Category Archives: news

Some Brief Observations On PC(USA) Amendment 08-B Voting

In the last week and a half five more presbyteries have voted on Amendment 08-B (the modification of G-6.0106b that would remove “fidelity and chastity” language) sent to the presbyteries by the 218th General Assembly of the Presbyterian Church (U.S.A.).  Some brief news, observations and comments…

1)  The unofficial vote count now is 4 yes and 14 no.  You can follow the unofficial vote count at The Layman, Presbyweb, or the Presbyterian Coalition.

2)  The official vote count, that is those votes that have been received by the Office of the Stated Clerk, is 1 yes and 11 no.  The official tally list has the reported votes for all the amendments and ecumenical statements.

3)  At this time no presbytery has switched its vote from the last similar vote in 2001-2002.

4) The National Korean Presbyterian Council, an organization of 400 Korean churches in the PC(USA), has sent a letter to the churches in the PC(USA) arguing against any changes to G-6.0106b.  The letter is available in Word format from the Presbyterian Coalition web site.

5)  About 10% of the presbyteries have now voted — 18 of 173.  The final tally in 2002 was 46-127, the current 4-14 mirrors 10% of that pretty well.  This is either by shear luck (or providence) or voting order is pretty random if the final numbers end up about the same as the last vote.

6)  The decline in total numbers of commissioners voting continues with vote totals being an average of 80% of what they were in 2001-2002, a trend I noted earlier and my analysis has been confirmed by The Layman with a bit more data and similar explanations.

7)  In a fit of shear geekiness I threw together a model to project the presbytery vote counts into the future.  I’m still refining the methodology and would like to have more data from this round before I put out my forecast for the future of G-6.0106b.  Stay tuned for that.  But one striking feature of my current model projecting forward three GA’s  (2014) is that in that time as many presbyteries disappear (decline to zero votes) as change their votes.  I was not expecting that many to disappear, that was not part of the model, so I’m looking to see if that is a reasonable result and rethinking some of my algorithms for the next iteration.

I won’t go into more details on this topic since not much has really changed with this situation since my previous discussion, the favorable response of More Light Presbyterians to a string of three yes votes in one day, not withstanding.  Maybe the one significant piece of news is that only 18 presbyteries have voted so far, a number below past votes, and that might suggest the discernment process the GA recommended is being used and presbyteries are taking time to discuss this issue.  I’ll update again when there is significant news or more data.

Bad News From The Presbyterian Mutual Society In Ireland

Back in the fall when I looked at the impact the current global financial crisis was having on Presbyterian entities I mentioned that the worst hit appeared to be the Presbyterian Mutual Society, an independent financial organization associated with the Presbyterian Church in Ireland.  Well, this week the news about the Society and its future came out as a pretty bad, but not quite worst-case, scenario, if the members agree with the proposed dissolution.

For background, the Presbyterian Mutual Society was founded as a way for individuals to invest their money in a way which would benefit churches.  However, the Society, in addition to the church loans, also got into commercial real estate and with the sharp drop in property values found itself with holdings worth significantly less than the value of the deposits.  As the individuals looked at the situation they decided to take out their money, there was a run on the bank, and the Society essentially collapsed.  An Administrator was appointed to see what could be done.

Yesterday the Administrator of the Society announced that no source of external help could be found to rescue the organization.  As an alternative, the Administrator is proposing an orderly liquidation of the assets.  The statement says:

The Administrator appointed to the Presbyterian Mutual Society has
written to its members with a series of proposals which, if accepted,
would see an orderly run down of its business over time through a
formal arrangement allowed for under insolvency legislation.

This would have the effect of repaying part of the members’ investments
over a period to be agreed. If the proposals are not accepted, the
Society will have to be placed in liquidation with the likelihood of
members receiving less money back than if they proceeded with the
formal arrangement.

and

He said it was unlikely that the Society in its current form could
continue as a going concern. Although its assets “had not disappeared”,
the reality was that the collapse in the UK property market had
significantly reduced the value of the Society’s commercial property
portfolio and the value of the Society’s security over property in its
loan book.

