Introduction⤒🔗

In only a couple of months, eight elders and eight ministers will come together in Fergus, Ontario for a general synod. Since very few church members ever attend a general synod, and since those who once have sat in on a session of a synod may have been rather bewildered by the course of events, a “synod year” is a good opportunity to reawaken our awareness of what a general synod is all about. The purpose of this article is to examine the “who, what, when, where, why and how of a General Synod.” You will notice that we will take some liberty with that order.

“What” is a General Synod←⤒🔗

While we will all be aware that we live in a federation of churches, for most of us this is apparent in that we may have relatives who live in another place who also belong to a Canadian (American) Reformed Church. When we visit our relatives, we go to church with them and we feel at home. Where churches are located in proximity, a regular pulpit exchange among the ministers makes us aware of the federation as well. Further, because there are other Canadian (American) Reformed churches, when we move from one place to another, we have a church home to go to.

These practical experiences are the result of churches which share the same confession having covenanted themselves together. The Church Order lays out the terms of that covenant. Part of being covenanted together is that the churches meet each other on certain occasions. You will understand that this does not mean that all the members meet together. That would be impossible. The churches meet via delegates who have been properly appointed. We call these meetings, “ecclesiastical assemblies” (Church Order 29 and following). The word “ecclesiastical” refers to “church.” These are “church” assemblies, as compared to civil assemblies, or meetings of various charities and organizations.

Article 29 of the Church Order lists four assemblies: the consistory, classis, regional synod, and general synod. Our focus, of course, is the general synod. The word “synod” means “to get together; to have a meeting in order to deliberate.” The word “general” sets it apart from a “regional” synod. General synod involves all the churches in the federation.

We can also notice that it is the last in the list. If we know the basics of Reformed church polity we will realize that being last does not mean it is highest. The only ecclesiastical assembly that has direct authority from the King of the Church is the local consistory.

A synod is, therefore, a meeting of those delegated by the churches to deliberate on certain matters put before them by the churches. Since it is a “general” synod, it involves all the churches that are federated together in the widest possible sense. It may be worthwhile to emphasize as well that it is a meeting of the churches, not of individuals, in that the churches determine the agenda of the assembly.

“Why” a General Synod?←⤒🔗

Scripture does not give specific commands for the structure of church life beyond the local congregation. For example, Paul gives Timothy and Titus written instructions pertaining only to the government of the local congregations, as he writes about elders and deacons.

Though Scripture does not prescribe ecclesiastical assemblies beyond the local consistories, it is easy to see how the other ecclesiastical assemblies are a natural outgrowth of the Christian faith. This can be understood in light of the confession concerning the church and the communion of saints. As it is natural that believers in a particular place be drawn together to form a congregation because of their unity of faith and to exercise the communion of saints, so it is natural that local congregations be drawn together. If that drawing together is not there then we might question whether there is truly unity of faith, even though it may be vigorously stated that there is. If the confession of the catholicity of the church is taken seriously, then that has to be worked out in seeking and cooperating with the faithful churches which Christ gathers. As we are to use our talents and gifts willingly and cheerfully for the benefit of our fellow members locally, so we must as local congregations, as much as possible, do that in a wider context. Through the delegations at ecclesiastical assemblies, the churches are living out their confession of the catholicity of the church and the communion of saints.

The history of the New Testament church is marked by churches getting together. The history books give us details of many different councils. Though we have to take issue with the way these councils were at times thought to have some sort of higher, inherent authority, we cannot deny that in principle getting together to assist each other, especially in doctrinal issues, was the proper outworking of the confession concerning the church.

The churches in the time of the Reformation, which suffered much under the hierarchical abuse of Rome, nevertheless soon sought fellowship with each other. The French churches, already in 1559, began to work out how to live as a federation. At that point there were some 2,150 churches in France holding the Reformed faith. The churches worked hard to have a common confession and church order which would prevent disunity and difficulty. As a federation was organized, the autonomy of the local church was put first. The aim of the synodical assemblies was to serve the well-being of the churches. Thus the churches avoided independentism and maintained the unity of the church without falling into hierarchy.

In the Netherlands, where there was also much persecution, the churches also sought to link together in some way. The Convent of Wesel (1568), though having no official standing, nevertheless reinforces that the churches sought each other. It was this seeking of each other as local churches that led to the synod of Emden in 1571. The motivation for this synod was both the honour of God and the edification of His congregations.¹

It is worthwhile to note these actions of the Reformed believers who had suffered so much under hierarchy. They did not retreat into independentism. Rather, united in faith they sought each other and made every effort to guard their relationship against hierarchy.

