he is not appropriately baptized. Joe Rigney, in his studies on the London Baptist Confession of Faith has discovered that there has always been a group of Baptists that received infant baptism as “valid but improper.” It is not merely a new teaching among Baptists today. So, there has historically been room within the Baptist understanding to receive an infant baptism.
Accepting the ordination of the ministers in the CREC means that we also receive the communicant status that the elders of a given church confer. If one minister opens the door, the other church cannot close the door unless the man or woman is living in rebellion against God and his church. Again, this is derived from recognizing the ordination of the other ministers and elders in the church of Christ.
While there are difficulties in working this all out in a practical way, I believe this is a good step forward in recognizing that the boundaries of the church and the church’s ministry are God’s to decide, not ours. I don’t know if this system can work. I can still spot tensions within it. However, we are trying to be objective about the church’s current situation while remaining principled in our approach to our ancient and catholic faith.