Hopeful Reactions Shared About the Fellowship Gathering in Minneapolis

 
What did you think?

Written by The Presbyterian Outlook

Monday, 03 October 2011 16:32

Editor's note: The following is a sampling of responses to the meeting of the Fellowship of Presbyterians. “It is always energizing to be with 2,000 other Presbyterians talking about how to proclaim the Gospel in the 21st century, and I am grateful to the Fellowship for making that happen. These discussions are happening not just within the Fellowship, though — they're going on all across the denomination. The PC(USA) is already in the process of becoming a ‘new Reformed body,’ as it retools itself and its structures to enable us to do effective ministry into the 21st century.” — Cynthia Bohlbach, ruling elder and moderator of the 218th General Assembly “There was much to affirm in the Fellowship Gathering. Leaders called for a positive, not angry, tone and that was largely maintained. They called for more missional congregations and for starting new congregations. They spoke positively about denominational mission and were complimentary of General Assembly leadership. They are not alone in calling for reformation of governing structures; many reforms are being considered, and many are already under way as we seek to adapt structures to better support the flourishing of congregations as communities of faith, hope, love and witness. These are all things possible within the PC(USA). Considerable attention was also given to establishing a new Reformed body, which sadly may lead to further separation from one another. My prayer is that the energy exhibited in Minneapolis would be directed to the former things, and not to those things that further divide and diminish our witness to the love of Jesus Christ.” — Linda Valentine, executive director, General Assembly Mission Council, PC(USA) “The Fellowship gathering in Minneapolis reflected the desire and resolve of many Presbyterians to do church in the most faithful and helpful ways in the years to come. There was an evenhanded and positive energy and tone that seemed to be forward-looking. The leadership of the Fellowship affirmed many aspects of the PC(USA), though many also stated their clear need to live within it with theological integrity. Although the idea of a new Reformed body was discussed as one of four possible ways forward, I was heartened to hear an emphasis placed on not wanting to recreate the wheel, regarding those things that the PC(USA) already does well.” — Tom Taylor, president & CEO, Presbyterian Foundation ”I went to Minneapolis without well-formed expectations. I am pleased that I went. I have no desire to be part of a schism. Some words I heard lifted my heart; some left me unsure of whether a schism is envisioned. I hope not. I remain committed to spiritual renewal within this stream of Christ's church.” — Harry J. Heintz, pastor, Brunswick Church, Troy, N.Y. “To gather in hope rather than anger ... To rally around a call to mission rather than a battle cry ... This gathering of Presbyterians had such a different feel. Ken Bailey said it best when he called us to “reprocess anger into grace.” What a gift that grace moment was. Yet as much as I yearn for the future that we tried to see together in Minneapolis, we still need some content to frame the foundations of that vision.” — Anita Miller Bell, pastor, Concord Liberty Church, Glen Mills, Pa. “The main words that went through my head were ‘cutting through the Gordian knot.’ As one who has spent decades working within our knotted polity to try to help renew the PC(USA), protect biblical standards and identify essential tenets, I see this as a bold stroke, like slicing with a sword through a knot which cannot otherwise be undone. I like the irenic tone and the idea of overlap between PC(USA) and the new Reformed body, but I agree with Rich Mouw that the organizers must carefully attend to the theology of this movement, and I think that revival of the church is even more important than this, and not identical with it.” — Winfield “Casey” Jones, pastor, First Church, Pearland, Texas “One rural pastor came to Minneapolis feeling alienated and in despair, but after two days, he said, ‘I feel like I found my tribe.’ That summed it up for me — many Presbyterians feel lost in our current situation, and the Fellowship is opening space for them to follow Christ with renewed passion and integrity.” — Carolyn Poteet, associate pastor, First Church, Hendersonville, N.C. “I was encouraged by the fellowship at the gathering: the vibrant worship, intentional small group discussion, overdue reunions and hard conversations about our identity, purpose and calling motivate me to stick together and learn together. The FOP named the challenges of our denomination with grace and humility. Let's keep listening to God, each other and our neighbors.” — Mike McClenahan, pastor, Solana Beach Church, Solana Beach, Calif. “The Fellowship of Presbyterians opened possibility doors for despairing orthodox Presbyterians. They also lifted spirits with the worship they provided. They were not ashamed of Jesus and his atoning death. My concern is, their hopes are too tied to PC(USA) official leadership and the actions of the next General Assembly.” — Viola Larson, elder, Sacramento, Calif. “I went to the gathering with mixed feelings. I have no desire to be part of the formation of a new denomination, but, as Peter Barnes so humorously pointed out in his presentation, I realize that there are many ‘who need relief’ from what appears to be an untenable situation with the removal of ‘fidelity and chastity.’ I left the gathering convinced one should not act too quickly, but rather wait and see what happens with the report of the Middle Governing Bodies Task Force, the 2012 GA and the Orlando meeting of the Fellowship. My dad advised that it is unwise to purchase a new automobile in its first model year; therefore I think it is best to wait and see how things develop on a number of fronts before making major decisions. I am willing to be patient, and prayerful.” — John “Mike” Loudon, pastor, First Church, Lakeland, Fla. “The Fellowship surpassed my expectations. I look most favorably on the possibility of remaining in the PC(USA) and forming an affiliate relationship to the FOP. If things get worse, then the church is positioned to request full membership, remaining as affiliate in the PC(USA) if they will allow it.” — Dan McMillan, pastor, Green Hill Church, Enterprise, Ala. “A broken church. But who is responsible? An end to anger and a call to grace. Essential tenets that include the right to differentiate and the option to separate. Warnings of what may be next. Expressions of frustration with what stands before us. True statements that omitted all of the truth. Solutions that will create their own problems. Property and pensions and endowments. Hopeful? Hopeless.” — Larry Chottiner, Salisbury Church, Midlothian, Va. “New life is truly needed. The stench of decay is all around. In the midst of conflicting diagnoses we are doing our best to make sense of the symptoms. I wonder if we have yet asked the right question that will unlock the way to the revitalization God most desires.” — R. Patrick Smith, associate pastor, Zionsville Church, Zionsville, Indiana “I was glad I attended because there is fresh air blowing for mission and for life in the church. It is blowing against the sense of unresponsive or inflexible church structures that are no longer effectively enabling ministry/mission. Ken Bailey was my highlight as he graciously taught biblically turning anger into grace. Vast differences in reasons some people are disaffected were apparent, and thus leave much room for constructive changes by PC(USA); this movement is organic and not monolithic.” — Paul Watermulder, pastor, First Church of Burlingame, Calif. “The Fellowship was a breath of fresh air at a time when I needed it most. It gave me hope. I am excited to be on the cutting edge of something new, perhaps another Great Awakening. Also a way to be faithful to Christ’s great commission and be obedient to God’s Word.” — Terry P. Simm, pastor, First Church, Sibley, Iowa “This Presbyterian ‘gathering’ sought a new direction. It was not about restoring ordination standards or strategizing tactically. It was about trying something completely new, an ‘adaptive’ change. We are a new vessel on uncharted waters and no one knows what that is really going to look like yet.” — Doug Hucke, pastor, Northminster Church, Peoria, Ill. “Our team is hopeful about the missional path the Fellowship is pursuing. Simply having a theological center alone will not produce growth or health. We need the ‘something new’ in terms of intentional equipping as well as the changing of outdated structures to better facilitate the mission of God's church in our current context.” — Jack Peebles, pastor, First Church of Yakima, Wash.