One final aspect is to be considered under this point. Why is a general synod basically a “national” synod, that is, a meeting of churches in one particular country? The answer would have to be that this is the most practical. Churches in a particular country will share a similar language and history and have to deal with a similar culture and political situation. Though we live in an age where travel is very easy, we should keep in mind as well that for most of history, travel was far slower. To make contact and assistance between churches feasible and relevant, you have to confine your circle. Due to the travel possibilities of our time it is possible to have meetings of representatives of various Reformed/Presbyterian churches from all over the world via an organization like the International Conference of Reformed Churches. Since issues will vary so much from country to country, an international general synod would not prove very useful. For practical reasons it is thus best to confine synods to churches federated nationally.

The sum of the matter should be clear: Ecclesiastical assemblies, including synods, are a natural consequence, a practical application, of the confession concerning the church and the communion of saints.

“When”←⤒🔗

Article 49 of the Church Order specifies that “[t]he general synod shall be held once every three years.” It is interesting that the churches in the Netherlands, were not able to implement this for centuries! The period of 1571-1586 saw a number of synods. From then on, however, synods became very difficult to convene because they needed government permission. Thus, for example, in dealing with the Remonstrants, it was necessary to first win the support of the government before a synod could be called. Though that synod is the well-known synod of Dort (1618-19), which confirmed the Church Order as it had developed over the years, the government again for many years did not permit general synods to be convened! It was not really till the 19th century that the Reformed Churches could start to implement that practice.

While many churches with roots in the Reformation have annual general assemblies (eg. OPC, Reformed Church in the United States), via our Dutch heritage we have the practice of having a general synod once every three years. It should be kept in mind that there are also classes (normally four times per year) and regional synods (normally once per year). This shows that the churches do meet on various occasions.

That a general synod is held only once every three years, puts it in proper perspective. Though it may get the most publicity in church life, while classes and regional synods seem to take place in relative obscurity, it is especially at the classis level that the federation functions the most actively and relevantly. For example, it is at a classis that examinations for the ministry take place, that advice is received in matters of discipline, and where appeals are dealt with. The classis is the place where the churches deal with the nitty-gritty of church life! The three year interval between synods reminds us that matters dealt with at that level are not so pressing that meetings should be held more frequently.       

“Where”←⤒🔗

The general synod of 1995 was held in Abbotsford, B.C.; this year’s general synod is to be held in Fergus, Ontario. The churches have adopted the practice of alternating synods between the churches in the East and the West. Additionally, the practice is also to alternate between the classes. Synod Fergus will (according to custom) appoint the next convening church from Classis Alberta Manitoba, since Abbotsford was in Classis Pacific.

In principle every church should get a turn to host a synod. There is, however, a practical consideration. To hold a synod one needs proper meeting facilities. Various rooms will be needed to accommodate committee meetings. Facilities and the necessary (wo)man power must also be there to provide meals for the delegates for a number of weeks. Delegates will also need accommodation during their stay.

Though it may seem somewhat inefficient to rotate the places where synods are held, it does prevent the idea that the church has its headquarters in a certain city. We have no denominational buildings with denominational offices and do well to avoid moving in that direction in even the slightest way.

The church appointed by the previous general synod does all the preparatory work. There are guidelines in place that assist the convening church in this task (Acts of Synod Abbotsford, pg. 103-106). It is the task of the convening church to send out notices requesting items to be submitted for general synod, to draft provisional agendas as material is submitted, as well as to distribute, well in advance of synod, the material to those delegated to attend so they can study the matter beforehand. In this way there is no need for any interim committee between synods, nor stated clerks (permanent secretaries).

Over the years the churches have been well served by the various churches appointed to organize synods as there were always brothers with organizational skills who could attend to this task.

“Who” goes to a General Synod?←⤒🔗

If one would compare the names of those who attended a general synod over the years, one would find that many have been there more than once. This is true not only for ministers but also elders. Though one may question the wisdom of this, this is not their own doing. There is a selection process that begins at the level of classis. Classis elects brothers to a regional synod. One of the duties of the last regional synod before the general synod is to choose delegates to that general synod (Church Order Article 47).

At a regional synod it is customary to make a list of all the ministers serving the churches in that region. Through several rounds of voting the delegates are chosen, along with four alternates. The churches are asked to submit names of brother elders able to attend a general synod. A similar procedure is used to elect four elder delegates as well as four alternates. Alternates will be called upon if the primary delegates are unable to attend.

