At the beginning of last month, before Coronavirus lockdowns, a sizable and impressive conference took place at Garrett Kell’s Del Rey Baptist, in the Washington, D.C. area.
It was not bad that those Americans dared to look at the issues of politics and the church and
touched on issues from poverty to immigration as well. In what will be a
volatile election year with many evangelicals involved in Christian
nationalism the Just Gospel looked like a healthy and solid event.
The Del Rey Baptist church is a daughter church of Capital Hill Baptist.
The Just Gospel described itself as following:
No one saw the 2016
presidential election coming. No one predicted the effect the election
would have on the country — and the Church.
To some extent, our tribalism
has been exposed and perhaps deepened. Unity has become more fragile.
In all likelihood, the
Church will face the same stark choices and the same potential for
misunderstanding, disunity and tribal politics. This time, however, we
have an opportunity to approach politics and the election differently…
like Christians… like the pilgrims and aliens we are in the world.
The goal of Just Gospel 2020
is NOT to engage in partisan debate or endorse any party’s platform.
Nor is our goal to bind the consciences of attendees to a particular
policy prescription the Bible does not require. We will not recommend or
even comment on any candidate.
The Just Gospel 2020
conference goal is to help Christians think biblically and deeply about
being Christians and taking our Christian identity and perspective into
our political lives.
The organisers of the conference in any case had good intentions/
We hope to aid each other in our discipleship. We
are “strangers and exiles on the earth” who “desire a better country,
that is, a heavenly one” (Heb. 11:13, 16). We hope to model how
Christians who differ in secondary and political matters can
nevertheless do so charitably and in a way that preserves both unity and
freedom of conscience. We hope to make a difference — for the Church and
the country.
We need and want healing
conversations that serve the Church We need pilgrim politics that bear
witness to Christ and Kingdom to which we are headed. Join us!
The Neo-Calvinist movement addresses the situation of racism or even
hate groups. Traditional evangelicals and Trinitarian Baptists have failed
substantially on this issue and have ignored, downplayed or just haven’t
really spoken to this topic. Garrett Kell in his ministry has been
consistent on pushing back against those in the Southern Baptist
Convention who embrace Christian nationalism and marry faith and
politics. When the Southern Baptists had their regular meeting in
Dallas, Texas in 2018 it was Garrett Kell who tried to replace Vice
President Mike Pence speaking to the Convention with a time of prayer.
The conference was well balanced and covered a
large number of issues form immigration, to poverty, to politics and
the church. What surprised me is that there were more outsiders than the
traditional 9 Marks church circuit speakers. That made this conference well needed and necessary.
Before Jesus went to the Olive Garden where he would be taken prisoner by the Roman soldiers, Jesus had come together with his disciples in an upper room somewhere in Jerusalem, the city of David.
The son of man, born in Bethlehem and brought up in Nazareth, had come to Jerusalem to celebrate Passover with his disciples. 14 Nisan, Thursday evening, March 31, 33 C.E., and a full moon very likely adorned the skies above Jerusalem. Jesus Christ and his apostles had just concluded the Passover celebration when he took some other bread and a cup of wine.
Gospel writer Matthew wrote
“Jesus took a loaf and, after saying a blessing, he broke it and,
giving it to the disciples, he said:
‘Take, eat. This means my body.’
Also, he took a cup and, having given thanks, he gave it to them,
saying:
‘Drink out of it, all of you; for this means my “blood of the
covenant,” which is to be poured out in behalf of many for forgiveness
of sins.’” (Matthew 26:26-28)
For the master teacher this was not going to be "a one-time event". He requested his pupils to remember that night and to come to break bread in the future as a memory of what Jesus has done, having given himself as a lamb of God, shedding his blood for the forgiveness of sins.