Turning Anger into Grace -- Powerful Words from the Bible About That Address Our TImes

Scholar expounds on the cost and value of converting anger to grace and love

Written by Leslie Scanlon, Outlook national reporter
Friday, 26 August 2011 20:42
MINNEAPOLIS – Hearty applause greeted biblical scholar Ken Bailey when he was introduced at morning worship at the Fellowship of Presbyterians meeting Aug. 26. Bailey recently completed decades of study by publishing his new book, “Paul Through Mediterranean Eyes: Cultural Studies in I Corinthians." His teaching, writing and biblical interpretation have nurtured many Presbyterians. And his message to participants at this gathering – some of whom are angry with the Presbyterian Church (U.S.A.) – dealt with reprocessing anger into grace. Bailey pulled together lessons from a number of scriptural passages – stories of fathers and those in power turning aside from an angry response, and instead showing grace. He said he has tried for years to come up with a theological formula – one as significant as Einstein’s E = mc2 has been for scientists. The closest he has come has been to see the grace of God in Christ as a costly demonstration of God’s love. Many Americans are angry these days, Bailey said – angry at job losses and a sluggish economy, at political gridlock, at a decade of war and its fallout. Presbyterians, he said, are angry at a “diminished sense of belonging in our own spiritual home.” What is to be done with anger generated by a sense of betrayal? Bailey looked for the answer in Scripture – in, for example, the story of the great banquet from the 14th chapter of Luke. A nobleman prepares a lavish banquet, but the guests rebuff the invitations, making weak and insulting excuses. “He does not retaliate, he becomes missional,” Bailey said. He sends his servant out to the streets to invite in the poor, the blind and the lame. Another example is the parable from Luke 20 of the vineyard owner who sent his servant to collect rent from the tenants. When the tenants beat the servant, the owner sent another servant and then a third. When the violence continued, the owner sent his beloved son, hoping the tenants would feel shame. Instead, they killed the son. In sending his son, the owner opted for total vulnerability, Bailey said – for grace instead of anger. In a third parable, that of the prodigal son, from Luke 15, the father gives an early inheritance to the younger son who insists on it, then squanders it all in a distant land. When he returns, hungry, his father runs to greet him with open arms. Bailey gave other examples, intertwining from history and Scripture examples of strength and love shown by turning anger into unexpected grace. “May we be granted fresh energy to demonstrate costly love to one another and to a needy world,” he said.

