The PFR Feed

Good Grief

paul@pfrenewal.org (Paul Detterman) — Fri, 18 Nov 2011 20:58:51 +0000

Editor’s Note: PFR has been uncommonly quiet since the passage of Amendment 10-A in May. This is partly due to the amount of time and energy PFR has been investing in helping to promote and advance The Fellowship of Presbyterians, and partly due to the fact that when everyone else is talking it is often polite to wait your turn. Here is what I hope will be a helpful commentary as we come into the season of preparation we call Advent and, as evangelicals in the PC(USA), begin another type of preparation altogether on the threshold of 2012.

I’m blessed. I’ve never had to endure, in my immediate family, the kind of agony I have seen close friends and parishioners experience; misunderstandings that lead to anger, unresolved anger that leads to acrimony, and acrimony that ends in deep and prolonged bitterness and loss.

Like most adults, I know another kind of grief, however—the grief that comes with the experience of death and the re-ordering of life that includes closing a family home, sorting and disposing of family “things” (many of them with memories attached), and moving on. That grief not only includes lament over what has happened, but the homesickness that comes at the end of an era or the close of a relationship we cherished and thought we could count on.

In the days leading up to this season of Advent, innumerable evangelicals who have been part of the family of faith called the PC(USA) are grieving—a deep grief that has yet to be adequately named by those of us who are experiencing it, and will seemingly never be understood by those who are causing it. This is not the momentary sadness of watching your political party take a beating in an election or the frustration of seeing your favorite team lose in the playoffs.   Nor does our grief find appropriate expression in anger, acrimony, or bitterness. We have witnessed something beautiful, meaningful, and central to our identity destroyed—an expression of the body of Christ that was our theological, sacramental, and communal home. Everyone who has been around for the destruction has been permanently marred as well. At one level we are furious. But we are also hurting, heartbroken, and homesick.

In reality, the denomination we call the Presbyterian Church (U.S.A.) is just a structure. The family of faith that gathered into it was like a beautiful tapestry. The structure has only existed since 1983, relatively young in “church-years.” The family was not invented 28 years ago out of freshly milled cloth. Threads from the past 2000 years of doctrine and teaching, mission and witness, sacrifice and service are woven into the tapestry, as well as emblems from the truly great confessional moments—the times in our ancestry of faith when the Church actually did take a Christ-honoring stand against the prevailing tides of human self-absorption, cultural/political power, popular opinion, or disposable theology.

This Presbyterian tapestry, our family home has had many functions. At times it was a parament that marked the place where intelligent, socially engaged, fearlessly biblical, orthodox preaching molded the lives of civic leaders and challenged new generations to attempt seemingly outrageous ministry in the name of Jesus Christ. At times this tapestry has marked the place where Christ-honoring worship is cherished and nurtured. In its early years the PC(USA) set the gold standard for worship renewal in the Reformed Tradition. The tapestry we inherited has at times been a reliable shelter for those who were truly marginalized, neglected, or abused, and a banner for the exhibition of God’s Kingdom and the courageous proclamation of the gospel in just about every corner of the world.

The fabric from which this tapestry was woven is tough and enduring, but it has undergone significant wear and tear. Forces have been at work throughout most of the 20th century, undermining the integrity of the fabric. Tensions have mounted over the authority and interpretation of Scripture. Increasingly, disagreement over the person and work of Jesus Christ has divided many and confused many more. Wildly differing interpretations of what the church is, how it is called to serve, and whether it can or should be engaged in any form of mission at all, have fostered timidity and worse; cultural deference.

Throughout the evolution of our most recent history, orthodox voices from within the PC(USA), many ecumenical partners, and the vast majority of the global church have pleaded persistently for this communal tug of war to stop, trying to help those who were straining our denominational fabric to understand that when (not if) the tapestry was torn the resulting destruction would be far worse than any of us could imagine. But these voices have seemingly fallen on deaf ears.

The final tug that destroyed the PC(USA) tapestry came when we capitulated to the current moral confusion championed by a relentless subset of western culture. The determination of some and the apathy of others finally allowed the PC(USA), as the late Tom Gillespie would say, “to condone what God can redeem.” And with that one final yank, the strained threads gave way and the marker of “church” for so many for so long, fell on the floor in shreds—the threads of historic integrity unharmed, but dis-united and functionally useless.

Some evangelicals believe the passage of amendment 10-A on its own was responsible for this destruction. In truth, however, we were well on our way long before May 10, 2011. What the neutering of ordination standards did was complete the job—tearing the last remnants of the once amazing tapestry into pieces in front of us.

There is no point in being angry. It will fix nothing. The destruction is done, and will not easily be undone in the foreseeable future. There is also no point in expecting those who see this destruction as progress to understand our sense of grief and loss. We see a mess of torn fabric scattered across the floor. They are now suggesting what we need to do is celebrate the diversity of the pretty patterns “God has created”—like there was still something to admire in the thing destroyed. They don’t understand our grief and, quite frankly, many who are involved at the heart of this destruction seemingly could not care less.

It is right for us to grieve—truly right and a good and faithful thing. Under the Presbyterian tapestry many of us have been nurtured and discipled, credentialed, and deployed in mission and ministry. This tapestry was the banner of our tribe. Seeing what has become of it creates indescribable grief. It is heart wrenching to hear the core claims of the gospel of salvation minimized or denied altogether because others might think us foolish for holding those beliefs, or because people might be challenged in their stubbornness. Scripture has something to say about both scenarios.   It is humbling to the point of tears to see the faithful and continuing witness of Jesus’ followers around the world who are truly persecuted for their enduring faith, and then to realize that the family of faith in the PC(USA), the “mother church” to many, has now dismissed the transforming grace of Jesus by simple majority vote. Six months after that vote, the grief of many is very real. And we must deal with it before we can move on in any healthy way.