The step that Jesus Christ took on the night of Nisan 14, 33 C.E., was much more than a passing incident in his life. The apostle Paul discussed it when writing to anointed Christians in Corinth, where the pattern was still being followed over 20 years later. Although Paul was not with Jesus and the 11 apostles in 33 C.E., he surely learned from some of the apostles what happened on that occasion. Furthermore, Paul evidently got confirmation of aspects of that event by inspired revelation. Said Paul:
“I received from the Lord that which I also handed on to you, that the Lord Jesus in the night in which he was going to be handed over took a loaf and, after giving thanks, he broke it and said: ‘This means my body which is in your behalf. Keep doing this in
remembrance of me.’ He did likewise respecting the cup also, after he had the evening meal, saying: ‘This cup means the new covenant by virtue of my blood. Keep doing this, as often as you drink it, in remembrance
of me.’”—1 Corinthians 11:23-25.
In this day and age we too have to remember this act of Jesus. Like he had an evening meal with his close friends we should have too. Though this year we shall be limited in such act, because we have to keep us to the restrictions of travelling and gathering as well as social distancing.
The present lockdown does not have to mean we can not have a memorial meal, nor should it have to mean we can not express our unity with other brothers and sisters in Christ.
We may not allow this unseen enemy get us away from our obligation to come together, even when it might be virtual, or to take our memorial meal.
The Gospel writer Luke confirms that Jesus commanded:
“Keep doing this in remembrance of me.” (Luke 22:19)
These words have also been rendered:
“Do this in memory of me” (Today’s English Version) and “Do this as a memorial of me.” (The Jerusalem Bible)
In fact, this observance is often referred to as the Memorial of Christ’s death. Paul also calls it the Lord’s Evening Meal — an appropriate designation, since this was instituted at night. (1 Corinthians 11:20)
Christians are commanded to observe the Lord’s Evening Meal.
that meal should us remember how Jesus put his own will aside to do the will of God and being prepared to give his flesh and blood he died as an upholder of his heavenly Father’s
sovereignty and brought salvation unto mankind.
Jesus ‘gave his soul a ransom in exchange for many.’ (Matthew 20:28) By having once a year a special evening to remember this we show our thankfulness. that is the least we can do. Observance of the Lord’s Evening Meal reminds us of the great love shown
by both Jehovah and his Son in connection with Jesus’ sacrificial
death. How we should appreciate that love!
Regarding the Lord’s Evening Meal, Paul said:
“As often as you eat this loaf and drink this cup, you keep proclaiming the death of the Lord, until he arrives.” (1 Corinthians 11:26)
Individual anointed Christians would partake of the Memorial
emblems (breaking the bread and drinking the wine) until their death. Thus, before Jehovah God and the world, they
would repeatedly proclaim their faith in God’s provision of Jesus’
ransom sacrifice.
The Passover was held only once a year, on the 14th day of the Jewish month Nisan. (Exodus 12:1-6; Leviticus 23:5)Wednesday the 8th of April 2020 is the day all lovers of God all over the world shall remember that exodus from Egypt, the liberation from human slavery of the People of God. Christians also shall remember how all mankind can come under the grace of salvation by the sacrificial offer of Jesus and therefore shall also remember that night when Jesus took that bread and wine as a symbol for a New Covenant.
Let us be blessed and be happy that we can remember those memorable nights when salvation came over mankind.
These coming days we make time to think about what Jesus has done.
Lots of Christians do forget that God can not die, but that Jesus really has put his own will aside to do the will of God (when Jesus would be God he naturally would always have done his own will). Jesus really found his death at the stake and after his resurrection could show the wounds of his torture at the stake, proving he is no spirit, like his Father is Spirit.
In the Scriptures we also can find how Paul describes the true Christ or Anointed of God and not God the
Anointed, something totally different. As a devout Jew Paul was
convinced that in Jesus could all people receive salvation or redemption
through Jesus and not through God His blood, because Paul knew that God
has no bones, flesh or blood Him being a Spirit. John and the other apostles believed the same as any other Jew would believe. (Luke 24:39; 1
Corinthians 15:50; John 4:24)
Paul does not say Jesus is God but defines Jesus to be in the image of the invisible Elohim, the firstborn of every creature. You seem to forget we all are made in the image of God. God is invisible but Jesus
not and was seen by many who did not fall death when they saw him. No man can see God and live (Exodus 33:23; John 1:18; 1 Tim 1:17).