Working for Peace and Continued Connections for Christ

Mouw hopes for compromise, connections in PCUSA future

Sep 22, 2011

 

Richard J. Mouw, president of Fuller Theo­logical Seminary and current president of the Association of Theological Schools, has written about the importance of public civility as well as dialogue between Chris­tians of differing views. In August he spoke in Minneapolis to a gathering of the Fellow­ship of Presbyterians, a group in the Presbyterian Church (U.S.A.) who believe that the denomination has abandoned scriptural standards by, among other actions, deciding to ordain gay and lesbian ministers. The Century spoke to Mouw about the Fellowship and its future.

Was the major topic of conversation in Minneapolis the recent vote by most presbyteries to delete the constitutional requirement of "fidelity in marriage, chastity in singleness" for ordaining church officers?

No. I think there was an underlying conviction that the real issues were much deeper. The discussions were about our commitment to what for many of us is the historic faith and confessional integrity within the Presbyterian context—the authority of scripture, how we interpret scripture and the uniqueness of Christ.

A number of Fellowship of Presby­terians organizers emphasized the desire to be more focused on mission work. Isn't that still possible?

It's hard to do that when, at every meeting we go to, they are always fighting about some vote that's coming up. Many of us were very disturbed to learn that the Presbyterian Church in Mexico just broke relations with the PCUSA over the decision to ordain gay pastors.

What struck you as the most difficult dilemmas facing pastors?

A number of our [Fuller] graduates who are in positions of pastoral leadership are telling me that their people are very angry and want out. Those pastors are struggling with their own conscience: Will I continue to be a pastor to these people and go where they want to go, or is this a test of my leadership? Sadly, at the local level people are quietly leaving congregations because of their distress especially over the passage of the new ordination amendment.

Fellowship leaders planning to create a new Reformed denomination as a haven for conservative congregations have said that in recent years some discontented churches have been able—after negotiations with the PCUSA—to retain their property and transfer into another Presbyterian denomination. Aren't the financial considerations a major obstacle?

It's a big issue for both the PCUSA and for those who want to leave. For one thing, a lot of the churches that have left or would leave are very large congregations. They have been significant contributors to the coffers of the denomination. The big thing for people who think about leaving obviously is the property question.

In fact, wouldn't churches that depart be jumping from the frying pan into the fire—leaving arguments over sexuality and theology for legal and financial disputes?

We would hate to replay scenarios we've seen in the Episcopal Church such as the court fights over property in Virginia and the Los Angeles diocese. I actually once said to the L.A. Episcopal bishop: What if the diocese and its few dissenting congregations had gotten together and put all that money into HIV-AIDS orphanages in Africa and agreed to a gracious separation?

Some people who attended the Fellow­ship meeting may stay in the PCUSA because their geographical presbyteries are more evangelical-minded. But where does that leave conservative congregations in sharply divided regions?

Some are working on a new kind of presbytery system with different, separate ordaining bodies. Then there is this whole new idea of a kind of Reformed order—people taking vows of fidelity to traditional standards but still staying in touch with the larger church.

I really believe that what we need in our Presbyterian world is a revival of Reformed orthodoxy and missional church life, but also a renewal of connectionalism—this has been a very important motif in Presbyterian life. We are not congregationalists; we believe in mutual accountability of congregations.

Two top PCUSA officials, stated clerk Gradye Parsons and moderator Cynthia Bolbach, attended the gathering. The latter said the energetic discussions on "what's next" struck her as "good for the church." Is that a good sign?

We can't cut off conversations with those we disagree with. That happens on the left as well as on the right. I have a lot of good friends in the Presbyterian Church in America, the most conservative group. But people on the left don't want to have anything to do with them. We have a lot to learn from people with whom we disagree. I've learned a lot from the left about racism, gender equality and concern for the environment. The one thing that conservatives in the PCUSA must not do is go off into a corner.

This article appeared in The Christian Century
Thinking Critically, Living Faithfully

Keeping the Peace -- A Reason to Stay in the PCUSA -- A Note from Lake Murray Presbyterian Church

WHY SHOULD WE STAY IN THE PCUSA?