Given current market conditions, the Society’s assets could not be sold
quickly at a fair value and he therefore proposed the business should
be wound down in a managed and orderly way through a formal arrangement
with its members.

It is now up to the members to accept this proposal.

It is no surprise that there has been significant media coverage and political discussion.  This includes calls from the Norther Ireland government for the UK government to cover the deposits, a suggestion for the society members to wait it out and let the property market recover, and questions about the church’s responsibility for the Society and its investments.

UPDATE:  Later today after posting this another news story came out that the Presbyterian Church in Ireland has formed an action group to address the issue.  The group is made up of two past Moderators of the General Assembly and two senior church treasurers.

The members of the Society have until January 30 to return their votes accepting the plan.  We will see what the decision is and if the government steps in to help before than.

Gracious Witness — The World Does See It

The World is watching…  And the World has noticed.  (At least here in California.)

As much as we are concerned about the confusion, anxiety, and uncertainty in the future of the Presbyterian Church (U.S.A.), at this moment events are moving faster in the Episcopal Church and their local churches that are realigning with other Anglican Provinces.  The California Supreme Court cases, while they will have an impact on Presbyterians, were about Episcopal Churches here in Southern California.  The bishop is offering reconciliation but the churches are looking ahead to the cases being heard in trial court.  And there are more church cases waiting in the wings (e.g. St. John’s, St. Luke’s).  The Presiding Bishop’s office has brought on new high-power legal talent. Meanwhile a SoCal megachurch has offered to have displaced Anglican churches nest on their property.

At a higher level, while the PC(USA) has some unhappy presbyteries, the Episcopal Church has four diocese that have realigned with other provinces and are looking at a new North American province.  Here in California the Episcopal hierarchy has set up a new San Joaquin diocese along side the realigned one and is trying to figure out how the new court decision might help them there.  And in Fort Worth the Presiding Bishop herself will be stopping by in a couple of weeks to lead a special meeting to bring the diocese back into the fold. 

So, in the midst of all this discord what is the good news?  The Modesto Bee has noticed that while the Presbyterians and the Episcopalians have similar problems, the way they are handling them is different.  In an article titled “Presbyterian Splits Lack Episcopalian Litigiousness” they compare how the the two denomination are handling church departures and observe “[M]any of the Presbyterian churches have been allowed to leave “with
grace” and their property, as opposed to the Episcopalian parishes and
dioceses that have been sued across the country.”  It is nice to see that the “gracious witness resolutionpassed by the 218th General Assembly may be bearing fruit, not just in the life of the church but as a witness to the world.  As one of the points of the resolution says:

Gracious Witness: It is our belief that Scripture and the Holy Spirit require a gracious witness from us rather than a harsh legalism

Current Presbyterian News From Ghana

As I follow Presbyterianism globally, or at least in regions that I can read the news reports, I have regularly found the Presbyterian branches in Ghana a point of interest and a source of inspiration.  First, and most helpful, they are well covered in the press, especially on-line versions.  This may be for the second reason, and that is that the leaders are regularly saying interesting things to the population of the country as a whole from the pulpits.  I get the impression that the church is “relevant” while being the body of Christ and proclaiming the Gospel.

So, this is another one of my occasional posts of news from Ghana that encapsulates several interesting stories.

Regarding national news, the last time I posted on Ghana was just before their national elections on Sunday December 7.  In the presidential election that day there was no majority winner so a runoff was held on Sunday December 28.  (I didn’t see any similar news items about what would happen to worship services that day so I figure it was probably a repeat of December 7.)  In the runoff Professor John Evans Atta Mills was elected president and he was sworn into office on January 7.  He has a candidate web site worthy of any politician and it continues to be updated now that he is in office.  According to the bio on the web site he is a law professor with degrees from The University of Ghana, Legon and Stanford.  He began studies at the School of Oriental and African Studies in London before being selected as a Fulbright Scholar to Stanford.  He has served in several government posts, including being elected as Vice President of Ghana.  At one time he also played on the Ghana national hockey team.  Accounts describe him as deeply religious (Methodist according to Wikipedia) and Aaron at I must follow, if I can has a picture of him and the ESV Bible on which he was sworn in.

While there was tension and uncertainty in Ghana about the elections they went smoothly, and there was a lot of encouragement for this from religious leaders, including the Right Rev. Yaw Frimpong-Manso, Moderator of the General Assembly of the Presbyterian Church of Ghana, who is quoted as saying:

Let us pursue our partisan agenda in the
framework of national unity to engender peace and tolerance in our
country. We must be true to ourselves at all times when debating
issues, accepting the obvious facts and ensuring that our criticisms
are just, fair and constructive. Put Ghana first, keep the peace.

Best wishes to all in the new administration.

There have been a series of short news pieces about the Presbyterian Church of Ghana promoting various causes.  These include the Chairman of the West Akyem Presbytery encouraging people to get involved in the promotion of Primary Health Care.  A district minister encouraging Ghanaians to have an attitude toward work in the new year that takes into account the betterment of the country as a whole and helps the new government’s policies and programs for socio-economic development.  He is quoted as saying “All and sundry have a stake in developing Ghana and we should not fail in our endeavours.”  And before you think that this is disassociated from the Gospel, there is a news report about the Bible Study and Prayer Group of Asante Presbytery which, as part of its four day convention, issued a “call on Christians to renew their commitment to the propagation of the gospel.”

There are a couple of other stories as well about the church’s support for education and a local congregation’s gift to prisoners at Christmas.  All of that in the last month.  As I said, there never seems to be a lack of news items about Presbyterians in Ghana reaching out to their country in positive ways.

I would end with one final news item about the church being involved in a property dispute, but not in the same way we are seeing here in the states.  According to Joy Online local landowners are encroaching on a school.  The article does not have a lot of specific details but as I read the story it appears that at a school owned by the government, but possibly operated by the church, is having problems with surrounding landowners using the land around the school, jeopardizing a playground.  The situation appears to be complicated by unclear title to the property, the article saying:

Mr Kofi La-Opare, Senior Presbyter of the Church, said the Social
Security and National Insurance Trust (SSNIT) passed the land on to the
Church but was reverted to the land owners, sparking unending
litigation between the church and the landowners.

But the Moderator of the General Assembly has addressed the landowners and strongly urged them to let the school use the land.

So that is a summary of the recent news.  We will see what the coming months hold.

Further News And Comments On The Developing Controversy In The Church Of Scotland

My thanks to the Rev. Ian Watson of Kirkmuirhill and his blog Kirkmuirhillrev which has been a great source of information in this controversy.  Also, my apologies for not realizing that two of the blog entries I cited in my first post were essentially identical, and the second was copied from Rev. Watson’s original.  I have added a clarification to that post.

Rev. Watson has a second post with some more information on the matter, pointing us to an article in The Sun.  In that article there is a quote from an unnamed worshiper who says [italics in the original]:

“What he does outside the church should be his business and nobody else’s.”

Now, I want to set aside the fact that this controversy is about sexual orientation and speak generally about this quote.  I also realize that I am taking this quote out of context, not that there was much in the original article.

What condition is the church in if we don’t care about people’s lives outside of church?  The quote seems to convey the modern attitude that religion is a private affair and how it interacts with our lives the other 6.75 days of the week is no business of anyone else.  I find this particularly ironic coming from a member of the Church of Scotland.  While the CofS has since adopted the Westminster Confession of Faith as a principle standard, regular readers of this blog know my affection for the notes of the Kirk (Church) in Chapter 18 of the Scots Confession (emphasis mine):

The notes of the true Kirk, therefore, we believe, confess, and avow to
be: first, the true preaching of the word of God, in which God has
revealed himself to us, as the writings of the prophets and apostles
declare; secondly, the right administration of the sacraments of Christ
Jesus, to which must be joined the word and promise of God to seal and
confirm them in our hearts; and lastly, ecclesiastical discipline
uprightly ministered, as God’s word prescribes, whereby vice is
repressed and virtue nourished.

