Category Archives: Confessions

A Very Preliminary Look At Amendment Voting In The PC(USA)

The holidays are now behind us and traditionally this is the time when voting on amendments to the Book of Order of the Presbyterian Church (U.S.A.) kicks into high gear.  So I thought that I would take the first, preliminary look at possible trends in the voting.  But first some preliminaries…

Let me first make a couple of comments about the question “why bother?”  Well, beyond the fact that crunching data is the sort of thing that I enjoy doing I also think that it gives one of the best windows into what is going on in the denomination at this time.  It is a widely accepted generalization that the decisions of the General Assembly do not necessarily reflect the thinking of the “people in the pews.”  The usual evidence that is pointed to is the fact that three times previously the GA has sent an amendment to remove or rewrite G-6.0106b in the Book of Order, and three times it has been rejected by the presbyteries.  Another example of a disconnect is the negative reaction from many churches to the GA decision to boycott companies who supply items linked to the Israel-Palestine conflict.  So, while Research Services gives us statistics based on opinion poles of sampled members, the vote counts, both the absolute and relative numbers, give us an insight into how ruling and teaching elders react to the issues the Assembly sends down to them.  In short, I think the vote numbers can give us an insight into how the PC(USA) is changing.

So what is different this year about the vote?  I think there are four things that need to be taken into account.

1) Each year the Assembly sends an amendment with a bit different wording and that might make a difference.  This year the proposed language speaks more about the examination, that the governing body is responsible for it, and that they are to be guided by the Scriptures and the confessions.   One of the more interesting lines is “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).” So while the confessions and the Scriptures are to guide the governing body, the candidate’s qualifications seem to be focused on the constitutional questions.  So, how will any individual commissioner view the proposed wording this time around?

2) This vote is coming right after another vote two years ago while the previous interval was seven years from 2001 to 2008.  There are a number of ways that this could manifest itself with two possibilities being the reduced turnout due to a “fatigue factor” and/or little change in the numbers due to less time for the church to evolve.

3) I will not develop this point here, but will just say that in looking at the numbers for the last four votes (96-B, 97-A, 01-A, 08-B ) I consider the vote on amendment 01-A to be a unique case with a turnout of conservative voters in proportions not seen in the other three votes.  I will say that so far for 10-A this observation seems to still hold with the current numbers looking a lot like the last round of voting.

4) Overall, the voting is not just about “fidelity and chastity” this year but there is also the addition of the Belhar Confession to the Book of Confessions and a whole new revision to the Form of Government.  The voting could have different dynamics this year due to this expanded slate and the dynamics of the timing of scheduling the votes.

OK, now the data.  While the official count is always kept by the Office of the General Assembly , it only gives the totals.  For the Amendment A vote I have been comparing the breakdown by presbytery from several sources: the Yes On Amendment A site, Covenant Network, Reclaim Biblical Teaching, and the Layman.  Voting on the Belhar and nFOG are covered by both the Layman and the Reclaim Biblical Teaching site.  Then for breaking news there is always Twitter.  I’ve got my own tally sheet shared online, but I don’t claim to have it updated as quickly as the others.  And if you want a detailed list of resources related to these votes you should start with Robert Austell’s GA Help web site.

So, at the present time the Belhar Confession trails by 17-12 (remember it needs 2/3 for a confession to be approved), nFog is passing 10-7, and after a flurry of voting yesterday Amendment A is currently failing 15-20.  In total, 67 of the 173 presbyteries have voted on at least one of these items, eight have voted on two and three have voted on all three.  You can see that so far the presbyteries are taking the votes deliberately and not usually taking more than one at a time.

Of the four that have voted on both the Belhar and 10-A the votes have been very similar: Alaska – 24% yes Belhar and 31% yes 10-A, Lackawanna – 45% yes Belhar and 40% yes 10-A, New Castle – 72% yes Belhar and 70% yes 10-A, Santa Barbara – 23% yes Belhar and 27% yes 10-A.  While this is not proof that commissioners view Belhar and 10-A as being closely linked, it is suggestive that many may view both of them through a common filter.

Correlations for nFOG with the other two are not as close.  Sometimes there is a similar proportion, like Alaska that had identical 7-22 votes on each, or Des Moines which had 64% yes on Belhar and 70% yes on nFOG. Sometimes it is not as close, such as Eastern Oklahoma that barely passed 10-A but passed nFOG on voice vote, or Northumberland which was 36% yes on Belhar but only 13% yes on nFOG.

But these are early trends of just a small number of votes so we will see what develops over the next six months.

I want to finish by taking a quick look at the repeat voting on G-6.0106b comparing Amendment 10-A to 08-B.  We have reports on 35 presbyteries having held their votes and so far two have moved from “no” to “yes” (Eastern Oklahoma, Eastern Virginia) and one has moved the other way (Lake Huron).  So the net change at this point is one to the yes column.

Looking at the total yes and no votes, we find that there are 6% fewer total votes (3848 versus 4101) for these 33 presbyteries.  It is interesting to note that this 6% decline in commissioners voting exactly matches the overall decline in membership in the PC(USA) over the last two years (3.1% plus 2.9%).  Taken as a whole, the
number of commissioners voting yes is up 5% (1875 this vote versus 1786
in the last vote) while those voting no have declined 15% (1973 down
from 2315).  If the decline in total votes were proportionally represented in the yes and no votes we would expect 88 fewer yes votes and 199 more no votes.  So the decrease in no votes can not be explained only by the increase in yes votes but there must also be a decline in the number of commissioners who favor “fidelity and chastity” who are voting.

For the 33 presbyteries with reported numbers (Northern NY and Cayuga-Syracuse had hand or voice votes without recorded numbers), 23 had a decrease in the number of votes, 9 had an increase and one was exactly the same.  Now, some normal fluctuation in the number of commissioners attending the meeting is to be expected and I have usually placed this at +4%.  Taking this into account,  eight lower totals and five higher totals for a total of 13 more are added to the unchanged category.  This total of 14 is just a bit less than half of all the presbyteries voting so far.  The greatest decline is from Elizabeth Presbytery which had only 76% of the commissioners present as they had for the last vote.  This could easily be attributed to the inclement weather in the northeast this weekend. However, Genesee Valley, which voted at the same time, had only a slight decrease of 3%.  The largest increase was in Newton Presbytery which had 1.14 times the number of commissioners as the last vote.  Of the four increases that I consider significant (in a statistical but only quasi-rigorous sense), there are three presbyteries that voted no and one voted yes.  Tempting but dubious to draw conclusions from such a small sample.

If we look at yes and no votes broken down by presbytery, on average there are 19% more yes voters and 13% less no voters.  For the presbyteries that voted yes there was only a 1% increase in the number of yes voters and 16% decrease in no voters.  For the presbyteries that voted no, the increase in yes voters was 31% while the no voters decreased by 11%.  That increase in no votes was pulled by a couple of large increases, but it suggests that the Yes on A get out the vote campaign is having an effect while the similar effort for No on A is not as effective.

Let me warp up this discussion with the general observation that I am seeing the whole range of behaviors in different presbyteries.  The three presbyteries that switched all had significant increases on the prevailing side with 12%, 21% and 22% increases.  On the other side were varying decreases from 5%, to 14% to 23%.  The switch in position was a two-way street apparently caused by both gains and losses.  There were a couple of presbyteries with uniform change, such as Great Rivers which had a 3% increase in both the number of yes and no votes, or Newton which had a uniform 19% increase in both columns.  There are also presbyteries, like Central Florida and Stockton, where the total number of votes was very constant and the votes shifted columns.  It was into the yes column for Central Florida and towards no for Stockton.  There is only one presbytery, Mississippi, where the no votes were stable (47 versus 49) but the yes votes increased (up to 11 from 2).  And there are two presbyteries, Boston and New Castle, where the yes votes remained constant but the no votes declined significantly.  And then there are the rest of the presbyteries which exhibit more complex changes that can not be explained solely with these simple end-member models.

So, that is what I am seeing so far.  As I said, this is preliminary because with only around 30-40 presbyteries having voted on each amendment drawing statistical conclusions would be a bit early.  However, there are interesting trends developing and we will see how those play out.  Stay tuned… I’ll get out the white board and draw geeky charts and graphs next time.

The 219th General Assembly of the Presbyterian Church (USA) — The GA At The Midway Point

We have reached Wednesday morning and the 219th General Assembly of the Presbyterian Church (U.S.A.) takes a short break to catch its breath and get some reading done.  The last two-ish days have been committee work and the next three-ish the full Assembly will act on the recommendations of each committee.  Looking at what the nineteen committees have done over the last couple of days there are not too many recommendations that I find surprising, although a number are disappointing to some in the church.  I’ll return to comment on the ones coming up today in a moment, but I’ll just highlight a few and probably the best place to get a better compilation is over at the GAhelp site.  And of course, full results are on PC-Biz.

I did want to highlight some of the twists and turns committees took and not being there in person here are a few of the tweets I found most interesting and informative from those who were in the committee rooms.

cvpotweet Very proud of the YAADs and TSAD on #cmte09 who were the main force behind the creative solution for the 09-20 YAV overture! #ga219

gspcrobert #cmte04 guy just quoted yoda in debate – love it #nerdfest on so many levels #ga219

brc_live Wowza. Motion to reconsider 04-06, MGB Commission. Oh good golly. #cmte4 #ga219

brc_live This #cmte4 is struggling around parliamentary procedures; not sure it is a helpful tension. #ga219

brc_live The word-smithing during committee meetings may be frustrating for those of us that “know better” but it builds ownership. #ga219 #cmte4

gspcrobert ACC guy in #cmte05 trying to quote the BOO – “I’m more familiar with the nFOG than the current one… how embarssing is that!” #ga219

lauraviau Seeing the desire to do rightby people in #cmte6 but also the frustration of not seeing how to do that #ga219

pasta_amy Wondering why there are folks who believe that our book of confessions is all about sex – seems like it #ga219 #cmte6

rugger_lav@HeySonnie What? Presby’s making amendments that are too long for 140 characters! Unheardof! #cmte12 #ga219

HeySonnie CONFUSION REIGNS! Moderator andparliamentarian consulting. #cmte12 #ga219

gspcrobert #cmte12 – commish trying to move neither report, and only approve covenant – how does that work with 2 other motions on floor? #ga219

Thanks to all these folks and the many in the Twitterverse helping me, and others, feel connected with the process.

So what happens now.  In a little bit (probably before I actually finish this post) the plenary will begin.  Robert has the docket posted on GAhelp so we know that after all the updates (Bills and Overtures and Financial Implications — we will now see those every plenary session) we will have Committee 15: Church Growth, Christian Education and PILP.  There is then an order of the day for the report of Committee 16: Theological Issues and Institutions at 4:30 pm.

In the evening session we can look forward to Committee 7: Form of Government Revision and Committee 17: Review of Permanent GA Committees.

Committee 15: Church Growth, Christian Education and PILP has one high-profile item and that is the Report of the Youth Task Force.  The committee unanimously recommends the Assembly approve this report.  Other business includes the transfer of churches between presbyteries, approval of union churches, and a commissioner resolution to help plant churches in Triana, Albania.  The committee recommends that the latter be referred to the GAMC.  If you want an indication of the routine nature of this committee’s work, with all due respect to the Youth Task Force report, according to the official tracking twitter this was the first committee to finish, completing all of their work Monday leaving Tuesday for a field trip.

Committee 16: Theological Issues and Institutions warrants our first order of the day (i.e. Drop whatever you are doing to now do this) because they will bring the recommendations regarding changes to the Book of Confessions.  Regarding the Heidelberg Catechism the committee is recommending approval of the Special Committee’s recommendations, including the renewal of the Special Committee to participate in a complete new translation of the Catechism, as opposed to new translations of specific questions as approved by the 218th GA.  Also part of the committee report is the recommendation that the church continue in the process of adopting the Belhar Confession, that is, send the Confession out to the presbyteries for their concurrence. On this the committee vote was 43-11-1 and in response to an overture that requested only commending the Belhar the vote was the same to recommend answering that overture with the approval of the Confession.  There are also a couple of other Book of Order changes from the committee, one to add “prayer” to three questions in the ordination/installation service recommending approval, and two others recommending disapproval.

Committee 7 will be recommending the approval of the revised Form of Government with amendments.  This is coming out of committee on a 37-5-0 vote and I would think additional wordsmithing will happen this evening.

Committee 17 is pretty routine stuff and all that they have is the recommendation to approve the minutes of three GA permanent committees that they reviewed.

So there is the line up for today.  Get your live streaming ready to follow along.  Much of this will probably be coming to the presbyteries so you will likely see this again — now is your chance for the “first reading.”

Reformed Church In America Approves Adding Belhar Confession As A Standard Of Unity

The Reformed Church in America (RCA) announced this morning that the classes have concurred with the General Synod 2009 to approved the addition of the Belhar Confession to the Standards of Unity of the church.

A two-thirds majority of the RCA’s 46 classes have voted to ratify
adoption of the confession, which General Synod 2009 voted to add as a
fourth standard of unity. 
Each classis has engaged in conversation and discernment around this
decision, which requires an addition to the Book of Church Order.
All votes have been reported to the General Synod office, with 32
classes in favor of ratification and 14 opposed.

Doing the math, two-thirds of the classes would be 31, so the approval was close.  And I should point out that a classis (plural classes) in the Reformed Church is a regional grouping of churches like a presbytery in the Presbyterian tradition although your local polity wonk can tell you about some interesting polity differences.

For those in the PC(USA) this is interesting since the Special Committee to Consider Amending the Confessional Documents of the Presbyterian Church (U.S.A.) to Include the Belhar Confession in The Book of Confessions is expected to recommend to the 219th General Assembly the inclusion of the confession in the PC(USA) Constitution.  The process in the PC(USA) will be the same as the RCA with GA approval first and then the concurrence of two-thirds of the presbyteries.  If the presbyteries concur there will be a final approval vote by the 220th GA.

Considering the Belhar Confession — The PC(USA), RCA And CRC Are All In The Process

In an inter-denominational synergy (or maybe a cosmic convergence or providential parallel) it turns out that the Belhar Confession is currently under consideration in three Reformed churches in the U.S. — In addition to the Presbyterian Church (U.S.A.) it is also being looked at by the Reformed Church in America (RCA) and the Christian Reformed Church (CRC) for adoption as a confessional standard.

If you have not had a chance to get acquainted with the Belhar Confession yet, it was written by the Dutch Reformed Mission Church of South Africa, under the leadership of the Rev. Allan Boesak, and it spoke to the concern that the concept of apartheid was at odds with the justice and equality of the Gospel of Jesus Christ.  The Belhar Confession is now one of the standards of unity of the Uniting Reformed Church of Southern Africa.

Of the three denominations the one furthest along in the adoption process is the RCA which has been studying it in the wider church since 2000.  In 2007 it was provisionally adopted by the General Synod and this past summer the General Synod approved the formal adoption process and it must now be approved by 2/3 of the 46 classes (like a Presbyterian presbytery) to become their first new standard in over 300 years.  (OK, the three standards, the Belgic Confession, Canons of Dort, and Heidelberg Catechism were written over 300 years ago but adopted by the RCA in 1771.)

As it turns out the process in the CRC is a bit ahead of the PC(USA) but their study period will close at the same time as the PC(USA) in 2012.  The CRC has been in consultation with the RCA about this and their Synod 2009 recommended that the church study the Confession and that it be adopted by Synod 2012 as their fourth confessional standard, the same as the RCA.  For the CRC the approval by Synod 2012 is the final step and no vote of the classes is required under their polity.  (A unique feature in my experience.)

Concerning the PC(USA), if approval is gained at each of the planned steps then it would enter the PC(USA) Book of Confessions following the 220th General Assembly in 2012.  The specific steps are the formation of a study committee by the 218th GA, report back of the study committee recommending adoption to the next GA, the 219th, and approval of the confession by that Assembly.  It would then be sent to the presbyteries for approval requiring an affirmative vote of 2/3 of the presbyteries.  There must then be a final vote of the next GA, the 220th in 2012, to finish the process successfully.  The first and second steps, creation of the study committee and a positive recommendation of that committee have now been completed.  The committee’s work has included consultation with the CRC and the RCA, even holding their first meeting back in June in Grand Rapids, MI, a location chosen to better dialog with the CRC.

While this is not the hottest topic (maybe this, or this, or even this is) in the Reformed circles of the blogosphere, it does have pretty good coverage.  Bloggers from the RCA (e.g. Steve Pierce and Kevin DeYoung) and the CRC (e.g. Algernon Peak) are weighing in on the confession.  And of course, there is plenty of opinion from the PC(USA) as well (e.g. Toby Brown, Byron Wade, Viola Larson, and Mark Koenig).

There is general agreement that the Belhar Confession would bring a couple of new items to the Book of Confessions — its focus on equality and justice as well as its Southern Hemisphere perspective.  Those are aspects that you may or may not agree should be represented in the Book of Confessions.

Regarding the justice aspect there is a concern among many of the bloggers that it comes from the perspective of Liberation Theology.  In the fourth section of the Belhar Confession, the second bullet-point reads “We believe…that God, in a world full of injustice and enmity, is in a special way the God of the destitute, the poor and the wronged.”  The current debates revolve around the phrase “is in a special way” and what that means.  In some varieties of Liberation Theology the scriptures are viewed as saying that God not only comforts the poor and oppressed but is inherently against the rich and powerful.  Algernon Peak comments on this saying:

The first aspect of the Belhar that makes me uncomfortable is that it makes the claim, “that God, in a world full of injustice and enmity, is in a special way the God of the destitute, the poor and the wronged.”  While Scripture makes clear that God cares for the poor, and Christ says in Luke 6, “Blessed are you who are poor, for yours is the kingdom of God”, we go too far to say that God is in some special way God to those who are impoverished.  According to the Scriptures, God is God in a special way to his chosen people, to go beyond that truth is to say more than the Scriptures do.  This does really concerns me, because that particular portion of the Belhar seems much more indebted to contemporary liberation theology than it does to the Bible.  We are lost if we start allowing our confessions to say that which God’s revealed written testimony does not give us the right to say.

The aspect of the Belhar that is probably the focus of the greatest debate is how the pronouncements about justice and equality regarding racial divisions can be extended to current controversies of gender orientation equality.  That this extension can be made seems
to be acknowledged by all engaged in the debate.  In the case of the Rev. Joseph Small of the PC(USA) Office of Theology and Worship this is a good and legitimate extension.  The official PC(USA) press release says this about his comments to the committee:

Adopting the Belhar also means more than presenting a simple statement against racism, Small said.

“It does speak to the contemporary reality of racial discrimination in our church and the world,” he said. The church can’t ignore the situation of apartheid that led to the Belhar, Small told the committee, but also can’t limit it to that. “Belhar is something that speaks about the diversity of the church but doesn’t restrict it to one dimension.”

That openness to a wide range of social conflicts could also be a barrier to adoption for Belhar, which some could argue opens the door to gay and lesbian ordination. That issue was raised recently when the national governing bodies of the Reformed Church in America (RCA) and the Christian Reformed Church (CRC) also considered Belhar.

But the confession mentions only membership in the church — not ordination — and gay, lesbian, bisexual and transgendered people have long been welcomed as members in the PC(USA), Small said.

One of the people raising concerns about the extension of the Belhar Confession to this current debate is Dr. Richard Mouw, president of Fuller Theological Seminary.  His is an interesting voice in this discussion because, as he describes in his recent piece about it, he has significant experience with all three of these Reformed branches as well as the individuals and denomination that wrote the Belhar.  (He has an earlier article from last Spring raising concerns as well.)  In the article from last week he wrote:

So why am I opposed to our—the CRC, RCA, and PC(USA)— adopting Belhar as a confessional document? When I wrote about this earlier I mentioned that Allan Boesak, also one of the gifted anti-apartheid spokespersons in South Africa’s Reformed community, had recently appealed to Belhar in support of including active gays and lesbians in the church’s ministerial ranks. I might also have mentioned that many fear that Belhar will now be used to reinforce an unnuanced anti-Israeli stance.

I think those worries are real. But my critics, many of whom share my views about same-sex issues and Middle East matters, rightly insist that this is no reason to oppose Belhar as such. What we must do, they rightly argue, is to make sure that Belhar is understood as a prophetic word against racial and ethnic discrimination within the Christian community.

We will see to what extent Belhar is held up as a “particular stance” in particular circumstances at a particular time versus how it is applied as applicable today to any perceived injustice or inequality.

But Dr. Mouw continues on from there to express an even greater concern on his part — the nature of confessional standards in general and how this one fits into that framework.  The nature of confessional standards is something I have discussed before and this is of concern to me as well.  I encourage you to read the whole discussion, but here are some excerpts that I hope gives you the basics of what seems to me to be the strong case that Dr. Mouw makes:

My real concern about adopting Belhar has to do with the broader issue of the nature of confessional integrity in our Reformed and Presbyterian churches. I think I know all three denominations very well. I was raised in an RCA pastor’s home, and attended two of that denomination’s colleges and one of its seminaries. I was an active member of the CRC for 17 years. And for two decades now I have been similarly active in the PC(USA).

When I was studying at an RCA seminary in the 1960s, one of my more conservative professors explained the differing views on the status of the Reformed “Standards of Unity”—Heidelberg, Belgic, and Dort—in this way. The CRC, he said, takes them very seriously. If you are Christian Reformed you are expected really to believe what is in them. […] Some people in the RCA, on the other hand, said the professor, tend to see the book of confessions as a kind of museum. […]

I think the professor had it right at the time. But today all three of the aforementioned denominations basically endorse the museum approach. Or it may be a little more like a “Great Books” approach. The documents from the past are all there up on the shelf, and we all acknowledge their importance, but some of us really like James Baldwin and others of us prefer Jane Austen.

[…]

These days it is rather common for people—CRC folks included—who have taken ordination vows publicly to express their disagreements with what I take to be essential Reformed doctrines. Indeed, I am often treated as a curiosity of sorts when I make it clear that I still subscribe to the actual doctrinal content of the Reformed “Great Books”—predestination, individual election, substitutionary atonement, the reality of hell, Christ as the only Way.

So, let me put it bluntly. If we—for all practical purposes—don’t care about genuinely subscribing to the actual content of, say, the Belgic or the Westminster confessions, why would we think that adopting Belhar would be in any way binding on the consciences of persons who take ordination vows? When detached from the content of the rest of Reformed thought, many of Belhar’s formulations—as stand-alone theological declarations—are dangerously vague. Belhar deserves confessional status only in a community that takes the rest of its confessions with utmost seriousness.

To sum up this whole issue his concluding paragraph is concise and to the point.  I leave you with that:

The most compelling case being made for adopting Belhar is for me the pleas of underrepresented racial-ethnic minority groups in our denominations. They have a right to ask us to declare our firm conviction that racism and ethno-centrism are not only unjust, they are theological heresies. But I fear they are assuming that we are more committed to confessional integrity than we actually are. When all of this debate is over and Belhar—as is very likely—is on the confessional shelf, I hope they will push us hard on whether we really take that whole shelf seriously.

General Synod of the Reformed Church In America Adopts The Belhar Confession

Earlier this week the General Synod of the Reformed Church in America, by a vote of 166-65, adopted the Belhar Confession for inclusion as a confessional standard along side the historic Belgic Confession, Heidelberg Catechism and Canons of Dort and the historic Nicene, Apostles, and Athanasian Creeds.  It will now require the concurrence of two-thirds of their local bodies, the classes.

The PC(USA), which is currently studying the adoption of the Belhar Confession, is a “collector” of confessions and writer of new ones so their acceptance of the Belhar would not be as unusual.  For the RCA, if the classes concur, this would be the first new document in their standards in almost 400 years since the 1619 Canons of Dort.

The RCA has an official story on the Synod action and the blog Embarking has a great two-part rundown on the points made in the Synod debate (Part 1, Part 2). There is a good story about the debate and the Synod action from mlive.com.  I did puzzle at one paragraph where they say

One of the Belhar’s authors last year claimed in a report on
homosexuality to the Uniting Reformed Church in Southern Africa that
the confession supports gays in church. Though the South African church
dispelled that idea, the concern remains.