"We" is the key word. "We" have felt called to LMPC and "we" as a church are part of the PCUSA whether we agree with the denomination or not (who has a church in which they agree with everything or is perfect?). 

If we are trying to be scriptural, then the standard for scripture is that we do all we can to keep the peace (Eph. 4:3). Jesus desire is that we stay united (John 17). Paul points out that our goal is to agree and work together (1 Cor. 1:10-17). 

 When the Church had deteriorated into unbelief in the Old Testament (like Elijah's time when only 10,000 hadn't worshipped Baal; or Jeremiah's time of idolatry) they never were told to form another country. In the New Testament Christians did not purposefully start a new church- but were kicked out of the Temple and synagogues. 

In Revelation's letter to the seven churches two of them were said to have deteriorated. Thyatira had a few who hadn't "soiled their clothes" with the teaching of sexual immorality (Rev. 2:20) of which they refused to repent. Jesus' command to these few was not to leave and start their own church but to "hold onto what you have until I come" (repeated with Philadelphia's church 3:11). 

Sin and false beliefs happen in every era. But the sin of schism does not make the other sins go away. 

Luther and Calvin wanted to reform the catholic church, not form another denomination- but they were kicked out (excommunicated- and even hunted as heretics). 

God has brought us together as a particular church in His providence and love. We should try to be witnesses to Him where we are. Whenever our church has had a split (this has happened twice- 1984 and 2001) we have lost members not only to other churches, but just as many who go nowhere at all- and this is a kind of anti-evangelism. 

WHY WE SHOULD STAY AT LAKE MURRAY PRESBYTERIAN?

Everyone who is a member here has been called here by God (we believe).  This call and placing of God and covenanting with the church should be taken with great seriousness. 

The world may tell you that if you don't like something go onto the next thing.

But this does not apply to covenanted relationship (like marriage).  We have pledged to serve and worship God together, and this pledge and covenant is to be taken seriously.  Joining a church is a voluntary obligation, but it is an obligation.  

There are many things yet to be debated and decided.  To leave in the midst of deciding means your voice will not be heard on the issue, and our church moves farther away from your position. 

In some ways our church is on the cutting edge of a grand debate in our culture and world and church.  What we decide will not just affect us but others around and after us.  

Members here have made a promise to "further the peace, unity, and purity of the church." 

"When we asunder part- it causes inward pain."  (From "Blest Be the Tie That Binds"). 

Thoughts on the Non-Perfection of Humanity -- The Search for Purity Finds Sinners Saved Only By Grace

Why I'm not leaving the PCUSA 

By Rev. Robert Campbell in the Blog "Pastor Bob's Musings":

I admit to being embarrassed by the Presbyterian Church sometimes. A year ago my doctor gave my wife a lecture about the 2004 GA decision about divestment in Israel! And I remember Re-imagining, the 1991 sex report, speeches by Ministers of Word and Sacrament who believe Jesus isn't anyone special, or at least he isn't the only way to salvation and yes, the PUP Report. A friend of mine said one time that he just wanted to get through a General Assembly without having to explain something to irate members of his congregation. I sympathize.

But I'm not leaving the PCUSA. It would be better to say I can't leave the PCUSA.

I believe the only time to leave a denomination is when the denomination either becomes apostate or an action of the denomination would cause one to do something that is against one's conscience. We aren't there.

I read yesterday that a minister in Florida is leaving for the EPC with most of his congregation because he thinks the PCUSA is apostate because of the PUP report. I didn't and still don't approve of the PUP report. I was a overture advocate from my presbytery to speak against the PUP report. But was the PUP report apostate?

Let's define the word: "One who has abandoned one's religious faith, a political party, one's principles, or a cause." (from TheFreeDictionary. Yes, I Googled it.) Has the PCUSA abandoned the one true Christian faith? I think not. We have a Book of Confessions that every ordained person in the denomination affirms contains the "essentials of the Reformed faith." We haven't declared that the Book of Confessions is wrong. We say as a denomination that we believe in the one God, Father, Son and Holy Spirit, in the full divinity and humanity of Jesus, in the sacrifice of Jesus on the cross for the forgiveness of sins, in salvation by grace alone, salvation by faith alone, and the inspiration and authority of the Scriptures for for faith and life. Even people who think the PUP report didn't change anything and is the greatest thing since sliced bread in the PCUSA believe all that. Well, most of us. Governing bodies do make mistakes sometimes in our examination of candidates. To quote the Westminster Confession: "All synods or councils since the apostles' times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a help in both." (Book of Confessions, 6.175) So yes, sometimes a session or a presbytery makes a mistake and ordains someone who isn't really a Christian or who is a heretic. And yes, sessions, presbyteries, synods and general assemblies make mistakes. Sometimes they make decisions that are not in accord with the will of God or that are not Biblically grounded. But that doesn't make the denomination apostate. It makes us all together and in our various governing bodies and individually human and sinners and not God. We err. We aren't omniscient and we do sin.

Please be assured, I'm not celebrating that fact. The Church is a school for forgiven sinners. We are to teach and learn how to be more faithful Christians both in our beliefs and in our actions. But the truth is we aren't perfect.

No, I am not a Pollyanna. I work hard as a pastor to make sure that when I preach the Word it really is, to the best of my ability what the Bible says to this generation, no matter how difficult the passage may be to hear or to say. I teach the faith once received by the saints as best I can. And as a member of presbytery I stand up and shoot my mouth off and argue with the best of them. Does the session or the presbytery always bow down and say, "Yes Bob, we hear and agree with your great wisdom?" Of course not! Even my wife, wisely, does not do that! Am I sometimes wrong and the rest of the session or the rest of the presbytery right, (or maybe all of us wrong in different ways)? Of course! Am I sometimes right and the decision of the session or presbytery wrong? Probably not as often as I would like to think! But I have the obligation to state what I believe is right.

Read Church history. There never has been a time when the Church made perfect decisions and was at peace. The history of the Ecumenical Councils on the Trinity and the Divinity and Humanity of Christ read like a comedy of errors and a study in how not to come to good theological decisions. If you think Presbyterians get up to bad high jinks in our politics, read about the Robber Council of Ephesus!

Augustine was right. The Church is a bunch of sinners. But we are forgiven sinners. Don't give up on the PCUSA. And God, we Presbyterians believe, brought us together for a purpose. God isn't ready for the divorce of the PCUSA. God still has much to do through us.

Written by Pastor Bob on March 27, 2007

Why Stay in the Presbyterian Church, USA? How Valuable is Peace and Unity in the Body of Christ?