The question is, what do we do with our grief? Bitterness is not a biblical option. Scripture has much to say about the root of bitterness, and none of it good. Sustained anger is not a productive option either. We are called by the gospel we profess to repurpose anger into grace.

But it is also not an option for us to resign ourselves to our current situation and thank the destroyers of the once great denominational tapestry for the shreds of cloth they toss our way. God’s people need to see a tapestry of faithfulness—a banner of joy and hope and resurrection power lifted over the chaos of our post-modern, self-motivated lives. We need to process our grief because God’s mission has not changed and neither has his call upon us to be part of it. This does not mean pulling ourselves together and showing up at the next presbytery or General Assembly as though nothing has happened. It does mean taking serious stock of our current situation, dealing with any lingering debilitations, and moving into a future God is opening up to us.

We need to begin to reassemble a tapestry—utilizing the great theological threads and confessional emblems that are in our heritage, assessing the true needs of God’s people and addressing the myths of our culture; creating something that will once again draw people to Jesus and deploy disciples in his name. For the moment at least, this can happen equally well in the life and ministry of those evangelicals who remain in the structure of the PC(USA) and of those for whom contextual integrity demands distance from a denomination that has been turned off course.

Ours is not the challenge of creating new and clever theological statements—at least not yet. We have everything we need for this moment in Scripture and the Confessions of our heritage. This is also not a challenge that will be solved completely by any restructuring of an existing denomination or the crafting of a new one. The challenge we face is radical discipleship—a challenge of biblical proportions; obedience, faithfulness, and passion for the Savior that must be kindled in every believing heart.

Our current challenge is voicing the yearning of the ancient hymn, “O come, O come Emmanuel …” and believing the reality of the promise, “Rejoice! Emmanuel has come to you!.” Our present-day angst is heard in the pain of the psalmists’ laments and, like those, will be answered and transformed by God into praise. This moment is our opportunity to discover (or remember) that God’s love took human form for a reason—and that Love cannot be voted off the island by all the presbyteries in the world.

So for now, as we who are grieving seek to recapture a like-mindedness with Christ and reclaim our identity in him, let’s not be ashamed or embarrassed to cry together. We have endured a long and hideous season of misunderstanding, acrimony, bitterness, and loss. We must take the time to mourn the destruction of what once was in order to see what now can be.

And in reconnecting with the mind of Christ, let’s take every opportunity God provides to pray together. We, and many of the congregations to which we are called, have experienced the death of something we held dear, and we need God’s patient love and direction to close up the old, sort out the goods, and deal with a form of homesickness that is very real.

But as we are grieving the destruction of the tapestry of one fellowship and sorting out the pieces to begin forming another, we also need to intentionally seek God’s grace to be able to move beyond this current season so that we can once again praise the living Lord with full voiced hope, and joy, and resurrection power, committed in new and deeper ways to celebrate and participate in what God is up to now!

Looking Forward to Orlando

michaelryanwalker@gmail.com (PFR) — Thu, 27 Oct 2011 15:04:13 +0000

The 'Gathering' in Minneapolis in August 2011 was a significant event in the life of the PCUSA. If you are interested in some of the plenary session content, online videos are now available. Click here.

Included are:
1. Ken Bailey's Bible study on the Father of the Prodigals (responding in grace not anger);
2. Richard Mouw's two addresses on "Reformed Essentials" and "The denominational crisis and what to keep in our hearts as we explore options."
3. Jim Singleton "Why a Fellowship of Presbyterians?"
4. John Crosby "Why a New Reformed Body?" and
5. A variety of current and future church leaders envisioning "The Church Jesus Christ Wants Us to Be." [How encouraging to see these newer generations of leaders.]

Consider attending the next Fellowship event in person: Wednesday, January 18, 7:30pm to Friday, January 20 5pm; at Rosen’s Shingle Creek in Orlando, FL. Take your spouse and extend your stay up to 3 days before or three days after for the same economical hotel rate. Go to The Fellowship of Presbyterians website for more information: http://www.fellowship-pres.org/ . Registration for the Covenanting Conference is now open.

A Tale of Elephants and the Mouse: Presbyterians, 10-A, and the World Church

michaelryanwalker@gmail.com (Dr. Ken Bailey) — Thu, 14 Jul 2011 20:15:40 +0000

Once a small mouse was playing around the feet of a family of elephants. The mouse suddenly decided to run down the hill away from the elephants. The elephants did not follow the mouse.

The Presbyterian Church (USA) in 2011 is just over one half of one percent of the population of America and America is approximately 5% of the population of the world. We are a very small blip on the radar screen of world Christianity. Sixty percent of the world’s Christians are now in the Global South which is comprised of South America, Africa, and Asia. Paul wrote to the churches of his day and affirmed, “You (plural) are the body of Christ.” He also said, “You (plural) are the holy temple.” In our day the interconnectedness of each part of the larger body of Christ is more profoundly a reality than at any time since the earliest beginnings of the Church in the middle of the first century. What can be said about Presbyterian world mission and 10-A?

From 1955 to 1995 it was my privilege to serve as a missionary academic, teaching New Testament in Egypt, Lebanon, Jerusalem, and Cyprus. For the last sixteen years I have continued in full-time ministry teaching New Testament in this country, Europe, the Middle East, and Asia. I lecture primarily for Presbyterians, Lutherans, Anglicans, Episcopalians, Roman Catholics, the Armenian Protestants, and the Armenian Orthodox. For the last 13 years I have been honored to serve (as a Presbyterian) as the Canon theologian of the Anglican Diocese of Pittsburgh. The air I breathe is that of the larger body of Christ which is the world Church. It is out of this background that I offer these brief remarks.