Paul like the apostle John also considers Jesus as the instigator of
the New World, a new creation of which all followers of Jeshua shall
become inheritance.
Paul writes that it was for it pleased the Father (i.e. Jehovah God)
that in Jesus should all fulness dwell because we may count on it that
peace is made through the blood of his death at the stake (please also
do not forget that God can not die). This giving of his own body and
soul as a ransom was to reconcile all things unto himself; by him, Paul
says, whether they be things in earth, or things in heaven.
In the Olive Garden the night before his execution when Jesus prayed the
scripture uses phrases like,
“My soul is exceeding sorrowful unto
death”…
”he went forward an little, and fell on the ground, and prayed
that, if it were possible unto thee; take away this cup from me: never
the less not what I will, but what thou wilt”.
Jesus expresses that he wants God Will to be done and not his will. In case Jesus is God, naturally than it would always be his own will which would happen.
In this Olive Garden we find the son of man praying to his heavenly Father, and not praying to himself, which he would have done when Jesus is God. See Jesus did exactly
what we are expected to do. Pray for our need, but submit to the will of the Father. Know that what he is asking us to do is needful and necessary.
If Jesus would not have suffered for us, then his sacrificial offering would not benefit us. When Jesus is God and if he as God having come to this world would have faked his temptation, his praying to the Most High and faking his death (because God cannot be tempted nor die) then we would not
know the Father.
If you do not have times of suffering, someone else who may have come to know Jesus by the example of your faith, might also die but not in their sins when he or she accepted Jesus Christ. We have to trust in his will and continue spreading the message of Christ, calling people to come to God having Jesus as the way to God, that is faith. Standing
in that hope and knowledge of the love of God towards you is exercising
that faith.
So then the disciples awoke Jesus in some vague hope that he just might be close enough to God to do something. But fear did overcome them and it took until the day that the Holy Spirit came over them before they dared to come out in public again to tell others they were followers of Jesus Christ.
Are you a real follower of Jesus Christ?
Do you dare to tell others that you believe that Jesus is the son of God and not god the son?
do you dare to tell others that you worship the same God that was worshipped by Jesus Christ and his disciples, namely the Only One true God Who is One, the Elohim Hashem Jehovah?
Or is their fear in you, not willing to admit yet that you believe Jesus is the Christ, the Messiah, sent by God?
Or you still in a stadium of being 'in the night before Jesus his execution'?
As with the rulers noted in Matthew 21, we might not be able to see
Jesus working wonders if we are consumed with power and control, whereas
the blind, lame, and little children can truly see him (Matthew
21:14-15).
A big problem these days is that several Trinitarian Christians want others to believe this coronavirus is a penalty of God. Several of those so-called Christians want to bring fear over mankind, some even going so far that this is the end of the world. Others want people to resist vaccinations and say that it is their governments bringing on the mark of the beast on the forehead. One cannot imagine how crazy it can be.
We can see how it are the vulnerable ones who are targetted. Though they have everything to gain and nothing to lose as a result of Jesus, whereas these preachers and leaders fear to lose their grip on power, which they hold onto tightly with a closed fist. They cannot reach out and touch Jesus, like those longing for him, though they long to seize him and do him in (Matthew 21:45-46). What about us? Did we
journey with Jesus through the season of Lent with his disciples simply
to take matters into our own hands, like Judas did in his conspiracy
with the establishment?
How many of us believe in the miracles Jesus did? How many are willing to witness for him and his works as well as to witness for that only One True God? How many are not afraid to pronounce the Name of that Only OneTrue God?
In these times of isolation, nobody should stop speaking about Jesus and his God. Also in social media can be spoken of the necessity to trust God and to try to keep to the hygienic regulations as they were written down thousands of years ago, but still should apply for today.
