The Scandal of Reformed Division: Daniel Hyde’s challenge to the churches

Reformed churches have made the characteristics that distinguish them from one another into idols that divide the church. Although he does not put it in such terms, that, essentially, is Daniel Hyde’s charge in his important recent address at the 38th meeting of the North American Presbyterian and Reformed Council. Hyde, the pastor of Oceanside United Reformed Church in California and the author of numerous books, points out that according to the New Testament the whole church is, in fact, one in Christ. He also points out that already during Paul’s life he had to exhort the church to walk in a spirit of peace and unity. In Hyde’s words:

Paul’s exhortation is evidence that we do not do this anywhere near the level to which God demands and desires and that we need. Simul iustus et peccator is a living reality for the church. The problem of unity in the Reformed churches, then, is sin. That’s why on a bad day I would say that the Reformed churches are hopelessly divided in the spirit of Corinth: “’I follow Paul,’” or ’I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ’” (1 Cor. 1:12).

“The problem of unity in the Reformed churches, then, is sin.” I appreciate it that Hyde came out and said what I believe many among us would actually deny. He goes on to speak in terms that should be as challenging to conservative Reformed believers as they are mystifying to the majority of Christians (who have never even heard of these moments in Reformed history, these concepts and practices that are at the core of our self-understanding):

Let me press this deep into your hearts by saying something that I trust shocks you. We are so divided that we cannot have a Synod of Dort or a Westminster Assembly today. Not shocking enough? Here is why I believe this: we are too carnal and insufficiently spiritual for such an assembly. We are too carnal in holding up “distinctives” as virtually inerrant. We revel in famous dates in our respective histories, as if they are a direct line from the apostles through the Reformation to us. We hold up our church polity issues as being passed down from the Jerusalem Council (Acts 15).

All of this, I might add, in the context of an age in which Reformed believers make up an infinitesimal fraction of the “holy catholic church” in which we profess to believe (NAPARC makes up about 0.18% of the U.S/Canadian population), in which the gospel is routinely misrepresented or ignored in so many of those organizations that call themselves churches, and therefore in which very few of the people who live around us even know what genuine Christianity (i.e., the Gospel) is.

Family Tree of Christian Denominations

(Incomplete, but even so, notice how small the Reformed/Presbyterian wing is)

Back to Hyde:

We are too carnal with so much infighting over preaching. We cluster in our respective corners and raise our flags: biblical-theological, redemptive-historical, grammatical-historical, experiential, evangelistic, fallen-condition focus, and everything in between. We do this as if preaching methodology trumps what we all confess is the first and primary mark of the true church: preaching the gospel of God’s grace in Jesus Christ.

I do not want to be disrespectful of anyone’s work or concerns, but you do wonder when bright, sincere Christian people devote their energies to writing ruthlessly polemical tracts (or articles or blogs or speeches) against other equally thoughtful, sincere Christian people, on differences that are rarely as crucial or clear as the authors’ seem to imagine. To be sure, it is much easier to devote oneself to solving relatively manageable problems that are relevant to small numbers of people than it is to insert oneself meaningfully (i.e., in such a way that people will listen to you) into efforts and debates that concern millions of people quite different from yourself. And in a sense, of course, it is appropriate to have a sense of vocation about the people and issues within your realm of concern and influence. But that does not explain the tendency to approach these matters in ways that are divisive and destructive. As Hyde writes,

[W]e are insufficiently spiritual. We do not evidence the fruits of the Holy Spirit that reflect the high calling to which we are called (Eph 4:1). Therefore I believe our once legitimate historical, cultural, circumstantial divisions are now a discipline from the Lord upon our movement. Will we fall on our faces together in repentance? Will we arise and with open arms embrace in charity and humility our brothers who differ with us on lesser matters? Can we not follow the example of our forefathers? Are our distinctives and differences any more important than those that existed at the Synod of Dort?

One example should suffice. On the issue of how to express the extent and intent of Christ’s satisfaction, there was diversity. Some said Christ died for the elect—period—and that the ancient sufficiency/efficiency distinction was useless. Others said that this distinction was useful since Christ’s intent was not to save the whole world, however, his death has an infinite and intrinsic value sufficient in extent to save the whole world. And there were even a few who affirmed an even broader sufficiency, saying that Christ died efficiently with intent to save the elect, but that he also died sufficiently for the whole world, with the intention of establishing a conditional covenant of grace such that everyone who believes will be saved. And as you read the Minutes of the Westminster Assembly what you learn is that in virtually every chapter of its Confession, there was a serious and significant debate.

Hyde gives examples from a work by the Reformation historical theologian Richard Muller.

[Muller] chronicles debates of non or sub-confessional issues such as supralapsarian-infralapsarian debates, non-Amyraldian hypothetical universalism, the imputation mediate or immediate of Adam’s sin posterity, the imputation of Christ’s active obedience, the nature of the keys of the kingdom, the millennial kingdom, the nature of Adam’s reward, the organization of covenant theology, justification from eternity, and elements of Cocceian theology.

If you are an outsider to the Reformed world reading this blog, these issues are precisely the sort of things that often consume Reformed people in their disputes with one another. This is not a list of obscure matters that are irrelevant or that no one should care about. And yet within the confessional unity that Reformed believers once maintained, unanimity on these issues was not required. Even in the age in which the concern for confessional orthodoxy was at its height (and when most people in the countries involved were members of Reformed churches, Reformed theology being a concern of state politics), our Reformed forbears often had a better sense of what issues are genuinely worth dividing over than we do.

This is a lot to think about. Most of Hyde’s essay is not as critical or provocative as the quotations I’ve highlighted here suggest, but the whole is well worth reading. You can find it at the Aquila Report here.


About Matthew J. Tuininga

Matthew J. Tuininga is the Assistant Professor of Moral Theology at Calvin Theological Seminary in Grand Rapids, Michigan.

Posted on November 23, 2012, in Church Government, Confessions, Unity of the Church and tagged , , , , , . Bookmark the permalink. Comments Off on The Scandal of Reformed Division: Daniel Hyde’s challenge to the churches.

Comments are closed.

%d bloggers like this: