Category Archives: PC(USA)

PC(USA) 221st General Assembly — Actions Related To Marriage

Yesterday afternoon the 221st General Assembly of the Presbyterian Church (U.S.A.) considered the report of Committee 10 – Civil Union and Marriage Issues. Here is a brief summary of the four basic actions that the General Assembly took.

[10-07] On Creating a Task Force to Identify Common Ground and Reconcilable Differences with Respect to Same-Gender Marriage
The first item to be considered came as a overture from Eastern Korean Presbytery requesting a Task Force whose charge it would be to

a. identify common ground and reconcilable differences in biblical understanding and confessional interpretation with respect to same-gender marriage;

b. study the nature, scope, and controversies of the same-gender marriage laws legalized in certain states;

c. assess the impact of such laws and related sociopolitical changes on the ministry and mission of the church;

d. provide the local presbyteries and congregations with theological guidelines for
their ministry, as to understand and apply the concepts and functions
of family and parenting based on biblical norms and ethics; and

e. bring forth practical and futuristic recommendations that would not
only strengthen and promote unity within the church, but also solidify
ministries and missions with ecumenical partners locally and globally.

The Task Force would report back two GA’s from now in 2018.

The Committee recommended disapproval and there was a minority report advocating approval of this request. After some discussion, a lot focusing on whether the PC(USA) needed four more years to study this, the substitute motion was not made the main motion by a vote of 237 to 372 and the Committee recommendation was approved 401 to 185.

[10-03] On Issuing an Authoritative Interpretation of W-4.9000 to Affirm Pastoral Discretion in Performing Marriage Ceremonies

The next item was this Authoritative Interpretation that would permit pastors in jurisdictions that recognized same-sex marriages to perform those ceremonies. The core line in the AI reads, with the amendment:

[W]hen a couple requests the involvement of the church in solemnizing their marriage as permitted by the laws [of the civil jurisdiction in which the marriage is to take place] [of the place where the couple seek to be married], teaching elders have the pastoral responsibility to assess the capabilities, intentions, and readiness of the couple to be married (W-4.9002), and the freedom of conscience in the interpretation of Scripture (G-2.0105) to participate in any such marriage they believe the Holy Spirit calls them to perform.

The AI would also permit the use of church facilities with the consent of the session.

This debate began with a point of order as to whether this item was out of order under Roberts Rules of Order because it was in conflict with the definition of marriage as found in the Book of Confessions.

Just as when this point arose at the 220th General Assembly, the Moderator turned to the Clerk who suggested that the Assembly receive advice from the Assembly Committee on the Constitution. In 2012, the ACC’s response was along the lines of the narrative found in the front material to the Book of Confessions in the Confessional Nature of the Church Report. At one point the Report says “Nevertheless, for Reformed Christians all confessional statements have only a provisional, temporary, relative authority.” In other words, while important the multiple confessions need to be considered as a body of work and individual points not singled out from the who body.

At this General Assembly the ACC advice took a different direction. The advice was essentially that this action and the confessions are in tension and that it is the responsibility and within the authority of the GA to resolve that tension. Within the ensuing discussion is was observed that in their original advice on the overture the ACC said:

The Advisory Committee on the Constitution advises that the 221st General Assembly (2014) disapprove Item 10-03

[snip]

Section W-4.9001 and related citations (W-4.9002a, W-4.9004,
W-4.9006) limit marriage to couples who are “a woman and a man.” Because
these statements are clear and unambiguous, they can not be interpreted
in a manner that is inconsistent with their plain and ordinary meaning.

When asked about this the ACC response was essentially the same as was previously given – that the Assembly could deal with this tension.

The Moderator ruled the item was in order, the commissioner challenged the ruling of the Moderator and after some significant discussion over the nature of the point of order the Moderator’s ruling was sustained.

With that out of the way the item was debated and the debate was generally civil and respectful. One of the things about this Assembly seems to be the number of times that points of debate are incorporated into questions from the floor. When debate was closed and the vote taken the commissioners voted 371 to 238 to approve the AI.