The recent decision to change our ordination standards is a rejection of Scripture and tradition as understood by more than one billion Roman Catholics. It is also an offense to more than 300 million Eastern Orthodox in their various communities in Eastern Europe, the Middle East, and around the globe.

Western Christianity has been the “superpower” of the Christian world for more than a thousand years. Across the centuries we were able to define what it meant to be a Christian. This is no longer the case. As is well-known, the numerical center of the Christian world has moved South and East. That “global South” is becoming more and more important for the larger body of Christ and they (along with the Catholics and Eastern Orthodox) will see us as having departed from Scripture and tradition as the Church everywhere has known it for two millennia. Our relationships with them are now freshly damaged.

I am particularly distressed by how our decision will be received in Africa. In one hundred years, Christianity in Africa has grown from 5 million to 385 million people. In the process, African Christians, often at a high personal price, have set aside polygamy. They rigorously opposed their own culture in loyalty to the witness of the New Testament and historic Christian standards of sexual practice. How can we now face them?

Add to this is the reality of our “partner churches” around the world with whom we have served in mission for the last 160 years and longer. They are quickly discovering the change we have made in our ordination standards and they will understand it as betrayal. Many Anglican Archbishops in Africa describe the American Episcopal church as having “walked apart” from what the Church has believed and proclaimed for nearly two thousand years. The same judgment will now be made of us by our partners in mission. This has serious implications for our ability to continue in mission with them.

The countries of the world where we are serving are self-governing. The only way foreigners can live and work in those countries is with work permits and residence cards. These documents are only granted at the request of national Church leaders who invite said “foreigners” (read: missionaries) to serve among them. A significant number of those churches will now be reluctant to welcome our missionaries and accept responsibility for their presence. Furthermore, some (many?) of our missionary colleagues will be deeply uneasy about continuing to serve under our banner. Those who do opt to remain in ministry under the Presbyterian Church (U.S.A.) course will have accepted the burden of being sent by a Church that has passed 10-A. Most of us are in mourning.

Furthermore, there is the reality of Islam. In the spring of 2003, I was invited by the Archbishop of Canterbury to participate in a Christian-Muslim bridge-building conference of fifteen Christians and fifteen Muslims from around the world. The week-long conference took place in Qatar in the Arabian Gulf. The Iraq war had just begun and I flew there with some anxiety as to what I would have to face.

The conference was co-sponsored and paid for by the Sheikh of Qatar who attended the opening day with a large delegation of top government officials. Sheikh Qardawi, the Imam of Qatar, addressed us. He delivered an impassioned plea for understanding, cooperation, and mutual respect between Christians and Muslims. In his speech he affirmed, “The Bible and the Qur’an agree on many things.” He chose to focus on three points of concurrence. These were:
1. The Bible and Qur’an are for peace and against war. He pointed out that even the Pope was against the war that had just begun in Iraq.
2. The Bible and the Qur’an affirm the sanctity of the family and its importance.
3. The Bible and the Qur’an are united in opposition to homosexuality.

Over the past few decades, Islamicist preachers and broadcasters have delighted in Western scholarship that argues against the authenticity of the Gospel accounts of the life and teachings of Jesus. Now at last (such Muslim preachers often affirm) Christian scholars are admitting that the Gospels are corrupted (muharrif). Naturally, the only pure word of God is the Qur’an on which we must build our lives (goes their argument). Those same preachers have currently been given fresh ammunition with which to attack the Christian faith as a religion that violates its own sacred scriptures. I am very glad that the above mentioned conference is in the past and that I do not at present have to face those discussions. In short, 1.2 billion Muslims will shake their heads in disbelief and despise us.

10-A opens other options. What is wrong with polygamy? There are an estimated five million Muslims in the USA. Their sacred book and 1,400 years of tradition have affirmed the right of a Muslim man to have four wives and as many concubines as he can afford. We are inclusive aren’t we? This is a justice issue – isn’t it? American Muslims should have the freedom to live out their lives according to their traditions. We should apologize to the Africans and allow the Mormons to “come out of the closet” with their plural marriages. And on our side of the street, if our leadership had the polygamy option, this would help solve the problem of single moms and widows who might like to have a man in their lives. Why not? As long as we are discussing long-term committed relationships – what is the problem? Jesus said nothing about polygamy so he must have approved of it. Paul does not discuss it. Ah yes, there is 1 Timothy 3:2 which affirms that a bishop should be the husband of one wife. But then Paul didn’t write 1 Timothy anyway, so that can be overlooked. Besides, if the Bible can be set aside on one issue why not on another? Beyond that there are other options.

Paul told his readers not to become slaves and, if they were slaves, to seek freedom. Speaking pastorally Paul told slaves to obey their masters (because if they failed to do so they could be crucified). He did not endorse slavery. Women in leadership shine through in the New Testament from Joanna to Lydia and Phoebe. 10-A is in a category all by itself.

Regarding our relations with Roman Catholics, the Eastern Orthodox, the Global South, our partner churches, and the world of Islam, we have created huge cracks in the ground beneath our feet.

I take comfort in the fact that, numerically speaking, we are a shrinking mouse in the midst of elephants. The elephants will not be influenced by the mouse. But as regards the larger world beyond our borders, our world mission efforts and relationships have suffered a staggering, self-inflicted blow. Is there any way that those efforts can be rejuvenated and those relationships restored?

