Reformed Catholicity vs. Reformed Fundamentalism
A previous version of this article was initially published on Semper Ref on May 9th, 2022.
While some doctrinal differences in the PCA do exist, I contend the deeper divide and source of conflict in our communion isn’t rooted in our thinking differently but has to do with how we handle difference relationally. In other words, some are capable of remaining connected to others with whom we have differences while others instinctually react to difference by aggressively demanding conformity and then disconnecting if difference remains.
If we consider the possibility that what’s driving conflict is primarily relational anxiety1 rather than doctrinal difference, my hope is that we can pursue new paths forward together in the PCA that will enable us to continue pursuing our mission to be faithful to the Scriptures, true to the Reformed faith, and obedient to the great commission. This path requires the posture of Reformed Catholicity rather than the posture of what I’ll call Reformed Fundamentalism.
What do I mean by Reformed Fundamentalism and Reformed Catholicism?
First, allow me to say that I don’t use the term fundamentalism in a strict historical sense. Everyone in the PCA is a fundamentalist in the original, historic definition of the term in that we hold to the doctrinal convictions of that early movement on Jesus Christ, Scripture, the bodily resurrection and return of Jesus, and so forth. Secondly, I don’t mean to use the term pejoratively though I am using it negatively.
By Reformed Fundamentalism I mean Reformed Christians who adopt the posture that developed in the early Fundamentalist movement, which now characterizes many people in many different movements, namely, the posture of combativeness and disconnection which is marked by a lack of intellectual charity, curiosity, and imagination. Christians must, at times, be combative and disconnect from those who depart from sound doctrine, but Christians must not adopt a permanent posture of combat and disconnection. Reformed Fundamentalists hold Reformed distinctives in such a way that they cannot stand to stay connected to others relationally amidst disagreement of almost any kind. Rather than humble curiosity that is able to slowly gain an understanding about how and what others think, distrust grows, motives are assigned to others, and many, if not all, disagreements are treated as matters of orthodoxy. This posture involves constant suspicion of outsiders and regularly seeks to purge insiders who appear to be compromisers. The posture lacks generosity and charity through its inability to listen well such that others are truly heard and understood. More basically, it lacks humility because this radical suspicion of others is absent in regard to one’s own motives or possible ignorance.
Reformed Catholicity, on the other hand, is a posture of curiosity, charity, critical appreciation, and cooperation grounded in and faithful to Reformed distinctives. Reformed Catholics are able to remain distinctively Reformed while also learning from other Christians inside and outside their denomination and throughout church history even when there are large disagreements over important issues. They are eager to work together with others where there is common ground and comfortable being clear on where there is disagreement and even concern.
The difference between these two postures is not primarily doctrinal, with Reformed Catholics being loose and Reformed Fundamentalists being strict. The difference is grounded in the relational anxiety carried by individuals and groups, an anxiety grounded in pride and fear. The Fundamentalist posture of combativeness and disconnection that treats any difference as compromise flows out of a heart that fears losing control over the direction of the denomination or culture and a heart that finds its sense of superiority in being right. When we are filled with pride and fear, the presence of difference is a threat to be overcome or avoided rather than an opportunity to learn and grow or an opportunity to critically appreciate and possibly persuade.
Gospel Identity and Peace
Rather than being filled with pride and fear, the good news of Jesus can fill us with humility and hope. Because we are saved by grace alone, we have nothing to boast about and no ground to stand on to exalt ourselves above others. Because Jesus is the truth, has risen in victory, and is exalted at the right hand of the Father, we know the truth will set us free and will win out in the end, so we don’t have to be afraid of having our ideas challenged. If we have confidence in Jesus, the presence of difference will not throw us into combat mode (at least not right away), nor will it lead us to distance ourselves from other Christians over our differences in fear of a slippery slope.
Furthermore, because Jesus has united us all through his death and resurrection in order to bring us to God, we must maintain this unity as Christ’s body with many different members. Difference is a necessary condition of the church body, and therefore uniformity in the body is not a proper goal. Yes, we should pursue being of the same mind, but we must also recognize that we will not, until Jesus returns, see eye to eye on every doctrinal question (see Romans 14:1-15:7 and 1 Cor 8-11). So, we must learn to embrace Christians in other traditions as gifts to us and to the wider body even when we have profound doctrinal disagreements. Further, we must embrace and trust Christians inside the PCA that may have different views on matters that fall within our confession rather than assuming every difference reveals doctrinal compromise and a secret agenda of moving us into liberalism. This embrace requires us to strive to understand one another with humility and charity.