What I found interesting was the vague reference to “One of the Belhar’s authors…”  I am still trying to figure out why the author did not just name the Rev. Allan Boesak as the author.  Was the story written too quickly and it could not be researched?  Did they not think the information relevant?  Was it not essential to the story?  I don’t know, but for more on Allan Boesak, his roll in the Belhar Confession, and where his thinking is now you can check out a post by Dr. Richard Mouw on his blog.

So we will see whether the classes agree and the Belhar is adopted by the RCA.  And it will be interesting if their debate and process will be a factor in any way in the PC(USA) process.

75th Anniversary Of The Theological Declaration Of Barmen

1. “I am the way, and the truth, and the life; no one comes to the
Father, but by me.” (Jn 14.6) “Truly, truly, I say to you, he who does
not enter the sheepfold by the door, but climbs in by another way, that
man is a thief and a robber… I am the door; if anyone enters by me,
he will be saved.” (Jn 10.1, 9)

Jesus Christ, as he is attested for us in holy scripture, is the one
Word of God which we have to hear and which we have to trust and obey
in life and in death.

We reject the false doctrine, as though the church
could and would have to acknowledge as a source of its proclamation,
apart from and besides this one Word of God, still other events and
powers, figures and truths, as God’s revelation.

This past weekend marked the 75th anniversary of the meeting of the Free Synod of Barmen that produced the 1934 Theological Declaration of Barmen.  This has to stand as one of the great moments of the Church speaking truth to power in the 20th century.

I have to admit that this anniversary was not really on my mind as I was tracking two simultaneous General Assemblies, the reverberations from one just finished, and the preliminaries to a few more about to start.  But a good friend of mine reminded me of this occasion and over the last 24 hours the Spirit kept nudging me until I realized that I really should comment on this theological statement.

I personally hold the Theological Declaration of Barmen in very high regard both for its words as well as for its context.  There was a great audacity, chutzpah if you will, in these 138 representatives from Lutheran, Reformed and United churches that came together as the Confessing Church.  At their meeting in Barmen from May 29-31, 1934, they produced a statement that clearly, succinctly and forcefully tells the National Socialist government of Germany that the true church belongs to God, and is not an instrument of the state.  There are subtleties that are lost in the Declaration by reading it in English, or probably any language other than the original German.  Note section 4 in the German:

IV. Jesus Christus spricht: Ihr wisst, dass die Herrscher ihre
Völker niederhalten und die Mächtigen ihnen Gewalt antun. So soll es
nicht sein unter euch; sondern wer unter euch groß sein will, der sei
euer Diener. (Mt 20, 25.26)

Die verschiedenen Ämter in der Kirche begründen keine
Herrschaft der einen über die anderen, sondern die Ausübung des der
ganzen Gemeinde anvertrauten und befohlenen Dienstes.

Wir verwerfen die falsche Lehre, als könne und dürfe sich die Kirche
abseits von diesem Dienst besondere, mit Herrschaftsbefugnissen
ausgestattete Führer geben und geben lassen.

The English translation:

4. “You know that the rulers of the gentiles lord it over them, and
their great men exercise authority over them. It shall not be so among
you; but whoever would be great among you must be your servant.” (Mt
20.25,26)

The various offices in the church do not establish a dominion of
some over the others; on the contrary, they are for the exercise of the
ministry entrusted to and enjoined upon the whole congregation.

We reject the false doctrine, as though the church,
apart from this ministry, could and were permitted to give itself, or
allow to be given to it, special leaders vested with ruling powers.

I would call your attention to the fifth word from the end of the German version. What in English is translated “special leaders” is ausgestattete Führer in the original. I understand that there is nothing that of itself that would raise eyebrows in this language. But when the title “leader” or Führer is the title chosen by the head of state, this is a pretty direct confrontation in my opinion.

And standing by this statement was not without consequences.  While Karl Barth was Swiss and left Germany, Dietrich Bonhoeffer was executed in a prison camp and Martin Niemöller was also imprisoned in concentration camps and narrowly escaped execution himself.  Wikipedia tells us that of the 18,000 Protestant pastors in Germany in 1935, 3000 were strongly adhering to the Confessing Church and of those 700, about one-quarter, were imprisoned at that time.

This is a confessional statement that is very closely tied to its context as much as its content.  It is not a “teaching confession” like the Scots Confession or the Westminster Standards.  And it is not really a snapshot of where the church was at that time like the Confession of 1967 or the Brief Statement of Faith from the PC(USA).  But it’s theological forcefulness at a time of moral crisis has earned it a place in the faith statements of the Presbyterian Church of Aotearoa New Zealand, the Book of Confessions of the PC(USA), and the Evangelical Church in Germany, among others.

The German Confessing Church and the Theological Declaration of Barmen have also produced a modern concept that some consider their theological descendents (one example).  While the concept of speaking truth to power is Biblical there is also a sense in which the co-opting of the spirit Barmen Declaration for a range of modern controversies does not honor the original imperative and weight of the situation in 1934 Germany.  None the less, there are now several groups that have adopted the “confessing” label and aligned themselves with the tradition of speaking Biblical truth, such as the Confessing Church Movement, The Fellowship of Confessing Churches, the Alliance of Confessing Evangelicals, and the Fellowship of Confessing Anglicans.  Likewise the genre of the “we declare/we reject” confessional statement had a revival a few years ago.  (Although I may not be old enough to know if there truly was a lull in the interim.)  The World Alliance of Reformed Churches’ Accra Confession is written in this form as are a lot of other theological documents you will find if you do a Google search.  (Update:  There is a good article from Associated Baptist Press that looks into the modern implications and how nicely Barman has “aged.”)

But the interesting twist on this is that in the “we declare”/”we reject” structure the exclusiveness that is implicit in most confessions becomes explicit.  The Theological Declaration of Barmen tells us forcefully that if you say “Yes” to something you have to say “No” to something else.  What do we say yes and no to in our lives?

6. “Lo, I am with you always, to the close of the age.” (Mt 28.20) “The word of God is not fettered.” (2 Tim 2.9)

The church’s commission, upon which its freedom is founded, consists
in delivering the message of the free grace of God to all people in
Christ’s stead, and therefore in the ministry of his own Word and work
through sermon and sacrament.

We reject the false doctrine, as though the church
in human arrogance could place the word and work of the Lord in the
service of any arbitrarily chosen desires, purposes, and plans.

Loss Of Identity In The PC(USA)?

Yesterday Pittsburgh Presbytery hosted a Presbyterian Convocation on Our Freedom of Religion At Risk: A Presbyterian Crisis. I tried to structure my day so that I could hear as much of the webcast as possible.  It was interesting at times but I’m not sure if it lived up to the title and a lot of the material I had heard before.  I might make some more comments specifically on the Convocation in a future post.

But two of the speakers made comments that, combined with some other things I have read or heard recently, got me thinking about the loss of identity for the Presbyterian Church (U.S.A.).  Has the PC(USA) drifted so that it is no longer, well… Presbyterian?

The first speaker at the Convocation, after the welcome and introduction, was Dr. Joseph Small, Director of the PC(USA) Office of Theology, Worship and Education Ministries.  The announced title of his remarks was The Westminster Assembly, but he spent a significant part of his remarks talking about the basis of Presbyterian connectionalism being rooted in the biblical concept of koinonia, translated as communion or fellowship. He made the point that this koinonia between entities in the PC(USA) has severely deteriorated and said something like “it is almost entirely gone between presbyteries.”  This struck a chord with me since back in October I had asked “Is The PCUSA Too Big?” with this issue in mind.  It seemed to me that one of Dr. Small’s points was that our Presbyterian connectionalism has broken down to the point where we are almost congregational because of the loss of scripturally and Spirit-filled communion between groups in the denomination.  He reminded us that the church is not a human endeavor but a community called together by God.

Two speakers later was Dr. Beau Weston on The Adopting Act of 1729, which he talked about in detail.  The Adopting Act was necessary as a tool to settle differences between those presbyteries advocating subscription to the Westminster Standards and those desiring a less-enforced orthodoxy.  He then jumped to the last 50 years and pointed out that with the Confession of 1967 the Presbyterian Church moved from adopting the Westminster Standards to agreeing to be guided by the new Book of Confessions.  As he said yesterday, and has said elsewhere, including his book Leading from the Center, this was a turning point in the mainline Presbyterian church and the beginning of the loss of institutional identity.  He makes the point as well in his recent document “Rebuilding the Presbyterian Establishment.”

Central to the assault on authority in the Sixties was the overthrow of the confession of the church.  When two northern Presbyterian bodies merged to produce the UPCUSA, a new confession was called for.  The new confession, The Confession of 1967, was indeed produced.  Instead of adopting the new confession as the constitutional standard of the church, though, the denomination took the revolutionary step of adopting a whole library of confessional documents.  The Book of Confessions included the Westminster Standards, the Confession of ’67, and a slew of others.  It was as if the country amended the U.S. Constitution, but, instead of incorporating new text into the venerable old document, adopted the entire constitutions of a dozen other countries, too.

In theory, the one constitutional confession was supplemented by many others.  In practice, officers of the church were no longer expected to be bound by any confessional statement at all.  Dropping the confession out of the binding part of the church’s constitution undermined authority in two ways.  First, leaders no longer had any authoritative faith to develop or lead from; second, the body of the church no longer had a clear public standard to hold its putative leaders to.  Instead of an establishment that kept one another humble by trying to live within the confession, the church was afflicted with a host of self-appointed prophets who expected the church to follow them, pay for their pet projects, and the like.

The consequence, he said yesterday, was that we stopped arguing over the confessions and started arguing over the Book of Order.

While Dr. Weston talked about this published theory of his, he mentioned a related item that I don’t recognize from his circulating work.  He mentioned that he had done a survey of some members of the PC(USA) and asked which, if any, of the documents in the Book of Confessions should be there.  Keeping in mind that the standard for adding a document to the Book is endorsement by 2/3 of the presbyteries, only the ancient creeds, Apostles and Nicene, even broke a simple majority.  The Westminster Standards and Declaration of Barmen were next and the rest were further back.

Two thoughts crossed my mind.  First, that this is a terrible indication of our theological identity and history.  Second, if the confessions mean so little why is the PC(USA) embarking on the expense of time and money to consider the revision of one catechism and the inclusion of another confession.

I would also point out that the idea of the loss of identity with the diminution and abandonment of the Westminster Standards is not unique to Dr. Weston;  this is a primary thesis of D. G. Hart and J. R. Muether in their book Seeking A Better Country: 300 Years of American Presbyterianism.

That is all I have to say about yesterday’s Convocation at this time, but two other items also crossed my path recently.

The first comes from Michael McCarty over at his blog Around the Scuttlebutt.  I am sure some of you are following his series serving as a case study in church leadership titled “The Adventures of Graying Presbyterian Church.”  Yesterday’s installment was called “To recall from whence we came.”  He compares the church with the U.S. Marine Corps and how every marine learns the history and traditions of the corps.  He then says of the church:

In the same way, when elders have a basic understanding of the history
of the Church in general and the Reformed and Presbyterian tradition in
particular, they are better able to perform the really important duties
of their office.

The real irony here is that the expansion of the Book of Confessions was to allow for greater understanding and recognition of our tradition.  I guess the problem is that we agree to be guided by it, and then set it on the shelf.

Finally, the other day a friend made the profound comment that churches that have a strong sense of identity with the PC(USA) are ones with older, well established facilities.  Likewise, churches interested in leaving the PC(USA) with their property are more likely churches that have newer facilities.  The idea is that the newer buildings are viewed as “we built this church, we should be able to keep it” as opposed to older facilities where the attitude is “our predecessors built this church and we are the beneficiaries of their faithfulness.”  Again, do we have a long-term denominational identity or a short-term local identity?

This got me thinking and so I did a quick, semi-scientific study over lunch today.  I took the last, that is the most recent, 20 churches on the Layman’s list of departing churches and tried to figure out the age of their facilities.  For the sake of this survey I divided the “new” from the “established” at 50 years old.  Many of the churches had their church histories on their web site making it easy to find out the age of the buildings.  For a few I had to depend on the pictures on their web site.  In a few other cases I could get a good idea from the Google satellite (actually aerial) image or the street view.  And in two cases I could not be certain enough to make a call.