Ken Bailey
Author and Lecturer in Middle Eastern New Testament Studies
New Wilmington, PA

Meet Our 2011 Lydia Scholar

michaelryanwalker@gmail.com (PFR) — Thu, 14 Jul 2011 18:49:08 +0000

Each year since 1989 PFR, through our Network of Presbyterian Women in Leadership, has awarded the Lydia Scholarship to a female seminarian who exhibits vibrant faith in Jesus Christ, has a vision of spiritual renewal, and desires to serve Christ through ordained ministry in the PC(USA). We are pleased to announce the winner of the 2011 Lydia Scholarship: Christine Myers-Tegeder.

Christine E. Myers-Tegeder is a student at Palmer Theological Seminary. She earned a B.S. in Music Education from Messiah College in Pennsylvania, and a Masters in Music Performance and Music History, magna cum laude, from Bowling Green State University in Ohio. She served as a Director of Orchestral Studies at Hofstra University on Long Island, and also as an Adjunct professor at Georgian Court University in Lakewood, NJ. In addition, she has directed the city-wide Omaha Youth Orchestra and has worked with the Eastman Conservatory in Rochester, NY. Christine has been married to her husband Mark for eight years and they hope, in God’s time, to adopt children.

Christine has also been a youth leader for seven years, leading five mission trips. She is currently planning another mission trip to Malawi. Christine writes, “I am ‘wowed’ every day by the fact that God loved us first. I want everyone to know this and the compassion of Jesus Christ. My hope is for everyone, regardless of country or race or walk of life, to know they were created by God for a purpose. That purpose is to worship God and serve Him fully.”

Upon learning of winning the Lydia Scholarship Christine wrote, "Although I know the fund is named after Lydia from the New Testament, this scholarship is special to me for an additional reason. My maternal grandmother was also named Lydia and she was a big inspiration to me. She graduated from the Philadelphia College of the Bible back in the 1930's (when most women did not go to college). She
did this because she wanted to know more about her God. She led a long life with rock solid faith and served her church with enthusiasm. At age 90 she decided to re-dedicate her life to the Lord both for
her own commitment as well as to be an example to others that the faith journey does not stop just because one gets old."

Congratulations Christine!

PFR Response to Removal of "Fidelity & Chastity" Standard

michaelryanwalker@gmail.com (PFR) — Tue, 10 May 2011 22:31:26 +0000

(To download this article as a PDF file, click here.)

Dear Sisters and Brothers in Christ,

Amendment 10-A has now been approved by a majority of the presbyteries within the PC(USA). While the ongoing voting in remaining presbyteries is important, both as a means of faithful witness, and for the sake of understanding the state of our divisions, the biblical standard of fidelity in marriage between a man and a woman and chastity in singleness will soon be removed as an explicit denominational standard for ordination and/or installation of church officers. We deeply grieve this unfaithful action, for it brings great harm to the life and witness of the PC(USA). We have prayed that our denomination would uphold this biblical standard, and we have worked to maintain it. But now a line has been crossed.

This revision of our Book of Order signals a massive change in our covenantal life and a departure from the beliefs and practice of the historic and global church. We who are committed to holding fast the clear teaching of scripture must pray and work all the more to discern how to move forward with biblical faithfulness in and for a denomination that has lost its way.

First, we must affirm what has not changed:

Jesus Christ is Lord—this has not changed and never will! Remember Jesus’ words, “I will build my church and the gates of Hades will not prevail against it” (Matthew 16:18 ).
The ultimate victory of Jesus Christ over sin and death has not been compromised! No action taken by the PC(USA) can threaten our Lord’s redemptive purpose.
Scripture still clearly teaches that God intends the gift of sexual intimacy to be expressed within a lifelong covenant of marriage between a man and a woman. No vote by the PC(USA) can change God’s truth.

Within the Presbyterian Church (U.S.A.), other important realities have not changed:

Congregations and presbyteries have the right and the responsibility to examine and elect Deacons, Elders, and Ministers of the Word and Sacrament.
The new constitutional language, though lacking the clear expression of “fidelity/chastity,” does not require us to violate our understanding of biblical standards.
Our Book of Order can be amended again. We who oppose this decay in ordination standards are still free to work to restore the clarity that has been lost and even to raise the level of accountability.

This is not a time for panic or for ill-considered actions that could potentially damage our mission and witness even more than the passage of Amendment 10-A. Neither is it a time for pretending that we can continue to “do church” as we have before. Instead, this is the time for:

focused prayer on repentance for our own unfaithfulness and wisdom for the future;
new covenanted fellowships within and perhaps beyond the PC(USA) based on closer theological agreement, which will support continued biblical faithfulness, and;
sober assessments of the options we have for ministry with integrity.

PFR pledges to continue our ministry of networking, resourcing, educating, and equipping biblically faithful, missional leaders within the PC(USA). We have been here for you throughout the many struggles that have led to this point, we are here with you now—and wherever God may lead us.

So let us together lift up our hearts—it is not an accident or a disaster that brings us here. God is at work.

Pastoral Conversation on the Passage of Amendment 10-A: for leaders of congregations within the PC(USA)

michaelryanwalker@gmail.com (PFR Issues Ministry Team) — Mon, 02 May 2011 07:37:40 +0000

To download this article as a PDF file, click here.

INTRODUCTION

Once again the ordination standards of the Presbyterian Church (U.S.A.) have been challenged. This time, unfortunately, the vote of the General Assembly that placed this issue before the presbyteries is being ratified by a small but sufficient majority of elders and ministers within those presbyteries. This will be a massive change in our covenantal life, and it is urgent for elders and ministers to understand the impact of this change, to be prepared to minister to people in their congregation, and to speak with clarity and biblical conviction when approached by people beyond the PC(USA). The document that follows is designed to assist you in meeting these challenges.