Why Stay in the PCUSA? An Ecumenical Perspective

An Answer Worth Reading Again, Written by Dr. Jin Kim, Monday, 24 July 2006
In 2017 we Protestants mark the 500th anniversary of the Reformation that Martin Luther launched and that John Calvin did so much to advance. It is an auspicious time to reflect on the state of Protestantism as a whole as we near this historic milestone. What does it mean to be "protestant" today? Who or what are we protesting against? Is it part of our ecclesiastical DNA to always be protesting something? Obviously it was our mother, the Roman Catholic Church, our Reformation forbears so vigorously protested against. And with good reason -- Luther alone came up with 95. One of the chief causes of enduring division was the doctrine of justification. Protestants generally patted themselves on the back for being "grace oriented" while caricaturing the Catholics as "works oriented". I grew up around Southern Baptists in the Deep South where Catholics were not even considered Christian. The Presbyterians I knew seemed to be a bit more gracious as we considered them "almost Christian." Protestants are not entirely to blame for this animosity. It took 450 years after the Reformation for the Roman Church to consider us "separated brethren." As progressive as Vatican II was, Catholics still could not bring themselves to consider Protestants as members of the true "Church." But we have come a long way in the last few decades. John Paul II was perhaps the first pope to have wide appeal to Christians of every tradition. His unwavering opposition to communism and his staunch social conservatism led to new alliances with Protestant evangelicalism in the US -- an astonishing development considering the longstanding distrust of the Roman See from that community. The universal outpouring of sympathy and grief over his death was also a turning point: the centuries old tradition of yoking the papacy with the antichrist was over. In 1999 official representatives of the Worldwide Lutheran Federation and the Roman Catholic Church concluded two decades of dialogue by releasing a "Joint Declaration on the Doctrine of Justification." Not only did these two church bodies find common ground on a point of doctrine that the Lutheran Reformation considered "the first and chief article"; more significantly, the mutual condemnations pronounced by the Lutheran Confessions and the Council of Trent over this doctrine were lifted after more than 400 years. The withdrawal of official anathemas is not the only sign of change. Today, most Protestants and Catholics consider the other to be Christian. That is a major paradigmatic shift that is even more evident on the ground than in cloistered meetings of high-church officialdom. What used to be a war between mutually exclusive religions has become in recent years not much more than an intramural debate, a sibling rivalry. In this new era the logic of remaining separate church bodies collapses on itself. The apostle Paul makes this plea to the church: I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all (Eph. 4:1-6). This passage should be of special significance to Presbyterians for whom "calling" is a central tenet. We were not called only to be saved, but to be one. We have been called as Christians to maintain the unity of the Spirit in the bond of peace. Unity is the fruit of our faith in Christ. Jesus himself made this prayer concerning unity: I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me (John 17:20-21). Jesus does not pray for our unity simply for unity's sake, but so that the world may believe! What is the world's impression of Islam when we see Sunni Muslims killing Shiite Muslims killing Kurdish Muslims in Iraq? What about black Arab Muslims killing black African Muslims in Darfur? We live in a small world today where such divisions and hypocrisies cannot easily be hidden. Do we Christians think that the ecclesiastical tribalism of our countless denominational entities goes unnoticed by a world desperate to believe? Calvin and Knox bequeathed to us a formula that says that when you have right preaching, right administration of sacraments and right discipline, there you have the true church. But more than a thousand years before that, the Council of Nicaea defined the marks of the true church as one, holy, catholic and apostolic. Can the Catholic, Orthodox, Protestant, or Pentecostal bodies claim all four of those marks? In that sense, no church is truly church; we have all failed to lead a life worthy of our calling to maintain the unity of Christ's body. A major obstacle is that Christians have organized their theology and power around various "popes." The Roman pontiff is not the only such pope. We Protestants also have our popes, papas, fathers -- Martin Luther, John Calvin, John Wesley -- except that they serve in perpetuity. Like the Roman pope, these permanent Protestant popes also unofficially possess the power of ex cathedra infallibility -- their teachings are usually not questioned, and serve as final authority. Jesus taught, Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, even life itself, cannot be my disciple (Luke 14:26). Do we not need to relinquish the sole claim that we grant to Calvin over our life together as a church, if that claim excludes the great cloud of witnesses to whom the church owes its true identity? There are an estimated 38,000 denominations around the world, not in communion with one another (except in rare cases). Will we not humbly confess that the Reformed tradition has contributed a lion's share to that division in the last 500 years? I believe that the mainline churches, as descendents of the magisterial Reformation, sense this paradox of being church and yet not being fully church. Significant obstacles remain to visible unity, but that we have blithely accepted the division of the body of Christ without grieving that division serves as an indictment on this generation. Doctrinal differences among the various interest groups within one denomination like the Presbyterian Church (U.S.A.) pale in comparison to the monumental task of reconciliation between Catholics, the Orthodox and Protestants. Even though every denomination considers itself theologically "orthodox," my contention is that we are all ecclesiastically heterodox -- all of Christendom today suffers from the Donatist heresy, considering other Christians outside the bounds of the true church. If visible unity remains our calling, and if Jesus' prayer that we be one still stands, then we cannot move in the direction of schism, no matter how intolerable our theological opponents seem. The rise of the megachurch movement may have more to do with mainline flight than any other single factor. While wonderful fruit is being borne by many of these churches, megachurches on the whole seem to be just as individualistic, consumeristic, racially divided and sectarian as their mainline counterparts. I look at it this way: When a