The question is raised from time to time whether delegation should be by means of rotation, so that every minister gets a turn and more elders would get turns. Regarding the elders, it has to be kept in mind that not all elders are able to take the time off work required to attend a general synod. As for the idea of rotation, already in the 1500’s this idea was proposed but rejected in favour of choosing delegates by way of free elections.²

In this process you can see that a general synod is not so much a representative assembly where each church is able to send a delegation. These delegates are not there to represent the opinions of their constituents. Rather, the churches together appoint brothers deemed competent to handle the matters before a synod. This does not take away from the fact that brothers at a regional synod will most likely delegate those with whose approach they feel in agreement in the matters bound to come before general synod. What we see here is that the churches have agreed on a way to deal with the matters that applies to all of them.

“What” does a General Synod do?←⤒🔗

Article 30 of the Church Order gives the general rule that church assemblies should deal with “ecclesiastical matters.” In other words, the assemblies should deal with church business. Further, the Church Order specifies that a major assembly “shall deal with those matters which could not be finished in the minor assembly or which belong to its churches in common.”

Regarding “things which could not be finished in the minor assembly,” this does not mean “the things for which they did not have time.” Rather, it means the things the churches have agreed require the involvement of the sister churches. For example, a matter of church discipline cannot be finished by the consistory for it has been agreed that the advice of classis is needed before the second public announcement can be made. Likewise, a church cannot complete the calling and installation of a minister without involving classis.

Since we are dealing especially with general synods, we should consider what the churches have agreed cannot be finished without the involvement of a general synod. Basically, it will touch on the things that belong to all the churches in common. For example, relations with churches abroad (Church Order, Article 50). Though a local church may have learned about a church in another country, perhaps through the visits made there by one of its members, and has made extensive investigation, a relation with such a church involves not just itself but all the churches. Relations with other churches must be brought to the attention of a general synod and can only be completed there. Another example is the matter of the songs used in worship. The churches have agreed that this is a matter they will look after together. A local church, or a classis or regional synod, is not in a position to change things. It can only be brought to a proper conclusion by involving the whole federation by a general synod. You can understand that this also involves questions concerning the Confessions of the Church and its Church Order. Though proposals can arise only from the churches, churches have agreed that they will not implement things alone, for as a church in a federation they cannot complete a matter on their own anymore. Being in a federation, they have voluntarily limited their freedom to do certain things.

A look through previous Acts of Synod will show that matters like the Confessions, the Church Order, theological training, contact with churches abroad, the Book of Praise – all the things we share as federated churches – are what keep a general synod busy. Each synod usually appoints a number of committees to fulfill very specific mandates and to report to the next general synod about these very matters. Overall, though, a synod has quite a limited area of responsibility! Troubles arise in the churches when a synod begins to intrude on the work of consistories and other assemblies. When each fulfills the task assigned to it, then the life of the churches can continue normally.

Another item that will show up on a general synod’s agenda is “Appeals.” These appeals can pertain to issues dealt with by previous general synods, or they can pertain to decisions of regional synods. Strictly speaking, appeals against decisions of previous synods should only be coming from the churches, that is, sent by the consistories. ³

After all, the general synod is an assembly of the churches. Concerning the latter, the churches have agreed that anyone who complains that he has been wronged by the decision of a minor assembly shall have the right to appeal to the major assembly (Church Order, Article 31). Normally, this means a person will appeal to a classis. Should one feel that the decision of classis does an injustice, one can appeal to a regional synod. It is to be hoped that a regional synod would bring to a conclusion appeals pertaining to personal injustices and discipline. It is possible, if one is convinced a regional synod dealt unjustly, to appeal to general synod.

A general synod thus has a very limited sphere of responsibility as it is to deal only with common matters pertaining to all the churches as well as appeals. It is good to keep this limited responsibility in mind so that a synod is not seen as the super-consistory. Churches guard against hierarchy by keeping in mind the limited role of the general synod and not expecting more from it than it is called to do. When you see this limited role, then you also can have more comfort that it is not a popular, representative assembly of each and every church.

The “How” of a General Synod←⤒🔗

Getting Started:←↰⤒🔗

When it comes to the workings of a general synod, there is much more going on than meets the eye. We have already explained the role of the convening church in organizing a synod. It is also the task of the convening church to open the synod.