For several sorts of Christians Palm Sunday marks the beginning of Holy Week with Jesus’ triumphal entry
into Jerusalem (Matthew 21:1-11).
Palm Sunday is the day that they celebrate Jesus in
his humble glory riding a donkey into the city of David, as the crowds
and children cry out,
“Hosanna to the Son of David! Blessed is he who
comes in the name of the Lord! Hosanna in the highest!” (Matthew 21:9;
ESV).
At that time lots of people gathered to shout and to welcome Jesus as their special guest. The Vip of his time got the crowds throwing palm branches on the path before him to
celebrate him as their approaching King (Matthew 21:8), who came to
bring lasting peace and gracious justice.
Peace and justice still did not come to the world. A few days later many of those welcoming that king could have also been in the crowd shouting to kill that Nazarene man. Glory often is just for a short time. Thankfulness is also not for a long time. We can wonder where all those people were at that moment Jesus was presented to the public as a big criminal. Jesus ad helped so many people. Jesus also had inspired so many and had shown to all around him that he was a man of peace and not of war.
Suddenly not many seemed to remember what he had done. Many also out of fear, even a close disciple as Peter did not dare to let others know that he knew Christ or was for that man.
Also today there are lots of people who not dare the outer world to show they have an interest in that Nazarene teacher or that they believe in the same God as that Jewish man worshipped. Jesus did not worship himself (what he would have done when he is God) but worshipped the God of Israel, Who is a Singular eternalall-knowingSpiritBeing.
These coming days are again days that God requests to show faithfulness to Him and His commandments. One of those requirements is to come together and to remember the exodus from Egypt and the other is to remember Jesus commemorating that event and installing a new exodus, namely the exit of the curse of death. In the upper room in Jerusalem Jesus came together with his disciples and installed the New Covenant. He asked to remember that night and that is what we should do. It is also a sign of willingness to be under that New Covenant.
Though we may not mix with a lot of people and are requested to stay home, that should not hinder us to feel united even though it is via an internet connection.
I sincerely hope we shall be able to find many brethren and sisters uniting and sharing their Memorial Meeting with others around the world.
In case we have contact by internet, via Face Time or other means, do not hesitate to mention this coming Wednesday as a special day. Keep witnessing along the virtual way, now we can not do it with direct human contact.
For Pope Francis at the Vatican, and for Catholics worldwide from
churches large and small, this will be an Easter like none other, like for real Christians this week shall be one of isolation whilst otherwise so busy with meeting and sharing the Good News.
The
joyous message of Christ’s resurrection will be delivered to empty pews in the Christian world.
Bible students all over the world, who normally gather on 14 Nisan to have their Memorial Meal shall not be able to gather in this time of lockdown.
Also the Jews shall not be able to invite friends and poor people to their seder and shall have to celebrate the Passover meal on their own.
For the Catholics and many protestants, the world seems to come to a stand still, having no mass or worship services in public any more. Some protestant churches already spoke of a devil (Satan) making sure there would come an end to people serving and worshipping God.
Worries about the coronavirus outbreak have triggered widespread
cancellations of Holy Week processions and in-person services. Many
priests and pastors will preach on TV or online, tailoring sermons to account for
the pandemic.
Many extended families will reunite via Face Time and Zoom
rather than around a communal table laden with a Pesach Memorial Meal on Wednesday the 8th of April or an Easter feast on April
12.
Pope Francis, the first pontiff from Latin America, will be
celebrating Mass for Palm Sunday, Holy Thursday and Easter in a
near-empty St. Peter’s Basilica, instead of in the huge square outside
filled with Catholic faithful.
Today lots of people clinch to social media to find a virtual world which seems better than the world they encounter in real life.
Lots of people create themselves their own virtual world, with their virtual friends, but are missing the real-life contacts which build real friendships.
Churches have become empty and people disinterested in God and the Church.