The change in our ordination standards will be a surprise to many Presbyterians who will first hear about it from the secular media—an experience not unlike hearing about the death of a sibling from an acquaintance you meet at the grocery store. Even for those who have been following the voting, the reality of this change is a source of unspeakably deep grief. While in some ways this vote is just another step in the ongoing disintegration of a denomination we have known and loved, this particular vote verifies the deep and unquestionable divisions among us—and consummates a significant institutional departure from the Christian faith we have been called to pro-claim. For those who love the Presbyterian Church, this is a form of death. Expect to encounter all the classic stages and symptoms of grief, and be prepared to listen with patience and respond with compassion.

Just as in any other season of significant grief, now is not the time for quick action or far-reaching decisions. That time is coming. But for now, it is important that we speak honestly with one another about the reality of the pain, anger, fear, and loss we are experiencing, and that we find appropriate ways of lamenting before God. If we, individually and corporately, can take our burden of grief to God in prayer, and wait with joyful anticipation for the discerning of his Spirit, we can hope to find a biblically faithful path for ongoing ministry with integrity. PFR is committed to walking this path with you and with your congregation, beginning with the basics, and addressing questions people will be asking now and in the coming months.

FAQs ON AMENDMENT 10-A

What is Amendment 10-A? What does it say? What does it not say? What does it change?

Amendment 10-A is a change in the language of the Book of Order proposed by the 2010 General Assembly.

It calls for the removal of paragraph G-6.0106b:

"Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to re-pent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacrament."

and replaces it with:

"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."

Proponents of the changed wording will argue that the passage of Amendment 10-A, in and of itself, changes nothing for those who remain committed to upholding historic orthodox teaching. Technically they are correct. Explicit language will be removed from the Book of Order that, for the vast majority of Jesus’ followers around the globe and for many who are still within the PC(USA), remains implicit. In other words, no vote by the Assembly and presbyteries can change the truth of God’s Word, and Scripture clearly teaches that God intends the gift of sexual intimacy to be expressed only within the covenant of marriage between a man and a woman. If we in the PC(USA) agreed on the clear teaching of Scripture, we would never have needed G-6.0106b. But we don’t agree, and so we defaulted to polity to find a way to live together.

Passage of this amendment does not mandate the ordination of practicing gay and lesbian deacons, elders, and ministers, although some people within the PC(USA) and the majority of people outside the denomination will read it as though it does. With the current standard eliminated, PC(USA) congregations will be free to ordain people in a variety of sexual relationships not currently affirmed for those seeking to be ordained (i.e. those living together outside wedlock as well as self-affirming, practicing gay, lesbian, bi and transsexual persons). With this change, there will be no stated sexual behavior standard for persons in church leadership. Passage of this amendment does make further attempts to redefine Christian marriage a certainty in the near future.

How did this proposal get through the General Assembly? Why is it passing in the presbyteries this time?

Four overtures that have challenged ordination standards have been passed by the General Assembly over the past 15 years. A majority of presbyteries have refused to ratify the Assembly’s actions until this time. While there are several possible reasons why this change is passing now, one unavoidable reality is that people are simply weary of this seemingly ceaseless struggle and have disengaged from the process.

What does passage of this amendment mean for our denomination?

This remains to be seen. Currently the Book of Order states, “Ordination for the office of minister of the Word and Sacrament is an act of the whole church carried out by the presbytery…” (G-14.0480). As long as this provision remains, ordinations that are made possible with the removal of G-6.0106b will create a serious crisis of conscience and integrity for many in the PC(USA). One thing is sure—passage of this amendment will change the PC(USA).

What does passage of this amendment mean for mission personnel and global relationships?

The answer to this question will vary by culture and region, but the simple fact is that the validation of same-gender attraction is a liberal, white, privileged, Euro-centric concern. The vast majority of Jesus’ followers around the globe are dismayed that the PC(USA) has now joined a handful of other denominations in under-mining biblical authority in matters of human sexuality. For many people serving on the mission field, this action will make life more difficult at best.

What does passage of this amendment mean for theologically orthodox evangelical women in leadership?

Evangelical women who are ordained deacons, elders, and ministers of the Word and Sacrament are perhaps the most vulnerable in the changing landscape of the PC(USA). Their options for distancing themselves from this crisis (see below) are minimal at best. Our long-standing affirmation of God’s equal call on men and women to leadership in the Church undergirds PFR’s commitment to creating a way for ministry with integrity within the Presbyterian and Reformed Tradition.

What does passage of this amendment mean for our local congregation, and for me as a Presbyterian?

Truly, the only initial effect passage of this amendment will have upon us individually or upon our local congregations is one of perception—other people asking, “How can you still be a part of the PC(USA)?” Perceptions can form a potent reality, but we must remember that the only One whose approval ultimately matters is the One whose Son defied earthly perceptions to become the atoning sacrifice for our sin. Decisions about our present and future affiliation must be made in discernment of God’s call to mission and ministry, not on the basis of gossip and intimidation.

Congregations still have the right and the responsibility to examine and elect deacons, elders, and ministers of the Word and Sacrament. The new constitutional language, though lacking the clear expression of “fidelity/chastity,” does not require us to violate our understanding of biblical standards. It does not mean that congregations will be required to maintain a quota of gay elders and deacons or interview at least one gay candidate when seeking a pastor or associate pastor. However, we are now entering a season when opposition to ordinations because of theological integrity may come at a price, and where further erosion of biblical authority may be reflected in the decisions and actions of middle governing bodies and future Assemblies.

What options do we have in a post-Amendment 10-A denomination?