Of those 20 churches, 12 had new sanctuaries or worship spaces built or acquired in the last 50 years.  One more was 52 years old.  There were five that, as far as I could tell, worshiped in buildings substantially unchanged in outline in the last 52 years.  At least in this quick survey the concept holds.

I do need to acknowledge the caveats here.  The first is that I am painting with a very broad brush using easily attained data.  The second, is that I have not even touched the negative evidence, the congregations with new buildings that are not even considering leaving.  Or to put it another way, I don’t have a control group.  And finally, I realize that it is probably easier and safer to say that churches with older buildings have more denominational identity and loyalty than to say that churches with newer buildings have less identity and loyalty.  Anyway, it was a thought provoking comment that appears to have some evidence supporting it.

And in closing…  Speaking of denominational loyalty, you probably saw the news this week that protestants these days have more loyalty to their toothpaste than their denomination.  Yes, from USA Today, it turns out that 16% of protestants have single brand denominational loyalty, but 22% have one brand of toothpaste.  The good news is that 67% of protestants have some denominational preference.  Comment in the blogosphere is rampant but I’ll point to the Rev. Mark D. Roberts who is turning his comments into a series on this.  And for the record — while I may be a dyed-in-the-wool Presbyterian, my family has attended the church God calls us to.  And one time, when God called us to another denomination’s New Church Development, I think some of the denominational hierarchy were glad to see this Presbyterian move on after questioning the episcopacy too many times.  But that is a story for another time…

Disagreement Over The Belhar Declaration In South Africa — Implications For The PC(USA) Consideration?

Over the last day or two news has come out of the General Synod of the Uniting Reformed Church of Southern Africa that a disagreement over the interpretation and intent of the 1986 Belhar Declaration will lead the Rev. Allan Boesak to resign from his church leadership positions, including the position of Moderator of Cape Synod.

I have seen each news story in multiple places and each is brief so I will reproduce them in their entirety.

Here is the first one, this copy from The Times:

Anti Apartheid activist, Allan Boesak is expected to resign from all
his positions in the Uniting Reformed Church, the SABC reported.

Boesak announced this in Hammanskraal outside Pretoria,
after the church’s General Synod discussed the question of
homosexuality.

The broadcaster said Boesak used the Belhar Declaration –
an anti-apartheid statement adopted by the then Dutch Reformed Mission
Church in 1986,to defend his view that it was wrong to discriminate
against homosexuals.

One of the delegates then accused him of abusing the declaration.

In response, Boesak reportedly told the synod that in the
light of the “serious” accusation, he would resign from all his
positions in the church.

He is currently the Moderator of the Cape Synod of the Uniting Reformed.

The second news story adds a few more details.  This copy from highveld.com:

Boesak justifies resignation 05/10/2008 09:53:05
Anti-apartheid
activist Allan Boesak says he could not continue serving as an official
in the United Reformed Church in good conscience.

Last week, Boesak resigned from all leadership positions he held in the church.

The
URC’s leadership recently rejected the findings of a report he compiled
on homosexuality and why gay people should be accepted as members and
preachers in the church.

Boesak says he was shocked by the views of the church’s leaders on gay people.

He says he had no choice but to quit.

From these two reports it sounds like the Rev. Boesak has extended the theological call of Belhar from just the apartheid conditions of the time of adoption to the present day exclusion of homosexuals from full participation in the church.  While the accusation of “abusing the [Belhar] declaration” does not specify the manner in which they thought it was abused, it is interesting to wonder if it was (1) extending it to situations beyond the original which are not logically equivalent, (2) extending it to current times and circumstances when the declaration was intended to speak only for that one circumstance, or (3) something else I’m not considering.

One of the ironies of this development is that the General Synod at which this occurred also decided on a “process of church unity.”

As you may be aware, the 218th General Assembly began the process of considering the Belhar Declaration for the Presbyterian Church (U.S.A.) Book of Confessions.  Either one of my above interpretations of the current South African situation has possible negative implications for the discussion in the PC(USA).

If the Belhar Declaration is now going to be used to argue for full inclusion in the church, is this the right time to open that discussion in light of the continuing reverberations from the most recent GA regarding these issues.  Are we, or will we be, ready for this discussion?  It would seem that the progressives in the PC(USA) would welcome a confessional document that could be used to argue for full inclusion.

Or, if the Belhar Declaration is to speak to a specific circumstance at a particular time, are we, as westerners, in a position to be able to understand that time and circumstance in a way that the declaration would make a meaningful addition to our collection of confessional documents.

How the study committee addresses these two possible interpretations will go a long way in helping the church decide if this is a meaningful document for the PC(USA).  Stay tuned…

UPDATE:  Overnight a more detailed article was published on news24.com that has interviewed, or gotten additional statements, from the Rev. Boesak.  In the article the disagreement over Belhar is blamed on the conservative theology of most members of the church where they do not view the anti-discrimination call of Belhar as applying to the exclusion of homosexuals from full inclusion in the church.  The article says that in presenting the homosexuality report Mr. Boesak said “…he confronted the Synod with an issue that they were neither
emotionally nor theologically ready to discuss.”

Keeping the Lord’s Day — Revisited

Regular readers of this blog know that I have half seriously/half humorously visited the topic of keeping the Lord’s Day before.  While I do have some fun with this topic, our family does try to keep in mind that this is a day set aside for God.  However it sometimes seems to be a far cry from a “day of rest” when we have five people all going in four different directions on a Sunday evening: our daughter to worship and my wife and I to our small group Bible study, while still needing to get the boys to their respective small group studies.  And while we may spend time on Sunday afternoons getting odd jobs done around the house, we do try not to go shopping or go out to eat.  And yes, like yesterday when I sat down and watched a bit of an MLS game and part of the Canada-Honduras soccer match, we do sometimes relax in front of the television, usually watching sports.

One thing that is interesting to note about the commandment to set a day apart for God is that it is the longest of the commandments.  It gives not just the command that nobody and no animal in the household is to do work, but also the rational that God worked for six days and rested on the seventh.  Any polity wonk would think that with that much documentation serious consideration should be given to it.