The Church has to come to find new energisers and spiritual leaders who are full of energy to magnetise others and to attract people, curious for finding out what might inspire those people so much that they are so energetic and full of those words they can proclaim with so much fire.
The church also needs people who are willing to have an eye and an ear for what is going on and to be encouragers. They need to be willing to listen to those around them.
It is out of the abundance of God’s presence in their life that there must be 'disciples of Christ' who want to follow in the footsteps of the siciples of Christ, going out in the world, spreading the Good News and caring for the
needs of others then becomes a natural outgrowth of faith.
The contemporary church leader has to give the priceless gift of understanding when he or she hears and responds. It’s
not that we need to solve someone’s problem. With courage and optimism,
however, we can offer words of hope. Recognizing this good, creative,
valuable aspect in someone’s life, offers huge encouragement.
As a follower of Jesus, we are called to love one another. One
expression of this love is through encouraging words. Many scripture
passages tell us to voice words of comfort and strength.
“Therefore encourage one another and build each other up” (1 Thessalonians 5:11).
We are siblings in Christ with believers all over the globe. Each of us
has a role. Gifted with talents and abilities, we serve to care for
those in need. Together we can (and do!) make a difference.
Some two thousand years ago, Jesus approached twelve seemingly unsuspecting
Galileans and bid them:
“Come, follow me.”
For the next three years,
they walked alongside him as he discipled them. Toward the end of his
earthly ministry, Jesus commissioned his disciples to go and do the
same — to take the Gospel message to the world and make disciples in all
the nations.
The Great Commission is an audacious undertaking, all the more so given the fast and sweeping changes taking place in the broader culture. People in this day and age have become the new slaves? The slaves of the international companies. But they also have become slaves of their own materialism and want for more.
Their aspirations to come somewhere in life, to reach the top or to get this or that, makes that they are often under a lot of stress. Each person has his or her own stresses: Mountains of laundry wait, errands beckon, and another pressing meeting extends the workday. Prayer life, if it still exist by certain people, reduces to the
minimal communication of mealtime grace and thank-you-Lord-for-this-day
bedtime amens.
By the majority of Christians there are no moments any more of contemplation, or of being together in the household taking time, to read the Bible and to say prayers. No listening ear for God’s voice. Little thought of
discerning His plans for the day.
Those who still find time to go to church love to find the pastor or priest doing all the talking and doing all the work. They settle into a church home, then rely on pastors and small group leaders
to guide them into maturity. They might know that Church is indeed critical in their faith
development.
But something is not working if most of the Christians report little
spiritual growth over the course of a year.
The “spiritual journey” language is most preferred among non-practicing Christians. We can wonder how they build up such a spiritual journey. While spiritual growth is very important to tens of millions, the
language and terminology surrounding discipleship seems to be undergoing
a change, with other phrases coming to be used more frequently than the
term “discipleship” itself.
Today the word "discipleship" also seems to have a negative co-notation, giving the impression that one is weak when one wants to become a disciple. Not many do want to be a disciple and having to let others know that one still has to learn.
Engagement with the practices associated with discipleship leave much to be desired. When in certain regions there still could be 20 percent of Christian adults involved in some sort of discipleship
activity, it would not be bad to come to see that more than 6% would come to be active in church planning, attending
Sunday school or fellowship group, meeting with a spiritual mentor,
studying the Bible with a group, or reading and discussing a Christian
book with a group.
For sure Church needs a new fertilizer and new seed. It needs also people who can ignite the fire in others. Church leaders must be diligent in finding tools that help people
examine the reality of their spiritual growth, not merely how they
perceive it.
It is high time that churches start to rethink what is working in connecting with today’s younger
Christians and non-believers, particularly when it comes to relational and mentoring forms
of spiritual development.
Met ongelijke meningen in de Vrijgemaakt-gereformeerde synode moest deze toch tot een conclusie komen, waarbij meerderen toch niet zo gelukkig om zijn.