The church is not about an hour on the Lord’s Day but it lays claim to our whole lives.  And the church is not just the kirk session keeping watch on us, although they have primary responsibility for ecclesiastical discipline, but the whole covenant community caring for each other.

OK, down off soap box.

Back to the specifics of this particular controversy:  The article in The Sun quotes the locum preacher at Queen’s Cross Church, The Rev. Mike Mair, as saying: “Queen’s Cross elected [The Rev.] Scott [Rennie],
with a trivial number — like ten out of 200 — voting against him.”

In addition, an article in The Courier provides a bit more background on Rev. Rennie (interesting to see the ties back to U.S. seminaries):

Mr Rennie was born and raised in Bucksburn in Aberdeen.

He served as assistant at Queen’s Cross church before winning the Scots Fellowship to study for a masters in sacred theology at Union Theological Seminary in New York City.

He returned to the UK in 1999 when he was called to be minister at the [Brechin] cathedral.

He is on the Church of Scotland’s taskforce on human sexuality and is treasurer of OneKirk—a network of ministers and members of the Church of Scotland working for an inclusive, progressive church.

He is working towards a doctor of ministry degree at Aberdeen University and Pittsburgh Theological Seminary in Pennsylvania.

The information from Rev. Watson is that this call is being protested so we will see how it develops.  In addition, he adds that Forward Together, the evangelical network in the CofS, has not commented yet.

Update:  First, Forward Together has now issued a statement expressing their concern about the call of Rev. Rennie.  Second, thanks to Reformed Catholic for his comment below with information about the cooperative D.Min. program Mr. Rennie is in.

Controversy Over A Pastoral Call In The Church Of Scotland

Within the last week a controversy has developed in the Church of Scotland over a minister who has received a call, with the presbytery concurrence, to an open pulpit in Aberdeen.

At its meeting on January 6 the Presbytery of Aberdeen, by a vote of 60-24, sustained the call of the Rev. Scott Rennie to the Queen’s Cross Church.  The controversy is that Rev. Rennie is an openly practicing homosexual in a public enough way that his call may be the first to be challenged because of his lifestyle.  (The Rev. Ian Watson, in his blog Kirkmuirhillrev states that Rev. Rennie is the first gay man to be called, while a news article from the Evening Telegraph quotes an unnamed CofS spokesperson that Rev. Rennie is not the first.)  It is expected, according to these sources, that some in the minority will challenge the appointment to the General Assembly of the Church of Scotland, possibly putting the call on hold for five months.  Two years ago the presbyteries of the Church of Scotland rejected the blessing of same-sex civil partnerships.  In his blog Coins for Change, Boris Delahoya describes a bit more about the process ahead.

[Correction:  I missed the fact that Ian Watson’s and Boris Delahoya’s blog entries are essentially identical (I did see that they were very similar).  In the comment below Rev. Watson clarifies that he is the original author of the material.]

There are a couple of interesting nuances to this story which I am not seeing dealt with in the press reports. The Press and Journal, states that the Rev. Rennie is/was married and has a daughter with his wife.  The first is the probable fact that his sexual practice was heterosexual at the time of his ordination.  Therefore, the ordination is not an issue but rather the call based upon his present lifestyle.  The second nuance is that the news story lists his marital status as “separated” not divorced.  Scottish terminology or law may be different than here in the states (please let me know if it is) but being engaged in a sexual relationship with someone other than your spouse before a divorce is finalized is generally not considered an appropriate lifestyle for an ordained officer of the church regardless of the orientation of the relationships.  (Although it seems to be sometimes overlooked if you are discreet about it.)  If the protest is filed it will be interesting to see if and how these details play into it.  Very little of the presbytery discussion has been reported so far.