ship begins to sink, one end usually sinks first, causing the other end to rise. People will instinctively run toward the end above water, but sooner or later, the whole ship will go down. I don't see much of a future for the megachurches as they currently stand. If anything, the small congregation modeled after the early church may have the greatest potential. It is not that the demise of the Presbyterian Church itself would be a catastrophic event; who knows if that might not be God's will? After all, none of the seven churches mentioned in Revelation lasted more than a century or so, even the ones Jesus commended. The temple in Jerusalem was not so sacred that God did not allow its destruction -- twice! I am not suggesting more money, energy, and resources be put into institutional preservation. But to actively seek the rending of the church for the sake of "purity" is moving the church in the wrong trajectory. We need to embrace the ministry of reconciliation to witness to God's deeds of power to the world. Presbyterians in particular teach the sovereignty of God. Is our case for God's sovereignty not weakened when we divide? Is the current brokenness of our communion with other Christian churches not damaging enough to our witness? If the Lutherans and Catholics can heal a breach that has lasted almost 500 years, can Presbyterians of different ideological commitments not remain one church? If we split, our fractured witness will be a stumbling block to those who believe and those who hunger to believe. Jesus said to his disciples: Occasions for stumbling are bound to come, but woe to anyone by whom they come! It would be better for you if a millstone were hung around your neck and you were thrown into the sea than for you to cause one of these little ones to stumble (Luke 17:1-2). We must not delude ourselves. The enduring brokenness of the church is a stumbling block to the world and a millstone around the church's neck. We cannot move toward schism without risking being on the wrong side of the Spirit's leading. I believe that the Presbyterian Church has exhausted itself. We have come to a theological and ecclesiological cul-de-sac. We are descendents of protestors, so we have an instinctive need to protest. But without our historic enemy to help define who we are, what indeed does it mean to be a Presbyterian, a Protestant? With the war against an outside enemy gone, we Presbyterians have turned on each other -- we are Protestant after all! This is a larger problem as we see the same pattern being repeated in every mainline church. The "conservatives"claim that if only we returned to a more rigorous orthodoxy, the pews would be filled again. The "liberals" contend that if only the church flung open its doors to gay folk, the church would grow again. These arguments are laughable. More "orthodox" like the Orthodox Presbyterian Church? More "inclusive" like the United Church of Christ? Why can't we just admit the truth that we Presbyterians in America no longer know how to be church in a world that has changed from under our feet? We are bewildered, and angry that we cannot figure this out on our own. But the world has become too complex for us to go it alone. We simply do not have the resources internally to be renewed without active engagement with Christians from other denominations, other nations, and yes, even the Roman Catholic Church. This is the central insight of being part of a multicultural church: mutual affirmation of one another's culture as God's good gift, and simultaneously, mutual correction of idolatries rooted in every culture, speaking the truth in love. How do we do this among the various ecclesial bodies, cultures, languages, and ideologies? How do we overcome the party spirit so prevalent in Paul's day and our own times? Does it really matter in the end whether we follow Paul, Apollos or Cephas, the Pharisees, Sadducees or the Zealots? How do we transcend the base tribalism, which infects us all as the old creation, and continue to become the new creation in Jesus Christ? Is not the existence of the Roman Church and the Protestant movement, the Presbyterian denomination and the Baptist denomination, the Black church and the White church, the liberal wing and the conservative wing -- is this not evidence that we are still dominated by forces of the old creation? Do we to our shame remain captive to our ancient tribalism? The ministry of reconciliation will be the most urgent ministry in the 21st century. Our divisions, arrogance, and hateful passions will be broadcast instantly in today's world. Our fractured witness will be more a stumbling block to evangelism than ever before. Our brokenness will dilute our efforts at peace and justice. The Presbyterian Church must hold together not because we are important, but because our witness matters to the world. The world will know whether we are part of the answer to Jesus' prayer, or whether we go on in defiance of it. Perhaps our growing reconciliation will lead to reconciliation among the various church bodies. Perhaps making peace among Christians will give us the credibility to be peacemakers in this violent world. But let us now confess our wretchedness together instead of pointing fingers at one another. Perhaps God will have pity on us and show compassion on us. To paraphrase Paul: Wretched church that we are! Who will rescue us from this body of death?  Thanks be to God through Jesus Christ our Lord! Jin S. Kim is pastor of the Church of All Nations PC(USA) in Minneapolis, Minn. He is also chair of the advisory board, Cross Cultural Alliance of Ministries. This article appeared in Outlook magazine. Jin S. Kim Jin is the founding pastor of Church of All Nations, chartered as a PC(USA) congregation in 2004. Born in Korea in 1968, he came to the US with his family in 1975, and grew up in Columbia, SC and Atlanta, GA in a multiethnic environment. He holds degrees from Georgia Tech, Princeton Seminary, and a doctor of ministry from Columbia Seminary. He serves on Minnesota Council of Churches' board, as a PCUSA delegate to the National Council of Churches, and was a US delegate to the 3rd Lausanne Congress in Cape Town 2010. He is past Moderator/Council Chair of Presbytery of the Twin Cities Area, past President of Presbyterians For Renewal, is part of the Jewish-Presbyterian Dialogue, and currently serves as GAMC Field Staff to support Korean English Ministries/pastors, and is adjunct faculty at Dubuque Seminary. He preached at the PCUSA General Assembly in 2004 and 2008, and speaks widely at conferences, seminaries, presbyteries and churches, both in the US and abroad. Jin has a passion for the ministry of reconciliation and a vision for the visible unity of the global church. His household includes wife Soon Pac, Claire Nicea, 12, Austin Athanasius, 10, and Jin's parents. He is an avid golfer, enjoys volleyball, basketball, racquetball, table tennis & Monopoly, and will one day pick up ice fishing (?).