De synode van de Gereformeerde Kerken vrijgemaakt (GKV) heeft donderdag
en vrijdag een hele dag uitgetrokken om 20 bezwaarschriften tegen de vrouw in het ambt
te bespreken.
De commissie revisieverzoeken m/v concludeert na het bestuderen van de
bezwaarschriften in ieder geval dat het besluit om vrouwen tot het ambt
toe te laten onvoldoende is onderbouwd. De commissie meent dat de
Bijbelteksten over het zwijgen van de vrouw in de gemeente “onvoldoende
in rekening gebracht”. Tegelijkertijd adviseert de commissie om de
besluiten voorlopig niet te herzien. Overigens werd ook bekend dat een
Indonesische zusterkerk de banden met de GKV heeft verbroken omdat
vrouwen zijn toegelaten tot het ambt.
Als er een besluit is genomen en men gaat het besluit later herzien, om
zodoende tot een nieuw besluit te komen, wat is dan de waarde van het
genomen besluit.
Een commissie moet daadkrachtig zijn en genoeg
vertrouwen uitstralen. Leden dienen het door de commissie genomen
besluit te accepteren (wat is anders de functie van een commissie).
Indien we binnen de kerk ons bezighouden met bezwaarschriften op genomen
besluiten maken we ons naar buiten ongeloofwaardig.
De traditionele kerken verkeren in een crisis. De NGK, zal
zich sterk moeten maken in de eenwording met de GKV, om de gezags
autoriteit van de synode te ontmantelen. De GKV synode heeft haar gezag
zwaar beschadigd en de NGK hebben aangetoont zonder synode kerkverband
te kunnen zijn.
Dick Slump en Pieter Pel zijn bekenden binnen vrijgemaakt-gereformeerd Nederland.
Dick Slump (links) en Pieter Pel: 'Laat de synode ophouden met dit ondoorzichtige gedoe.' (beeld Nanette de Jong Fotografie)
Pel, lid in Hattem-Centrum, schreef mee aan de kerkorde van 2014 en was
jarenlang bestuurslid aan de Theologische Universiteit Kampen. Hij is nu
coördinator van acht kerken die samen optrekken in hun revisieverzoeken
aan de synode.
In synodes verwacht men dat er vrij zou mogen gepraat worden over verschillende gedachten en zelfs meningsverschillen rustig zouden kunnen besproken worden. Dit is echter zonder de conservatieve Nederlandse waard gerekend.
In een vorig artikel haalden wij al aan hoe men in Nederland ook met de handen in het haar zit omtrent geestelijke begeleiders of dominees, maar het moeilijk ligt om vrouwen in dat bastion toe te laten.
De synode van de Gereformeerde Kerken vrijgemaakt gaat het inhoudelijke
gesprek over vrouwelijke ambtsdragers uit de weg en bespreekt te veel
achter gesloten deuren. De goede sfeer en eensgezindheid tijdens de
vergaderingen roept bovendien vervreemding op. Met die kritiek komen
Pieter Pel en Dick Slump.
De Nationale Synode in de Dordtse Grote Kerk.Beeld ANP
Bij deze synode
zijn voor het eerst vrouwelijke afgevaardigden aanwezig, wat weer een
gevolg is van het besluit van nog maar drie jaar geleden om vrouwen toe
te laten op de kansel en in de kerkenraad.
Maar op de landelijke raad lijkt er niet echt zo veel eensgezindheid noch echte broederlijke liefde van verdaagzaamheid.
Ook al gaf de landelijke vergadering van de Gereformeerde Kerken vrijgemaakt in 2017 groen licht aan de bevestiging van vrouwen in de ambten van
predikant, ouderling en diaken, ligt dat heden nog steeds niet zo makkelijk. Bijna vier op de tien vrijgemaakte
kerken hebben inmiddels aangegeven dat te doen. De lopende bezwaren met 24 verzoeken om het synodebesluit te herzien vormen toch een heikel punt.
„De vrouw in het ambt is een beladen onderwerp”,
zegt tweede voorzitter ds. D. W. L. Krol.