It is customary, but not required, to have a worship service the evening before synod convenes, in which the blessing of the Lord is asked. Part of this custom is that the chairman of the last synod will be asked to lead the worship service.

On the opening day of synod, the minister of the convening church, or, if vacant, its counselor presides over the opening ceremonies. The credentials need to be checked to see if those delegated are present. Officers must be elected to lead the synod. By way of a voting process, a chairman, vice-chairman, a first and a second clerk are elected. Again, there is the custom that if general synod is held in the East, the chairman will be from the West, and vice versa. Once the officers (executive or moderamen) are elected, the synod is officially constituted. At this point the work of the convening church comes to an end.

Agenda:←↰⤒🔗

The first order of business will be to establish the exact agenda for synod. One of the rules for synod is that matters should have been submitted six weeks before the synod convened so that those delegated could study the material. In principle it should thus be easy to establish the agenda. The experience at synod Abbotsford, which apparently was not unique, was that on the first day of synod more material was received by the delegates than had been sent to them beforehand! This was not due to the tardiness of the convening church but the tardiness of the churches submitting material!

Advisory Committees:←↰⤒🔗

According to adopted regulations, a number of advisory committees will be established to serve for the duration of synod. This is done to streamline the proceedings. Each delegate should be familiar with the material but it requires special effort to summarize the material and come to conclusion and recommendations. When a report is presented by a committee, a synod member should not have to depend just on that report but he should be able to evaluate the report in light of his own study.

Since a synod has 16 members, normally there will be four committees with four members each. Each committee will have a convener who has to lead the meetings of the committee. A committee will also have a recording secretary who reports to the synod as a whole and defends the report during the discussion.

Structure of Reports:←↰⤒🔗

A look through the Acts of past synods will reveal a set pattern of dealing with agenda items: “Material, Admissibility, Observations, Considerations & Recommendations.” The heading of “Material” will refer to the relevant items under discussion. The next point is the matter of “Admissibility.” It must be established whether the material is rightly before synod, for synod should not deal with things that do not belong to her jurisdiction or have not been fully dealt with at the other assemblies. It may seem frustrating to hear arguments about admissibility, but much damage will be done when synods simply plunge ahead with matters that are not its business! Under “Observations” there will appear a summary of the material. The “Considerations” are reflection on the observation. When you read the considerations you should begin to sense already what the conclusion will be. In essence the “considerations” form the grounds for the decisions that should flow out of it. The decision is usually phrased as a “Recommendation.” This reflects that a committee came up with the report and recommends to the whole synod that it takes over its work. Hence, if the synod as a whole is satisfied, in the Acts it will conclude with the word “adopted.”

Meetings of Synod as a Whole:←↰⤒🔗

The bulk of the work at a synod is done in the various committees. Since the work of the committees has been printed and distributed to the members of synod before a discussion of synod as a whole, those who decide to spend an evening at a synod may wonder what is going on. It may even seem that very important matters are dealt with in a relatively short time. This overlooks that a committee has done much work. Furthermore, the manner of discussion at a synod also is very structured. To facilitate a good treatment of the material, in the first round of discussion delegates are expected to simply address the issue as it is before them. If a previous speaker made a comment he disagrees with, he must wait to interact with that till the next round. The second round gives room for interaction and rebuttal. If a matter can be finished with some minor changes, these will be made and the issue will be voted on. Should there be a need for major revision, a committee will take it back and rework it. This proves to be more efficient than trying to rework all sorts of details in full session.

Meals and Hospitality:←↰⤒🔗

By following the above procedure, a synod is able to work its way through its agenda. You will understand that delegates must digest much material rather quickly. Synod weeks prove to be very intensive weeks for all those involved. Fortunately, delegates are well looked after by the many ladies who look after the meals and refreshments, and they are received hospitably in the host congregation. It is in no way a reflection of the hospitality and care of the hosting congregation that after the intense weeks there is a sigh of relief when the chairman closes synod and everyone can head home again.

Conclusion←⤒🔗

While our own lives thus continue in their regular busyness, you should now have a sense of the busyness in the convening church, as well as the busyness awaiting those delegated to attend the upcoming general synod. For the brothers delegated there will be a time of intense concentration. While remaining sober about the place of a general synod in the life of the churches, it will nevertheless be appropriate to think of and pray for those involved in the work pertaining to the upcoming synod. You will recall that the motivation for the churches in the Netherlands seeking each other in the age of the great Reformation was the honour of God and the edification of God’s beloved churches. May the upcoming general synod serve that noble twofold aim.