In a related development, Adam Walker Cleaveland, on his blog pomomusings, recently posted on “The Bible & Homosexuality: Enough with the Bible Already,” which you can probably imagine from the title got a lot of comments, both on the blog and elsewhere.  Now there is a well written counter argument, whether or not it was intended as a direct response, by Dr. Richard Mouw, president of Fuller Theological Seminary.

California Supreme Court Decision: Denomination Controls The Property

The California Supreme Court decision has been issued:  In a unanimous decision on the outcome they upheld the appellate court decision which found in favor of the national Episcopal Church and against the local churches.  The majority found that under “neutral principles of law” the property resides with the denomination because the churches agreed from their founding to be part of the greater church and abide by their documents.  (The appellate court used “principle of government” in its reasoning.)

The majority decision, written by Justice Chin, goes on to present the legal rational for this finding.  In a very interesting concurring and dissenting individual opinion Justice Kennard says, and I paraphrase here, “I agree the higher church body gets the property, but you are really stretching California law in finding for neutral principles when this should be based on principle of government.”

So we basically have a unanimous decision, but a 6-1 split on the legal reasoning.

Now some details, and I’ll quote extensively from the very readable introductory summary to the decision.

Near the beginning of the summary it says:

When secular courts are asked to resolve an internal church dispute over property ownership, obvious dangers exist that the courts will become impermissibly entangled with religion. Nevertheless, when called on to do so, secular courts must resolve such disputes. We granted review primarily to decide how the secular courts of this state should resolve disputes over church property.

State courts must not decide questions of religious doctrine; those are for the church to resolve. Accordingly, if resolution of the property dispute involves a doctrinal dispute, the court must defer to the position of the highest ecclesiastical authority that has decided the doctrinal point. But to the extent the court can resolve the property dispute without reference to church doctrine, it should use what the United States Supreme Court has called the “neutral principles of law” approach.

The decision summary continues with this important paragraph, the one Justice Kennard takes issue with:

Applying the neutral principles of law approach, we conclude that the general church, not the local church, owns the property in question. Although the deeds to the property have long been in the name of the local church, that church agreed from the beginning of its existence to be part of the greater church and to be bound by its governing documents. These governing documents make clear that church property is held in trust for the general church and may be controlled by the local church only so long as that local church remains a part of the general church. When it disaffiliated from the general church, the local church did not have the right to take the church property with it.

Within the full discussion the majority say that important in the reasons they were favoring neutral principles is because “that is the [U.S.Supreme] court’s most recent on this subject and, hence, is of critical importance to the instant dispute.”  They also quote the U.S. Supreme Court decision about the dangers of neutral principles including that it requires a court to examine church documents, such as a constitution, for a trust clause but the court must avoid deciding based on any associated doctrine in the document.  And the decision notes that this is the first case the state supreme court has had to consider neutral principles since its development.

Related to this the decision notes that the Appellate decision in this case criticized previous appellate decisions because those decisions used neutral principles when the state supreme court’s previous rulings had used principle of government.  This current decision responds:

We disagree. As explained in the Court of Appeal opinion containing the most thorough examination of this question… the principle of government method… and the neutral principles method… are not mutually exclusive, but can be reconciled. In any event, this court unquestionably has authority to adopt the neutral principles approach. [citations removed for length]

This makes it sound like another reason the majority went with neutral principles was to help set the record straight on the previous decisions.

It is also important to point out that in response to the 1979 U.S. Supreme Court decision detailing neutral principles the California Legislature, in 1982, added a section to the California Corporations Code recognizing a denominational trust clause.  And the decision reaffirms that under this California statute a hierarchical church can unilaterally impose a trust clause if “the governing instruments of that superior religious body so provide.”  There is an argument in the Episcopal Church that the trust clause was not properly adopted in the first place.  The court literally says that “it is a bit late” to argue that point.

It is also interesting that in the full decision the court points out that most of the decisions in other states have favored the hierarchical church.