„Het besluit heeft veel losgemaakt.”
Om de bespreking wat te stroomlijnen, is een zogenoemd raamdocument
opgesteld. Daarin worden de verschillende bezwaren in hoofdlijnen
samengebracht.
„We beseffen heel goed dat dit een complexe materie is”,
zegt ouderling P. G. Bakker, voorzitter van de commissie
revisieverzoeken man/vrouw.
„Dit vraagt om zorgvuldigheid.”
Volgen Bakker heeft de
commissie nu vooral gekeken naar de inhoud bij meer onderzoek naar wat de Bijbel zegt over de verhouding tussen
man en vrouw, de scheppingsorde, heersen en dienen en het zwijgen van
vrouwen in de samenkomsten.
Ook zij blijken te beseffen dat de tijden en cultuur veranderen. Maar bij het kerkgebeuren moet men natuurlijk niet enkel met het tijdsgebeuren rekening houden. Nog meer van belang is de Schriftuurlijke regeling te volgen.
En welke rol speelt de cultuur in de
beoordeling daarvan?
Aan de onderbouwing van de besluiten van de
generale synode van Meppel in 2017
„schort het een en ander”,
concludeert Bakker. Zo zijn de zwijgteksten
„onvoldoende in rekening
gebracht.”
Dat betekent echter niet dat de synode moet terugkomen
op haar besluit om de ambten voor vrouwen open te stellen.
„De besluiten
laten we voorlopig even staan.”
Synode GKV 2020 - beeld RD, Anton Dommerholt
Ds. P. Poortinga (Zeewolde)
verdiepte zich namens de commissie in de hermeneutiek, de manier waarop
de Bijbel wordt gelezen en toegepast.
„Hermeneutiek is in de discussie
over vrouw en ambt niet doorslaggevend”,
stelt hij.
„We geloven alles
wat de boeken van de Heilige Schrift bevatten. Het gaat vooral om de
Heilige Geest, Die in ons hart getuigt.”
Het besluit om vrouwen
tot de ambten toe te laten, is dan ook geen gevolg van „postmodern
emancipatiedenken”, zegt afgevaardigde ouderling A. van den Berg
(Westerbork) even later. De „beslissende norm” is de Schrift.
Ouderling
A. T. Kamsteeg (Dordrecht) heeft moeite met de term „nieuwe
hermeneutiek.” Die wekt volgens hem de suggestie dat
„alles fout gaat.
Maar dat is een karikatuur.”
Hij vindt het belangrijk om het
besluit uit 2017 goed te onderbouwen en te laten zien dat de Bijbel, na
een „integere uitleg”, ruimte biedt aan vrouwelijke ambtsdragers.
Ds.
R. J. Vreugdenhil (Capelle aan den IJssel) verwijst naar een
commissierapport van de Christelijke Gereformeerde Kerken, waarin tegen
de „nieuwe hermeneutiek” van de GKV wordt gewaarschuwd. De GKV moeten
„kritische kerken” duidelijk maken hoe ze hermeneutisch te werk zijn
gegaan, vindt hij. De predikant benadrukt dat sommige teksten een
verschillende uitleg kunnen hebben.
„De kanttekenaren van de
Statenvertaling zagen dat ook.”
Het besluit om de ambten open te
stellen voor vrouwen betekent niet dat de GKV buigen voor de huidige
Westerse cultuur, vindt commissielid ds. R. P. Heij (Hardenberg).
„De
aanleiding om na te denken over vrouw in ambt ligt in de ontwikkelingen
van de huidige tijd en cultuur, maar de uitwerking is er een van de
hernieuwde doordenking van wat God in Zijn Woord van ons vraagt. Het
verwijt van buigen voor de cultuur is ongegrond.”
De generale
synode deed in 2017 geen bindende leeruitspraken, stelt de predikant.
„Ze bood plaatselijke ruimte voor de invulling van de ambten.”
