Accra: Confession or Conversation?
Religion & Liberty Online

Accra: Confession or Conversation?

It is sometimes remarked in response to my treatment of the Accra Confession of the World Alliance of Reformed Churches (WARC) and now World Communion of Reformed Churches (WCRC) in my book Ecumenical Babel that the Accra document is not really a confession at all. It says itself, after all, that it is a confession, but “not meaning a classical doctrinal confession, because the World Alliance of Reformed Churches cannot make such a confession, but to show the necessity and urgency of an active response to the challenges of our time and the call of Debrecen.”

Rather than being a confession in some technical ecclesiastical sense, then, it is better understood as a declaration, or even still a “conversation,” as it was dubbed by a commenter at one of my talks on the Accra Confession. My response to this is that I am in favor of a discussion, a dialogue, and a conversation about the Reformed faith, economics, and globalization, but if you actually read the Accra Confession, it is a document that shuts down conversation rather than fostering it. It draws lines between faithfulness and unfaithfulness, just as any Christian confession does. Having already determined the rightness or wrongness of particular views, it forces one to take sides. There’s little room for authentic “conversation” in that kind of a rhetorical context.

Indeed, I would say the dominant interpretive context of the Accra Confession within ecumenical circles is precisely as a confession, “to respond in a confessional manner, that is, to take a faith stance regarding current global economic injustices and ecological destruction.” In his article, “The Historical Context of the Accra Confession,” Averell Rust exemplifies this perspective perfectly. Rust traces the background of the process toward the Accra Confession, dubbed the processus confessionis, and contends, “The debate on whether the ‘integrity of our faith is at stake’ has moved beyond an ethical discussion to a theological one. It proceeded to the call for a status confessionis/processus confessionis.” It is essential to note that the Debrecen call to which the Accra Confession explicitly links itself was a call for WARC churches “to work towards the formulation of a confession of their beliefs about economic life which would express justice in the whole household of God and reflect priority for the poor and support an ecologically sustainable future.”

It is worth exploring conference proceedings published in vol. 65, issue no. 1 of Hervormde Teologiese Studies (2009), which generally reflect a similar assessment. A notable exception is Hans-Wilfried Haase’s “Theological Remarks on the Accra Confession,” which criticizes the confession on a number of salient points. He concludes that the rhetorical stance of the document “becomes a problem, however, when some possible actions take on the quality of a confession and people who, for various reasons cannot agree with those actions, are then excluded from the confession.” Or as I have claimed, a particular wholesale rejection of economic globalization should not become an article of the Reformed faith.

Jordan J. Ballor

Jordan J. Ballor (Dr. theol., University of Zurich; Ph.D., Calvin Theological Seminary) is director of research at the Center for Religion, Culture & Democracy, an initiative of the First Liberty Institute. He has previously held research positions at the Acton Institute and Vrije Universiteit Amsterdam, and has authored multiple books, including a forthcoming introduction to the public theology of Abraham Kuyper. Working with Lexham Press, he served as a general editor for the 12 volume Abraham Kuyper Collected Works in Public Theology series, and his research can be found in publications including Journal of Markets & Morality, Journal of Religion, Scottish Journal of Theology, Reformation & Renaissance Review, Journal of the History of Economic Thought, Faith & Economics, and Calvin Theological Journal. He is also associate director of the Junius Institute for Digital Reformation Research at Calvin Theological Seminary and the Henry Institute for the Study of Christianity & Politics at Calvin University.