The Accra Confession, a document arising out of the Reformed ecumenical movement, was promulgated ten years ago. At the time, Rev. Jerry Zandstra and I wrote with some rather harsh criticisms of the document.

In the meanwhile, the original group that organized the Accra Confession, the World Alliance of Reformed Churches, merged with a smaller ecumenical group, the Reformed Ecumenical Council, to create the World Communion of Reformed Churches (WCRC). At the Uniting General Council held at Calvin College in 2010, where the status of the Accra Confession for the new movement was to be determined, the Acton Institute distributed a packet of material, including a book-length engagement with the Accra Confession and the larger mainline ecumenical movement’s economic witness.

In Ecumenical Babel I devote a full chapter to the Accra Confession as perhaps the most imbalanced and skewed of all the mainline ecumenical documents on economic justice. For other critical engagements of the Accra Confession, I mend Stan du Plessis, “How Can You Be a Christian and anEconomist? The Meaning of the AccraDeclaration for Today,” and Roland Hoksbergen, “The Global Economy, Injustice, and the Church:On Being Reformed in Today’s World.”

There are a number of celebratory posts recognizing the anniversary of the confession at places like Ecclesio, and for a critical engagement ofEcumenical Babel you can read an essay by Christopher Dorn inPerspectives. (Ecumenical Babelwas also reviewed forComment,Calvin Theological Journal,Journal of Markets & Morality,Journal of Interdisciplinary Studies,and Journal of Ecumenical Studies. I respond at some length to Dorn’s essay in my latest book,Get Your Hands Dirty.)

The World Communion of Reformed Churches purports to represent 80 million Christians of 229 member denominations in 108 countries. An ecumenical group of this significance and diversity can do better than the Accra Confession in its social witness, and after ten years, it must do better.