The most obvious and least realistic option is to pretend nothing has changed. This is an exercise in self-deception. While it might appear to be a pleasant placebo for the moment, it is only putting off an inevitable confrontation with the deep and far-reaching implications of a dying denomination. More responsible options that are available at the present time include dissenting in place, defecting in place, and distancing ourselves from the crisis within the PC(USA).

Dissenting in place involves “taking a stand” in your local neighborhood and presbytery; offering a win-some witness to the hope of the gospel of Jesus Christ and intensifying your participation in Christ-honoring ministry both within and beyond the PC(USA). Depending on your context, this may include a polite but firm refusal to participate in any ordinations that are outside the clear teaching of Scripture and the Confessions. Dissenting congregations must become increasingly vocal in presbytery discussions and examinations, and active in the ministry of presbytery-shaping committees and/or councils. In addition, by affiliating with like-minded congregations, they can receive support, encouragement, and fellowship from others in the PC(USA) who share their theological commitments.

Defecting in place involves disengagement with the PC(USA) without actually taking steps to leave the denomination. Defecting in place often begins by redirecting financial support (including general mission and per capita funding) from the presbytery, synod, and General Assembly. Defecting in place might also include limited (or no) participation in the actions or decisions of the presbytery. Defecting congregations can also form independent local and global partnerships, and seeking informal affiliations with individuals and congregations for discipleship and mission.

When it comes to distancing ourselves from the crisis within the PC(USA), the only option currently available is departure to the Evangelical Presbyterian Church or a similar denomination. This could be changing, however. Several proposals are currently being explored for different types of affiliation:

non-geographic presbyteries and synods within the PC(USA) based on theological affinity
a “presbytery within a presbytery,” based on theological affinity
the creation of a “fellowship” or “association” that would consist of congregations and individuals both within and beyond the PC(USA)
the creation of a category of “affiliated congregations” that would function at the presbytery level much like affiliate members currently function at the congregational level
the creation of a new Presbyterian and Reformed association apart from the PC(USA) that would affirm our confessional heritage and unflinchingly honor God’s equal call on people of both genders and all races, ages, and cultures in all aspects of church life and leadership.

What does PFR recommend?

As we have said, this is a time of deep grief for many in the PC(USA). Although PFR and its predecessor organizations have worked and prayed in opposition to this change for the decades of this battle, the denomination we have loved is now choosing to proclaim lies as truth, and our covenant with one another has been broken.

In this time of deepening crisis, PFR remains determined to help form the continuing orthodox witness of Presbyterians. Now is not the time for rash decisions or quickly reasoned action. It is a time for repentance of the sin in our own life, prayer for discernment of God’s clear leading, and cooperative action among the evangelical orthodox in the creation of Christ-honoring ministry.

As biblically faithful people, we must see that God is using this time and these circumstances to shape and form his Church and to continue to challenge and change us. If we miss the opportunities this crisis presents, we will be poorer in the short term, and much more apt to repeat mistakes of the past that have contributed to our current situation. We are on the threshold of losing a significant battle. However, we are also aware that at some future point we may realize we have learned a good deal in the process, and we will be far better prepared for what lies ahead.

As missionally minded people, we must remember as well that our primary call is to proclaim the good news of Jesus Christ in words and actions, exhibiting the Kingdom of Heaven. This is a congregation by congregation call, and a person by person commission. This we can do regardless of the theological confusion ex-pressed in our middle governing bodies.

Regardless of long-term plans for dissent, defection, distancing, or other forms of realignment, PFR strongly advocates the creation of a “Presbyterian order:” a voluntary association of individuals and congregations who mutually and publicly commit to a disciplined life of prayer and service, seeking to follow the teachings of Jesus, accept the counsel of our Confessions, and stay faithful to our core identity as Presbyterian Christians. This is not a time for independent, entrepreneurial experimentation in ministry. We need to work together, being willing to sacrifice our own desires and risk the misunderstanding of others to accomplish the ministry to which we have been called.

Envisioning a New Church: The Potential Is Right in Front of Us

paul@pfrenewal.org (Paul Detterman) — Mon, 11 Apr 2011 20:46:18 +0000

People who have been shaped by Scripture are steeped in the language of individual repentance, forgiveness, grace, and a new beginning. (2 Corinthians 5:17) But when it comes to the nature of the institutions of our faith, the bureaucratic structure and the substance of the Church, as well as denominational expression of practical theology, it is a rare and important moment when we get the opportunity for a corporate do-over. There is an emerging consensus among thoughtful people from various points across the spectrum of the PC(USA) that we are in just such a rare and important moment.

The “trial balloon” proposal for a new non-geographic (17^th) synod, created by PFR and delivered to the 2010 General Assembly by Santa Barbara Presbytery, didn’t get out of committee—no real surprise there. But that same Assembly did create the Middle Governing Bodies Administrative Commission, where Tod Bolsinger and his team are now doing an amazing amount of listening and creative thinking. Beyond the mandate of any General Assembly, conversations like the NEXT Conference and the proposal that created the Fellowship PC(USA) are drawing attention from different groups of Presbyterians. And, of course, overshadowing all these developments for many, is the current voting on Amendment 10-A and the New Form of Government, the outcome of each soon to be cause for rejoicing by some and a source of significant trauma for others.

Right now, many people are understandably concerned about practical issues: what will a different denominational structure look like? How can we get from “here” to “there”? How long will it take to write the new presbytery manuals if NFoG passes? What will happen in many congregations if 10-A passes? Can a pastor and his/her congregation in New Hampshire really be part of a presbytery in California just because they share similar theology? These are important questions, but the deeper reality and the far greater potential in this rare and important time of PC(USA) re-thinking goes beyond any regional or national exoskeletons. What could a refreshed, revitalized, reformed witness offer to a post-modern, post-Christian world?