De eenheid van het kerkverband is niet in het geding, aldus ds. Heij.
„Die rust in de eenheid van geloof en belijden.”
Ds.
L. E. Leeftink (Assen) vraagt aandacht voor de positie van gemeenten
die geen vrouwelijke ambtsdragers willen benoemen.
„Tegenover een
overweldigende meerderheid moeten zij heel sterk in hun schoenen staan.”
Afgevaardigde
E. Holwerda (Koog aan de Zaan) vindt dat de GKV ervoor moeten waken om
„verscheidenheid” niet te laten uitlopen op „verdeeldheid.”
Ds.
Vreugdenhil vindt dat christenen moeten erkennen dat de cultuur op
bepaalde punten vooroploopt en dat kerken pas later volgen. Bijvoorbeeld
op het punt van de positie van de vrouw. Tegelijk is het volgens hem zo
dat de kerk „anderhalf millennium” een „vrouwonvriendelijke cultuur”
heeft gevolgd.
„Dat mag best worden benadrukt.”
Hij hoopt dat de
„diversiteit” in visies op vrouw en ambt zal verdwijnen – net zoals er
in de GKV vroeger verschillende meningen bestonden over vrouwenstemrecht
en het dopen van adoptiekinderen.
Ds. A. Koster (Gouda) zegt dat
hij in 2017 in Meppel niet op alle onderdelen voor de vrouw in het ambt
heeft gestemd.
„Maar we hebben oprecht naar de Bijbel willen luisteren.
In het raamdocument mag naar voren komen dat er in Meppel geen wissel
is omgegaan.”
Synodepreses ds. M. H. Oosterhuis wil een misverstand voorkomen:
„De Schrift doet niet in alle details bindende uitspraken.”
De
GKV waren vroeger bang voor verandering en diversiteit, zegt
afgevaardigde H. J. Toebes (Harderwijk).
„We hadden overal een antwoord
op. Vanwege onze stelligheid hebben we zaken verdedigd die we nu niet
zouden verdedigen.”
Sommige kerkleden hebben moeite met de hoge
snelheid van de veranderingen, constateert hij.
„De ruimte voor
verscheidenheid kan leiden tot een cultuurverandering. Het uitgangspunt
”ruimte voor regels” verandert in ”regels voor ruimte”.”
Wat meer op valt bij bijeenkomsten van verantwoordelijken van geloofsgroepen is dat veel besprekingen gaan over het verdelen van posities en aldus draaien om "macht". Opvallend is dat het wel meer wordt over het hoofd gezien dat het in de Bijbel gaat over
„niet heersen maar dienen.”
Commissielid ds. M. O. ten Brink (’t
Harde) vindt daarom dat het gebruik van gaven binnen de gemeente dan ook belangrijker is dan de verschillen
tussen mannen en vrouwen.
Ds. Koster wijst erop dat als een vrouw dezelfde gave als
een man heeft gekregen, dat nog niet per se betekent dat ze die ook in
een ambt moet gebruiken.
Ds.
S. de Bruine (Balkbrug) maakt zich zorgen om de kerk:
„Maar niet zoals degenen die tegen
de vrouw in het ambt zijn. Alsof dat de lakmoesproef is voor
gereformeerd zijn. Terugdraaien van het besluit lijkt me geen optie
meer. Maar laten we, ook voor de gemeenten die bezwaar hebben
aangetekend, wel een goede onderbouwing geven. Laten we één zijn,
ondanks de verschillen.”
Een afgevaardigde meldt dan ook:
„Het zou mooi zijn als we een rapport op tafel weten te leggen waardoor kerken in het buitenland over tien jaar tot andere inzichten komen.”
Het
moderamen (bestuur) van de synode maakte donderdag bekend dat de
Indonesische zusterkerk Gereja-Gereja Reformasi di Indonesia (GGRI-NTT)
op het eiland Soemba de band met de GKV heeft verbroken vanwege het
besluit om vrouwen tot de ambten toe te laten.