In the separate decision, Justice Kennard writes of the majority’s reasoning regarding the California Corporate statute:

But that conclusion is not based on neutral principles of law. No principle of trust law exists that would allow the unilateral creation of a trust by the declaration of a nonowner of property that the owner of the property is holding it in trust for the nonowner. [citation removed] If a neutral principle of law approach were applied here, the Episcopal Church might well lose because the 1950 deed to the disputed property is in the name of St. James Parish, and the Episcopal Church’s 1979 declaration that the parish was holding the property in trust for the Episcopal Church is of no legal consequence.

But under the principle of government approach, the Episcopal Church wins because that method makes the decision of the highest authority of a hierarchical church, here the Episcopal Church, binding on a civil court. This result is constitutional, but only because the dispute involves religious bodies and then only because the principle of government approach, permissible under the First Amendment, allows a state to give unbridled deference to the superior religious body or general church.

In my view, Corporations Code section 9142 reflects the principle of government approach. That statute allows a hierarchical church, such as the Episcopal Church here, through its bylaws to unilaterally impose a trust on the
property of a local member parish. The statute does not state a neutral principle of law; rather, it creates a special principle applicable solely to religious corporations.

In my common sense way of thinking Kennard’s argument makes more sense to me as a path to ruling for the denomination.

Finally, a couple of polity and legal observations from this GA Junkie, who is not a lawyer.

1)  It is interesting that neutral principles was the legal theory that prevailed because one of the internal arguments among PC(USA) denominational people was whether trust clause (neutral principles) versus administrative commission process (principle of government) was a stronger argument.  At least in this state it appears trust clause prevails.  Personally, I favor process.  It seems so much more Presbyterian to me.

2)  In reading through the detailed decision it seems to me that the court has tried to position its decision so that it will be upheld on appeal to the U.S. Supreme Court, should there be one.  It seems that great effort is taken to lay out the legal history in U.S. Supreme Court decisions to show how this decision is completely compatible with that court’s
existing decisions.  Maybe another reason the majority went with neutral principles.  And being a lowly physical scientist by training, maybe this is what all legal decisions look like.

3)  There are clear winners and losers.  But one of the winners may be those churches which have been already been gracefully dismissed by their presbyteries.  If principle of government had prevailed I could imagine an increase in the pressure to use PJC’s and AC’s at higher levels to chase down and pull back congregations dismissed by their presbyteries.  This decision does, of course, only apply to California.

Lastly, I do expect a lot of spin and discussion on this.  But out of all the responses, I appreciate the detailed and disagreeing analysis of an authentic church lawyer over at Anglican Curmudgeon.  We will see what others have to say.  Stay tuned…

Updates:  A few details I missed the first time around…
1)  The case is not over — If nothing else the cases are sent back to the trial courts.  And if the local churches are unsuccessful there some are suggesting that it will be taken to the U.S. Supreme Court.

2)  In comments that I am trying to decide suggest a true sense of victory or just making the best of this outcome, some associated with the local churches are happy the majority relied on neutral principles since that is how they were arguing their case.  As the article from VirtueOnline says:

The California Supreme Court today ruled in Episcopal Church Cases that
church property disputes must be resolved by “neutral principles of
law,” not by civil courts merely deferring to the decrees of church
“hierarchies.”

This ruling has wide and favorable impact for
churches throughout California that seek to change their denominational
affiliation. While adopting this “non-religious” method of resolving
property disputes between churches, the Court seemed to defer to the
Episcopal Church’s alleged “trust canon,” which purports to create a
trust interest in church property owned by local congregations.

And the press release from the Episcopal Church quotes the local churches lawyer, Eric Sohlgren:

What’s good about the decision from the perspective of St. James is
that the court has adopted a rule of neutral principles of law in that
church property disputes will be resolved by neutral, nonreligious
factors.

Interesting to see how this goes from here.

3)  And on my commute home last night I heard one radio station give the following “teaser headline” that seems to miss the point of the “neutral principles:”

California Supreme Court rules for Episcopal Church in dispute over gay bishops and property

New Pastoral Terminology – Or – Is That Above His Pay Grade?