My hope and prayer is that we as a denomination would take a look inside of ourselves and discern whether our posture toward one another is rooted in prideful anxiety or humble confidence. As Jesus taught, our words about and toward those with whom we disagree give us a window into our hearts. Do our words accurately represent the positions of our opponents? Do our words assign motives to our opponents? Do our words reflect fear and hostility? Do our words mock, slander, or insult our brothers and sisters? These ought to be warning signs to us that our posture towards difference needs to change.
A Reformed Catholic Future
If we in the PCA are going to move forward together in our mission in an increasingly post-Christian North America, we need to take the path of Reformed Catholicity, that of curiosity, charity, critical appreciation, and eagerness to work together and with other Christians where we have common ground.
This does not mean we abandon or neglect our Reformed distinctives. We must be rooted in our theological standards, drawing on the rich resources of our tradition as well as staying within the boundaries of our system. But our rootedness should not be pitted against gladly receiving the gifts and insights of the whole body of Christ throughout time, space, and tradition. For example, while Presbyterians rightly reject the imposition of many manmade traditions, forms of prayer, or seasons of fasting and feasting, this does not mean we should reject the gift these practices may be to those who freely use them despite them being absent from Presbyterian practice for most of our history.
Or to use another example, while we have deep disagreements with Christians outside the Reformed Tradition, we can still appreciate and learn from their strengths. Presbyterians are known for excelling at rigorously pursuing the truth while other traditions excel at goodness in their service and evangelism or at beauty in their piety and righteous suffering. A Reformed Catholic future for the PCA will involve increased exposure to and appreciation for the faith and practice of Christians in other denominations and in other cultural expressions of the Reformed Tradition.
The path of Reformed Catholicity also requires that we make important distinctions between the varying levels of doctrinal importance, even within our confession. We’re a good faith subscription denomination, but even strict subscriptionists admit that, since confessions have been and may be revised, not everything in the Westminster Standards is equally important. There are matters in our confession that are of first importance, that if lost, would no longer constitute true Christianity (ie. divine attributes, Trinity, the nature of Christ, salvation by grace through faith, etc.). There are also matters in our confession that are of second importance, that if altered, would impact the long-term health and fidelity of our denomination as we understand them in the Reformed Tradition (ie. presbyterian polity, soteriology, sacraments, etc.). Further, there are matters in our confession that are of tertiary importance, where we may disagree as PCA churches (i.e. creation days, remarriage, marrying Roman Catholics, some matters related to the civil magistrate, etc.).
Related to this, Reformed Catholics avoid drawing lines that Scripture doesn’t draw and thereby respect the freedom of conscience and Christian liberty. One of the strengths of our Tradition is our concern to avoid binding the consciences of individuals where Scripture does not do so explicitly or by good and necessary consequence. Unfortunately, our practice in the PCA isn’t always consistent with our convictions. Many PCA elders on both ends of our denominational spectrum seem intent on drawing lines as matters of Christian obedience on many issues that go beyond Scripture. Reformed Catholics will be careful to speak clearly where Scripture speaks while leaving room for Christians in various contexts and with various judgments to disagree in how we should speak, vote, sing, read Scripture publicly, gather input as Sessions from female congregants, organize seasons of Scripture reading, feasts, and fasts as a local congregation, and much more.
Finally, Reformed Catholics will not be anxious about participating in conferences or partnering with organizations that do not fully align with our confessional convictions when we find common ground and cause. This has been our practice in the past with many different organizations.
The Choice Before Us
The PCA consists of Presbyterians with a variety of views on subscription, how we relate to the broader culture, how we relate to other churches & Christian organizations, and more. This variety is a good thing that forces us to struggle together to continue to grow up into the unity of our faith. But this can only happen if we learn to stay connected to each other amidst our differences and to remain in the struggle with charity and humility that seeks to understand and learn before critiquing.
We have a choice to take two very different postures that will have a profound impact on our denominational health and mission. If Reformed Fundamentalism becomes the dominant posture, we won’t grow into maturity, to the measure of the stature of Christ, and our anxiety and constant narrowing will hinder us from welcoming in the nations as we fracture and dismantle our fellowship. But if we take the posture of Reformed Catholicity and refuse to allow our anxiety to drive our response to our differences, then we have a beautiful future ahead whatever cultural storms swirl around us.
I am not using the term “anxiety” here in the usual sense of the word, namely, the feeling of fear we get about the uncertainty and our lack of control over the future. Rather, I am using the term in the way psychologists in the “family-systems” school of therapy use the term. that is, as an arousal or hieghtened internal emotional state that leads to reactivity. This anxiety is chronic and not accute.