Which ecclesiastical developments and forms stand in tension with the catholicity of the church,
even though they themselves sometimes do use the term “catholicity”?
Sects, false church: false ecumenism with false doctrine
First there are sects, namely churches or groupings that call themselves church and may even have international connections, but which nevertheless do not meet the marks of the true church. Included here are what Article 29 of the Belgic Confession of Faith calls, on the one hand, sects and, on the other, the false church. In large-scale associations of such groupings or churches we speak of “false ecumenism”.
The Roman Catholic Church is indeed spread over the whole world, shows unity and is bound to a doctrine, but she lacks catholicity according to Scripture. There are two reasons for this: first, the Roman Catholic Church is not one in Christ but one in the Pope, to whom a position above Scripture is attributed. Furthermore, Roman Catholic doctrine in several respects is not in accordance with the truth of God’s Word. Therefore there is unity, but no unity in the truth, as Scriptural catholicity requires.
Reformed pluriformity: incorrect form of unity
Especially since the Secession of 1834 in the Netherlands there have been church federations that have the same Reformed confession without open criticism of Scripture. There are mutual ifferences,
but one refuses to overcome these in seeking true unity. Despite the lack of true unity, and the neglect of necessary substantive rapprochement, these churches are open to sharing all kinds of matters together, such as pulpit exchange, evangelism, conferences.
In doing so one comes into conflict with the command that Christ makes known to us in His Word
concerning the perfect unity so fervently desired by Him. As an example of cooperation across church boundaries, we mention the so-called “Reformed Circle (Gereformeerde Gezindte)” in the Netherlands*.
Professor Dr. S. Greijdanus was asked in 1948 whether one is allowed to cooperate with believers from other churches, for example in practicing Reformed politics. His answer was that this is not possible if one does not first address the question of the church. For in all our life and convictions acts we have to show obedience to Christ. If one remains silent about the necessity of ecclesiastical unity and simply cooperates in princiopial issues without presenting the Lord’s requirement to the other, one neglects the commission that one has as a believer on behalf of Christ.
A far-reaching incorrect form of unity is the entering into domestic sister-church relations without unity in a church federation in own country. Or the recognition of multiple foreign sister churches
which are within the same foreign country. These relationships are seen especially in the Canadian Reformed Churches**. In their so-called “ecclesiastical fellowship” it is permitted to share the pulpit and the Lord’s Supper without the required perfect unity in the same region. In addition to that, sharing the pulpit and Lord’s Supper – under certain conditions – is even allowed without the existence of a formal ecclesiastical relationship.
As a consequence of the acceptance of pluriformity there is easily a non-scriprural tolerance of ecclesiastical practices that are not conform the reformed doctrine like an open Lord’s Supper and absence of binding to the reformed confession.
Presbyterian pluriformity (denominationalism)
Presbyterian churches like the OPC display an incorrect form of “unity” based on incorrect doctrine. It results in denominationalism based on their their interpretation of the Westminster Standards. They distinguish a so-called invisible church from the visible church and accept more or less pure churches as churches of Christ. They do not recognize true churches as art. 29 BC does. Thus ecclesiastical groupings such as Baptists are also regarded as churches of Christ.
In addition, no binding to the confession of the church is required in ecclesiastical life and contacts and they have an open lord’s Supper. As a result, there is impure unity—namely communion with nonreformed people and fellowship with churches in the same area without unificiation. But in addition the truth itself is affected.
Schismatic church: absence of unity
There are also churches that are pure in doctrine, but nevertheless do not show an ecumenical will.
They remain on their own and do not listen to the call of Christ to seek unity and to practice fellowship. We call these churches schismatic churches.
Since the Union of 1892 in the Netherlands, the Christelijke Gereformeerde Kerken (CGK) have for a long time been characterized in this way in the Reformed Churches (GK), because the CGK refused to maintain true unity with the GK as true churches. That was also the opinion in the Reformed Churches (Liberated) after 1944, which from that time until 1990 (Synod of Leeuwarden) made attempts to come to unity with the CGK, but this was continually rejected.
If schismatic churches nevertheless seek contact with other true churches in their region, they then can still become part of the worldwide true catholic church.
Our task
A church that truly maintains and defends the truth of God’s Word and seeks continually unity in the truth is a true catholic church, even if that church is very small and despised. Think of Luther. A desire of continuous isolation from other churches is not acceptable, In stead one should continually appeal to other church federations to come to reformation. If there is recognition as true churches, than unification is mendatory. All effort for that is then required. May the Lord then grant His blessing upon such testimony.
Conclusion
To be a really catholic church of Christ that belongs to the one holy catholic apostolic church, it is necessary that this church meets the marks of the true church (Article 29 BC). The truth also includes the demand of Jesus to have perfect unity. This implies that within the same region or country each local church should be a member of the same federation.
For unity with churches abroad, this perfect unity requires a relationship of sisterchurches, in which one may share the pulpit and Lord’s supper with use of attestations. In such a relationship one should continually watch over the church federation of the sister churches, that in doctrine, church government, discipline, and worship there is no deviation from Reformed doctrine.
At the same time one should continually test oneself whether the truth and the unity both are kept purely and are practiced in one’s own congregation and church federation. Let therefore, as members, test your own church membership against Scripture and confession, as well as the relationsips which your church has engaged.
Ecclesia reformata semper reformanda, the reformed church should be reformed continuously, in obedience to the Word of God . Only so can we hold the truth in mutual love, together following Christ as His only flock for which He has given His life and in which He lives through the Holy Spirit.
END
* see: https://www.bouwen-en-bewaren.nl/en/2026/01/30/the-canrc-and-25-years-of-pluriformity-1/; https://www.bouwen-en-bewaren.nl/en/2026/01/30/the-canrc-and-25-years-of-pluriformity-2/ ;
** see: https://www.bouwen-en-bewaren.nl/?s=canrc+pluriformiteit