I am trying to figure out if this is now standard terminology, or if the New York Time has invented a new pastoral position description that we need to consider for the Book of Order (tongue firmly in cheek).

This is from the controversy around President-elect Obama’s choice to have Baptist pastor, the Rev. Rick Warren, give the invocation at the presidential inauguration.  The Times article begins with this:

President-elect Barack Obama this morning defended his choice of
evangelical megapastor Rick Warren to deliver the invocation at next
month’s swearing-in, saying that although he differs with the
conservative pastor on social issues, he wants to have diverse voices
at the ceremony.

So, what we have in Rick Warren is not a pastor of a megachurch, we have a megapastor.  So, if we are going to write this into the constitution, alongside pastor, designated pastor, associate pastor, etc., what are the requirements and qualifications?  Is it the size of the church, or the size of the shadow?  I’ll have to think about this.

Anyway, if you want to look at this controversy a bit more seriously, there is a nice wrap-up of several of the different news reports at GetReligion.

UPDATE 12-29-08:  I should have done my research first.  A quick check on Google reveals that the term “megapastor” has been around for at least a couple of years and while the term seems to get applied to the Rev. Warren the most, a few others (who you could probably guess) get the term applied to them by the mainstream media.  Writing popular books seems to be a common thread as well as having multi-thousands of attendees at your church.

Passings — Avery Dulles S.J.

Yesterday Avery Dulles, Catholic Priest and theologian at Fordham University, passed to his eternal rest at the age of 90.  There have been numerous articles about him, but for a lot of information about his life I recommend the New York Times article.  There is also a press release from Fordham.

Father Dulles’ family heritage was in public service and Presbyterianism.  His father was John Foster Dulles, Secretary of State in the Eisenhower administration.  His grandfather was the Rev. Dr. Allen Macy Dulles, a Presbyterian minister and theologian and professor at Auburn Theological Seminary.   (Allen Macy Dulles’ book The True Church — A Study, published in 1907, is still listed by booksellers.  It is interesting that the work by Avery Dulles that is cited as his “best know work” , Models of the Church, seems to have a similar theme.)  But by the time Avery entered college at Harvard he had left organized religion and was agnostic.  In college he rediscovered religion, or God found him, depending on how you look at it.  In his rebirth of spirituality he joined the Roman church, eventually joining the Society of Jesus (the Jesuits) and being ordained as a priest.  His professional life was dominated by academic work and he became the first American theologian, rather than a bishop or archbishop, to be elevated to the status of cardinal.  (It was late in life in 2001 at the age of 82 that Dulles became a cardinal, a bit of an “honorary status” since the cutoff for participation in the College of Cardinals for pontifical voting is 80.)

I did not know a lot about Fr. Dulles before his death, but in reading through the articles two aspects of his life resonate with me as having a Presbyterian or Reformed nature, even though he left the Presbyterian branch.  The first was his dedication to vocation.  In his life and work he exhibited his dedication to the academic calling and was never elevated above the ordinary priesthood because that was not his calling.  This calling was recognized by Pope Benedict XVI this past spring in his visit to New York when in a special private audience requested by the pope, Benedict addressed Dulles as “Herr Professor” rather than “Your Eminence” (or the Latin equivalence of that).  Fr. Dulles knew his calling and lived into it.

The other part of his life that struck me was his role as an interpreter of tradition in a new age.  The official Vatican News Service article was headlined “Creativity in Fidelity.”  The New York Times article talks about this work:

His task as a theologian, the Cardinal often said, was to honor
diversity and dissent but ultimately to articulate the traditions of
the church and to preserve Catholic unity.

and

His tenure coincided with broad shifts in theological ideas as well
as sweeping changes brought on by the Second Vatican Council in the
1960s. These provided new understandings of how the church, after
centuries of isolation from modern thought and even hostility to it,
should relate to other faiths and to religious liberty in an age when
the church was gaining millions of new followers in diverse cultures.