We begin to reach that greater potential when churched people who self-identify as “liberal” and “conservative” realize we have missed the gospel mark. Liberals have been co-opted by currents in an increasingly skeptical and pluralistic culture to become extra-biblically liberal. Conservatives are equally guilty of capitulation to the protectionism and hyperbole of the political Right with equally extra-biblical results. Meanwhile, the good news of Jesus Christ in its fullness, truth, and transforming grace—the very thing we have been commissioned by Christ to proclaim--is not fully evident among us. So let’s seize the moment, catch our breath, and allow the Holy Spirit some space for inspiration.

What could the ministry, witness, and impact of a congregation be if Jesus’ followers were deeply rooted in the authority of Scripture and unequivocally committed to a life of prayer, worship, and service? What amazing joy and satisfaction could it be for deacons, elders, and ministers to exercise spiritual leadership in such congregations?

What could many congregations like this accomplish if they were affiliated with one another in groups of reasonable size, around commonly held convictions of faith and practice? What joy could there be for elders and ministers to meet together as frequently as possible for worship, prayer, mutual encouragement, and accountability?

What could the benefits of such a Presbyterian “order” be—people who, to the very best of their ability, acknowledge and repent of what the Scripture calls sin, embrace and proclaim a gospel identity, and aggressively seek, identify, and nurture those whom God has gifted for biblical leadership in the generations following them? That’s the heart of the proposed Fellowship PC(USA). But let’s go further.

Could these congregations become places of extravagant welcome to all God’s children, regardless of race, gender, age, sexual orientation, addiction, or handicapping condition?

Could they become places where the good news of acceptance is equally paired with the amazing news of transformation and healing—communities where our old selves are discarded and every part of us becomes new in Christ?

Could such congregations be places where children are safe from physical, mental, and emotional harm, and where they are actively nurtured in discipleship from the nursery on?

Could these be congregations where men and women are equally welcome in all levels of spiritual and structural leadership, where all people are called to service based on their spiritual giftedness and not on abstract quotas or entitlements?

Could these be congregations where God’s gift in creation is recognized and hallowed, where people who care deeply about stewardship of resources and the environment?

Could these also be congregations where people welcome and encourage artists and musicians, writers and dancers to join with God’s created world in ceaseless praise?

Could these be congregations where skeptics and seekers are actively welcomed, where Scripture is both transcultural and countercultural, and where people who have previously experienced abuse by the Church find new hope in a community of Jesus’ followers?

Finally, could these be congregations where people who meet for study and worship are intentionally equipped to live beyond their doors, showing sacrificial love for the poor, the oppressed, and the truly marginalized; courageously taking a stand for God’s justice and mercy in their homes and in their clubs and in their work places; proclaiming, by their very presence, the redeeming grace of Jesus Christ in a broken and hurting world?

We know our answer can be yes—so the only real question is, are we willing to do whatever it takes to become such a Church in this rare and opportune time?

We need to reconnect with Jesus in ways that are truly and radically progressive—in our care for people, in our commitment to ministries of justice and compassion, and in the embrace of our welcome—so much so that we alarm many die-hard social conservatives. And at the very same time, we need to reconnect with Jesus in ways that are truly and radically orthodox—in preaching and living the fullness of God’s Word, in proclaiming the truth of Scripture, and in holding one another accountable to a redeemed and transforming way of life—so much so that we alarm many committed social liberals.

I want to be part of a Church like this more than I want anything else in this life, and I believe the proposals now coming together in the project called Fellowship PC(USA) have tremendous potential for helping Presbyterians accomplish all this and more in this rare and important time.

God has given many of us the opportunity, the desire, and the capacity to re-think church, to shed the excess baggage of a by-gone era, and to live into His amazing future. In faithfulness and in joy, we must seize this moment to repent of what we have become, seek forgiveness from God and from one another, proclaim the freedom of grace in Jesus Christ, and follow the Holy Spirit into a new beginning.

PFR's Response to the New Fellowship PC(USA)

michaelryanwalker@gmail.com (Presbyterians For Renewal) — Mon, 14 Mar 2011 19:15:07 +0000

To download this article as a PDF file, click here.

Dear Sisters and Brothers in Christ,

Grace to you and peace from God our Father, and from the Lord Jesus Christ.

Offering a faithful witness to the Good News of Jesus Christ is a never ending challenge. This challenge is made even greater by this year’s presbytery votes and increasing uncertainty among evangelicals about the options that are available within the PC(USA) for ministry with integrity. PFR is more committed than ever to mobilizing leaders who will face these challenges with intelligence, compassion, and evangelistic commitment.

One initiative that has received much attention is the recent letter and white paper and we have received many inquiries about PFR’s advice . We considered this proposal at length at our March 2-4 Board meeting, and we want to share our thoughts with you thus far.

First, we commend the Fellowship’s initiative and the creative ideas they have put forth. This effort resonates with PFR’s continuing commitment to find a way forward for our denomination that is both biblically faithful and missionally focused. We clearly sense the Holy Spirit’s work in the Fellowship proposal, and we look forward to the next steps.

We also appreciate how the Steering Committee, a group of large-congregation pastors, is committed to testing the Spirit’s work with the rest of the denomination. In particular, they are forming an Advisory Team to expand the voices in the conversation. The broadened participants in the conversation (women, racial-ethnics, small church pastors, middle governing body leaders, etc.) certainly give promise of a broadened wisdom as well. We bless and welcome the active participation of PFR Board members and staff in this group.

The letter extended an invitation to a gathering in Minneapolis on August 25-27. PFR’s Executive Committee and most of our Board plan to participate in this gathering. We encourage all from the PFR family to join in this conversation in August.