The Vote is Announced and a Church wide Letter from Officials of PCUSA -- May 10, 2011

Presbyterian Church (U.S.A.) approves change in ordination standard

‘Submission to the Lordship of Jesus Christ’ replaces ‘fidelity and chastity’

May 10, 2011

Office of the General Assembly

Sharon Youngs

Communications Coordinator

Louisville

While the Office of the General Assembly awaits official tallies, it appears that a majority of the 173 presbyteries of the Presbyterian Church (U.S.A.) have approved a change in PC(USA) ordination standards.
At its meeting on Tuesday, May 10, 2011, the Presbytery of Twin Cities Area became the 87th presbytery to approve an amendment that will remove the constitutional requirement that all ministers, elders, and deacons live in “fidelity within the covenant of marriage between a man and a woman or chastity in singleness” (G-6.0106b in the church’s Book of Order).

The new language reads, “Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G-14.0450) shall examine each candidate’s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates.”

The new provision reaffirms the long-held right and responsibility of ordaining bodies (local church sessions for deacons and elders or presbyteries for ministers) to determine the suitability of each candidate for ordination. The effect of the new language also opens up the possibility that persons in same-gender relationships can be considered for ordination.

The 219th General Assembly (2010) of the PC(USA) approved Amendment 10-A last summer, but required a majority of presbyteries to ratify the provision for it to become part of the church’s Constitution.
The change will take effect July 10, 2011, one year after the adjournment of last summer’s assembly.
In response to the vote, denominational leaders issued a letter to all congregations of the PC(USA), calling the debate about ordination standards “a Presbyterian family struggle.” The letter goes on to say that Presbyterians have “sought to find that place where every congregation and every member, deacon, elder, and minister of the Word and Sacrament can share their gifts in ministry while, at the same time, the integrity of every congregation, member, deacon, elder, and minister is respected.”

Additional resources are available at the Office of the General Assembly website, which include a “frequently asked questions” document, liturgical resources, a video podcast by Gradye Parsons, Stated Clerk of the General Assembly, and Advisory Opinion #24 about the change to G-6.0106b.

The full text of the church wide letter:

Dear sisters and brothers in Christ,

May grace, mercy, and peace be yours in abundance (Jude 1:2).

The debate about ordination standards has been a Presbyterian family struggle for much of the last three decades. We have sought to find that place where every congregation and every member, deacon, elder, and minister of the Word and Sacrament can share their gifts in ministry while, at the same time, the integrity of every congregation, member, deacon, elder, and minister is respected. 

This year, the conversation has focused on Amendment 10-A that was passed by the 219th General Assembly (2010) and sent to presbyteries for approval.  While we wait for official tallies, it appears that 87 presbyteries have approved 10-A, which is the majority required for approval.

If this becomes official, the new language outlining the gifts and requirements for ordained service will say the following:

Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G-14.0450) shall examine each candidate’s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates.

This decision begins with an unequivocal affirmation that ordained office will continue to be rooted in each deacon, elder, and minister’s “joyful submission to the Lordship of Jesus Christ in all aspects of life.”

This action also has important effects on our life together as a church, namely:

• in keeping with our historic principles of church order, each session and presbytery will continue to determine the suitability of individuals seeking ordination within its bounds.
• persons in a same-gender relationship may be considered for ordination and/or installation as deacons, elders, and ministers of the Word and Sacrament within the PC(USA); and
• all other churchwide standards for ordination remain unchanged.

Reactions to this change will span a wide spectrum. Some will rejoice, while others will weep. Those who rejoice will see the change as an action, long in coming, that makes the PC(USA) an inclusive church that recognizes and receives the gifts for ministry of all those who feel called to ordained office. Those who weep will consider this change one that compromises biblical authority and acquiesces to present culture. The feelings on both sides run deep.

However, as Presbyterians, we believe that the only way we will find God’s will for the church is by seeking it together – worshiping, praying, thinking, and serving alongside one another. We are neighbors and colleagues, friends and family. Most importantly, we are all children of God, saved and taught by Jesus Christ, and filled with the Holy Spirit. 

We hold to the strong affirmation that all of us are bound together as the church through Jesus Christ our Lord. “There is one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all,” Paul wrote to the Ephesians (4:5-6).

It is Jesus Christ who calls individuals to ordained ministries, and all those who are called to ordained office continue to acknowledge Jesus as Lord of all and Head of the church. It is this same Jesus Christ who is the foundation of our faith and to whom we cling. 

No doubt, there will be several news stories and other reports about this change in the days ahead. A number of resources, including frequently asked questions and liturgical resources, are available for you at the Office of the General Assembly website. In addition, for those who wish to comment on or inquire further about 10-A, please email ga.amendments@pcusa.org or call (888) 728-7228, x8202.

We invite you to join us in prayer:

Almighty God, we give thanks for a rich heritage of faithful witnesses to the gospel throughout the ages. We offer gratitude not only for those who have gone before us, but for General Assembly commissioners and presbyters across the church who have sought diligently to discern the mind of Christ for the church in every time and place, and especially in this present time.

May your Spirit of peace be present with us in difficult decisions, especially where relationships are strained and the future is unclear. Open our ears and our hearts to listen to and hear those with whom we differ. Most of all, we give thanks for Jesus Christ, our risen Savior and Lord, who called the Church into being and who continues to call us to follow his example of loving our neighbor and working for the reconciliation of the world. We pray in Jesus’ name. Amen.

Gradye Parsons
Stated Clerk of the General Assembly 

Cynthia Bolbach
Moderator, 219th General Assembly (2010)  

Linda Valentine
Executive Director, General Assembly Mission Council

Landon Whitsitt
Vice Moderator, 219th General Assembly (2010)