Cardinal Dulles devoted much of his scholarship to interpretations of
the Vatican Council’s changes, which he said had been mistaken by some
theologians as a license to push in democratic directions. The church,
he counseled, should guard its sacred teachings against secularism and
modernization.

“Christianity,” he said in a 1994 speech, “would
dissolve itself if it allowed its revealed content, handed down in
tradition, to be replaced by contemporary theories.”

It struck me that he exhibited a “freedom of conscience” while promoting the “peace, unity, and purity” of the church.

I leave you with Cardinal Dulles’ closing lines (quoted here) from his Farewell Lecture this past summer, composed by him but read for him:

Suffering and diminishment are not the greatest of evils but are normal
ingredients in life, especially in old age. They are to be accepted as
elements of a full human existence. Well into my ninetieth year I have
been able to work productively. As I become increasingly paralyzed and
unable to speak, I can identify with the many paralytics and mute
persons in the Gospels, grateful for the loving and skillful care I
receive and for the hope of everlasting life in Christ. If the Lord now
calls me to a period of weakness, I know well that his power can be
made perfect in infirmity. “Blessed be the name of the Lord.”

Passings — Jane Parker Huber

It is said “you can’t judge a book by its cover,” but I find that a glance at the indexes of a hymnal give a rapid assessment of the nature and tone of the book.  In particular, I look at the most frequently included authors and translators in the volume.

It should come as no surprise that the longest list of entries in the index of a Methodist hymnal is for the Wesley brothers, up to one-tenth of the hymns even for a current hymnal.  And while a Lutheran hymnal also has a significant contribution from the good Dr. Martin, as well as other German writers, frequently the single greatest source is Catherine Winkworth, a prolific translator of Western European hymns into English.  Likewise, an Anglican hymnal like Hymns Ancient and Modern will often be dominated by translations of classic Greek and Latin hymns by John M. Neale (such as O Come, O Come, Emmanuel).  And if you are looking at an independently published non-denominational hymnal, don’t be surprised if it comes from the revival tradition and has Fanny Crosby as its single largest source.

It is probably no surprise that in the classic 1933 Presbyterian Hymnal the single largest source is Isaac Watts, who alone is responsible for about 4% of the hymns in the book. 

All this introduction to explain why I find it significant that in the current Presbyterian Hymnal Jane Parker Huber is in the top ten individual writers of hymns in the volume with ten, just slightly behind the numbers from Issac Watts and Charles Wesley.  The recognition is mutual — her work helps define the denomination’s worship and the church recognizes her gifts and talents to God’s glory and praise.

Jane went to be with the Lord on November 15, but leaves the church with both an advocacy and literary legacy.

I will not repeat the various tributes to her — for those check out articles from the Presbyterian News Service and the Witherspoon Society.  There is also an earlier article when she was honored in 2002 for her work in the Women’s Ministries program.  She would fit the description of being a “Presbyterian of Presbyterians,” having been born to missionary parents, served the church for many years along side her husband Bill, and in her own work with Women’s Ministries, Presbyterian Women and her hymn writing.  And it is significant that her work was with the Women’s Ministries and the song writing was something that flowed out of that, originally writing many of the songs for Presbyterian Women events.

While time will be the judge of which of her hymns is the most enduring, my choice is “Called as Partners in Christ’s Service.”  This is a hymn frequently used across denominational lines that has had its first line used as the title of a book on PC(USA) missions.  I last used it as the concluding hymn of the closing worship service for our Synod Assembly meeting just over a month ago.  It is a great “sending” hymn.  But however her musical work is remembered we can give thanks for a life lived in service to God through service to the church.

[Postscript:  Various sources, including the Witherspoon article above, cite Jane with eleven hymns in the Presbyterian Hymnal.  In the index of my copy I count ten so I can’t account for the discrepancy.  In the end it really does not matter because the beauty and solid writing of her hymns make her works significant whatever the final count.]