While we are hopeful that these initiatives will yield fruitful proposals for the future of our denomination, we also recognize various reasons why not all evangelical congregations may be able to support them. Please know that PFR will maintain our ongoing commitment to serve and support all who seek to be biblically faithful and missional within the PC(USA), regardless of their involvement in this evolving Fellowship.

We look toward the gathering in August even as we pray for the Holy Spirit’s clarity. PFR has been here for you in the past; we are here with you today, and we will be with you wherever God may lead. May Jesus Christ, the Head of the Church, make his path for us plain! Please pray with us to that end.

In Christ,

James Kim, PFR President

Paul Detterman, PFR Executive Director

An Appeal for the Word: Voting on Amendment "A"

Fri, 18 Feb 2011 05:00:00 +0000

(Download this article as a PDF file: English / Korean / Spanish)

Presbyteries are voting on many amendments. I’m writing about Amendment ‘A’ which would delete G-6.0106b from our Book of Order. For almost fifteen years this paragraph has clarified that we Presbyterians believe what the Christian church has always believed, namely, that God’s intention for us humans is “to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or [in] chastity in singleness.”

This is a very important vote. This vote will determine whether as a church we will continue to adhere to this teaching or whether we will say this teaching no longer applies. Having had this clarification in the Book of Order, the action of removing it means that we disavow it – regardless of the nice sounding language that will replace it.

If you will be voting on this proposed amendment, my appeal is simple: cast your vote based on your best understanding of the Bible. If this change is not faithful to the written Word of God, please vote ‘No’.

Some will say that Amendment ‘A’ is faithful to the Bible. I appeal to you to consider that carefully.

Is it true to what the Bible tells us about God’s design in creation, about God’s intention for humans, about the way Eve was, at last, one fit for Adam?
Is it true to the way the Bible honors marriage – even lifting up the union of a man and a woman as an outward sign of the union of Christ and the church (Eph. 5)?
Is this proposed change true to the one voice with which the Bible speaks in opposition to homosexual practice?

Unless you can answer ‘Yes’ to questions such as these, please vote ‘No’ on this amendment.

Faithfulness to the Bible has always been a hallmark of the Reformed tradition. We have acknowledged the Bible as a word extra nos, from outside of ourselves. A word from without, a word from above, a word from God.

That means it speaks to us words that are not always what we would say to ourselves.
That means it speaks to us words that are not always what we want to hear.
That means it speaks to us words that are not always what the culture speaks.

Sometimes, actually often, the Bible speaks a word against the culture. So the Theological Declaration of Barmen, part of our Book of Confessions, must break with much of the surrounding church and culture for the sake of “the Word of God in faith through the Holy Spirit.” (8.01)

The Declaration goes on: “If you find that we are speaking contrary to Scripture, then do not listen to us! But if you find that we are taking our stand upon Scripture, then let no fear or temptation keep you from treading with us the path of faith and obedience to the Word of God….” (8.04)

Loving words must always be true. Healing words must always be true. Jesus held together love and truth, compassion and conviction. He loved every person perfectly. He loves every person perfectly. And still today, as when he walked the earth, Jesus invites every person to come to him and be transformed by the grace of God.

Vitality and Faithfulness to the Gospel

Fri, 04 Feb 2011 19:05:24 +0000

This article was originally posted on the blog of the PC(USA) Office of Theology and Worship – "Thinking the Faith, Praying the Faith, Living the Faith" – and has been recirculated with permission. Download in PDF format.

“You are such a P”. That is what my daughter says—my Meyers-Briggs obsessed daughter—when I revise my opinion and change my mind. You see those who are perceiving in the Meyers Briggs taxonomy aren’t people who stick with their decisions no matter what. They re-evaluate and re-access depending on the situations. This, of course, is a strength in some situations and a weakness in others.

This morning as I sat in worship I started to rethink and revise one of my opinions. You see for some time now I have been on a kick of thinking about how the Presbyterian Church (U.S.A.) needs to change drastically in order to be faithful for the next generation. I am intrigued with the missional conversation, that the church is a fundamentally sent body, recognizing that our churches often exist for our own sake. I have lamented that many congregations are indeed not sent as an apostolic witness to what Christ is doing in the world. I continue to think that is a valuable conversation.

At the same time, one of the realities of this conversation is that the PC(USA) is a denomination of thousands of small churches. And many of these small churches are going to need to be closed down in favor of churches that are more “successful.”

On a sweltering day in August, I found myself in a church where my wife grew up; a church where her parents were charter members over fifty years ago. This is a congregation whose fortunes have risen and fallen as the local paper mill first grew quickly for decades, but then recently moved out of town.

As I sat with these fifty souls on this sweltering (did I mention that it was hot?) August morning I heard a very thoughtful sermon about Luke 12 that moved toward the Table as a place where those in want and those in plenty can come together to share the Lord’s feast and to share food and drink with those in need. I heard stories of mission, the neighborhood, and community. I heard of a new group organized by an elder that practices Lectio Divino as they tried to explore the scriptures, as they tried to immerse themselves in God’s Word. I saw a worship service that was put together with care and faithfulness.

I can’t imagine that if anyone is looking for a video piece on the missional church that they will end up in this small church. I can’t imagine that when the highlights of the churches in the PC (USA) are put together for next year the list of congregations will include this small congregation in this small town. Nonetheless, what I saw in the pastor and elder, what I heard in the congregation, and what I experienced was a spark of vitality and life—a kind of faithfulness of the gospel in Jesus Christ.

How do we move forward toward a faithful future in a denomination of many small, struggling congregations in time of limited financial resources? I don’t know, but we have to figure it out. And we have to do so in a way that recognizes what God is doing in the most unlikely of places.