While I would say that our family is respectful but not legalistic about the Lord’s Day, an interesting poll and discussion has begun over on the PuritanBoard about “Is watching NFL Football a violation of the 4th commandment?”  At the moment in the poll the results are running 20-8 that it is a violation.

But what is more interesting is looking at the discussion.  This is not a simple yes/no question as the various issues brought up in the discussion address.  There are so many subtleties and aspects that it would make a group of rabbis debating the law proud.  Such issues as…

Is it a violation of the sabbath just because of what I do or also because those I am watching are working?

Is it a violation if I record the game on Sunday but watch it another day?

Is it a violation if I recorded it on Saturday and watch it on Sunday?

Does the Lord’s Day begin and end at midnight or at sunset and if it is that latter can I watch the late game?

Is participating in a PuritanBoard discussion work and so should PuritanBoard be shut down on the Lord’s Day?

So we Presbyterian and Reformed hold this, like other things, in the tension of taking God’s Word seriously while still being gracious and not legalistic about the commandments.

Collecting Confessions in the PC(USA)

At some point when I was a kid I began collecting stamps as a hobby. I
started with this big, 3-inch-thick album and a determination to fill
it up, at least with the common stamps I could find or afford.

As
I got older I came to the realization that I would
not be able to get every stamp in the world to put in the album so I
became more selective in the stamps that I collected. Finally, by the end of high school, I was specializing in stamps in a very specific
theme (geology, surprise?) that meant something to me.

This
is how I have come to view the Presbyterian Church (U.S.A.) Book of Confessions. In a sense
we are collectors of confessions.

Every other Presbyterian branch that
I regularly follow has adopted the Westminster Standards as their sole subordinate standard.
Even the Church of Scotland has left their Scots Confession for
Westminster.  In fact, the Westminster Standards were the only confessional standard for the Presbyterian Church in the United States before reunion in 1983.  (The introductory Confessional Nature of the Church Report in the Book of Confessions states that historically multiple confessional standards are the norm, not the exception, outside of North America.  However, in the contemporary Presbyterian churches that does not seem to be the case.  While I have not done an exhaustive search I give as examples Article II of the Constitution of the Church of Scotland that says “The principle subordinate standard… is the Westminster Confession of Faith” and there is similar verbiage in the Book of Order of the Presbyterian Church of Aotearoa New Zealand.) 

The PC(USA), on the other hand, has a Book of Confessions with eleven different documents, but arranged so that the Westminster Shorter and Longer Catechisms are a single chapter for numbering.  There are two ancient creeds (Nicene and Apostles’), several Reformation confessions and catechisms (Scots, Heidelberg, Second Helvetic, and Westminster), and the three modern documents (Barmen, 1967, and the Brief Statement).

So, is the PC(USA) trying to collect everything out there
that looks interesting or are we being selective and discerning in our
collection?  I would hope the latter and that is why there is a higher bar to cross to change the Book of Confessions than to change the Book of Order.

I will “confess” that I like
the collection that we have. I regularly include the first question of
the Heidelberg Catechism in my personal devotions. “To glorify God and
enjoy Him forever,” answer 1 from the Westminster shorter, is a guiding principle for me. The three marks of the church
in the Scots confession are a reminder as I work on my church duties. And I stand in awe of
the boldness and audacity of the Barmen Declaration every time I read
it. Yes, I could still have all this if they were not in the Book of
Confessions, but their presence there identified them to me initially
and gave them a certain authority for my life.

The
problem with the collection is that we have no single standard to guide
us. With eleven documents
it can take time and effort to figure out how the confessions guide us
and sometimes the answer between two of them is different or a confession differs from our modern understanding. The introductory section to the Book of Confessions lists many of these specific difficulties (III.C.2).

So, if we are collectors, what
we put in the collection needs to be worthy of being added, otherwise
we end up with a book of documents with no system, coherence, or
meaning. In the most recent developments there is a proposal to adjust the Heidelberg Catechism and add the Confession of Belhar. In the next
three to four years the church will have to decide if they make a meaningful
addition to the Book of Confessions.

Concerning
the Heidelberg catechism there is a strong argument for restoring the
accuracy of the translation. There is also an argument that while Question 87 may not specifically translate the original German text of the Catechism, it does reflect the underlying scriptural passage to which the original author was making reference. I guess my primary disappointment
in the recent GA actions is that five specific questions were singled
out for adjustment rather than an assessment of the whole document.
Adjustments to documents are not unheard of: In 1997 the church replaced the Nicene Creed with the Ecumenical version of the
Nicene Creed updating the language to modern English. But this also
opens up the question of whether other documents, like the Westminster
Confession should be “perfected” to their true form, as was pointed out in a comment on a previous post.  In fact, the Book of Confessions carries, in parallel, both of the pre-reunion versions of the Westminster Confession from the PCUS and the UPCUSA.

As for
including additional documents how do we decide what should be added?
This GA the decision was made to add the 1986 Confession of Belhar. But why that one?
Interestingly the recommendation was made by the Advocacy Committee on Racial-Ethnic Concerns,
not by overture from a presbytery like the Heidelberg adjustments. So why this
one and not others? In past years I have heard suggestions that the
Belgic Confession of 1618 or something associated with John Calvin like the French Confession of 1559 or the Geneva Confession and Catechism should be included.  (Wouldn’t that make sense for the Calvin 500 year anniversary?) Other suggestions floating around include the Accra Confession.  In addition, the Athanasian Creed is referenced as a
standard in the Second Helvetic Confession [5.078]. And the PC(USA) also has Belonging to God: A First Catechism
and The Study Catechism. Start including all of these and the Book of
Confessions begins to look like one of the three volumes of Philip
Schaff’s Creeds of Christendom.

I do not argue for, or against, any one of these documents.  I do raise the question of what is our perspective on which documents should find inclusion in our subordinate standards.  Yes, we are collectors.  Do we have an understanding and focus of what we are collecting?
Is there a system more than “this looks interesting” or “this one is
unique?” In our ordination vows we agree to be “instructed and led” by the confessions.  As
we study which confessions to make constitutional documents we should
make sure that our ultimate authority, Scripture, guides our
confessional standards, not that our desire to “collect” another confession is our prime motivation.

IV. 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.
[Westminster Confession, Chapter XXXI, Section 4]