[10-02] On Amending W-4.9000, Marriage

This item is based on an overture from the Presbytery of Cascades with 16 concurrences. The proposed new wording of W-4.9000, as amended mostly by the committee but slightly on the floor, would be:

Marriage is a gift God has given to all humankind for the well-being of the entire human family. Marriage involves a unique commitment between two people, traditionally a man and a women, to love and support each other for the rest of their lives. The sacrificial love that unites the couple sustains them as faithful and
responsible members of the church and the wider community.

“In civil law, marriage is a contract that recognizes the
rights and obligations of the married couple in society. In the
Reformed tradition, marriage is also a covenant in which God has an
active part, and which the community of faith publicly witnesses and
acknowledges.

“If they meet the requirements of the civil jurisdiction
in which they intend to marry, a couple may request that a service of
Christian marriage be conducted by a teaching elder in the Presbyterian
Church (U.S.A.), who is authorized, though not required, to act as an
agent of the civil jurisdiction in recording the marriage contract. A
couple requesting a service of Christian marriage shall receive
instruction from the teaching elder, who shall agree to the couple’s
request only if, in the judgment of the teaching elder, the couple
demonstrate sufficient understanding of the nature of the marriage
covenant and commitment to living their lives together according to its
values. In making this decision, the teaching elder may seek the counsel
of the session, which has authority to permit or deny the use of church
property for a marriage service.

“The marriage service shall be conducted in a manner
appropriate to this covenant and to the forms of Reformed worship, under
the direction of the teaching elder and the supervision of the session
(W-1.4004–.4006). In a service of marriage, the couple marry each other
by exchanging mutual promises. The teaching elder witnesses the couple’s
promises and pronounces God’s blessing upon their union. The community
of faith pledges to support the couple in upholding their promises;
prayers may be offered for the couple, for the communities that support
them, and for all who seek to live in faithfulness.

“If they meet
the requirements of the civil jurisdiction in which they intend to
marry, a couple may request that a service of Christian marriage be
conducted by a teaching elder in the Presbyterian Church (U.S.A.), who
is authorized, though not required, to act as an agent of the civil
jurisdiction in recording the marriage contract. A couple requesting a
service of Christian marriage shall receive instruction from the
teaching elder, who may agree to the couple’s
request only if, in the judgment of the teaching elder, the couple
demonstrate sufficient understanding of the nature of the marriage
covenant and commitment to living their lives together according to its
values. In making this decision, the teaching elder may seek the counsel
of the session, which has authority to permit or deny the use of church
property for a marriage service.

“Nothing herein shall compel a teaching elder to
perform nor compel a session to authorize the use of church property
for a marriage service that the teaching elder or the session believes
is contrary to the teaching elder’s or the session’s discernment of the
Holy Spirit and their understanding of the Word of God.”

I wish I could have heard more of the questions and debate concerning this item but my schedule did not permit hanging around for most of the livestream. In the part of the discussion I did hear there were numerous questions about global partners and their reactions. I can also say that in what I heard there were no slippery-slope arguments made. And in a nod of cooperation and forbearance the wording in the first paragraph that said “two persons” was changed to “two persons, traditionally a man and a woman.”

In the final vote the new language was approved and will be sent to the presbyteries on a vote of 429 to 175. For comparison, the 220th General Assembly defeated an amendment of similar intent but significantly different wording on a vote of 308 to 338. Note that after that vote the business was bundled into an umbrella item to answer all business in one fell swoop.

This will now be sent down to the presbyteries and will require a concurrence of a majority of them.

[10-NB] New Business
The final item of business was a resolution crafted by the Committee following their completion of the other business. Compared to the extensive text of the rest of these items it is pretty simple:

Recommend the 221st General Assembly (2014) direct the Presbyterian Mission Agency Board and
the Committee on the Office of the General Assembly to engage in the process of working together with churches in the task of reconciliation, starting with visiting
each presbytery and serving as a resource for each presbytery’s
discussion of these actions in congregations and the presbytery at-large
and present voices of reconciliation for the unity of the church.

This is a response to the recognition that for this decision there will be some who will be hurt by the outcome in the same way that some were hurt by the outcome of other decisions in this matter in previous years. The committee itself was careful in its work about being respectful and developing a sense of fellowship in the group. One of the things it did to insert some levity during its work was to have committee members share embarrassing moments during worship. (Example 1, example 2).

It should be pointed out that there was a vote to reconsider this item this morning as the first item of business and a substantive and pastoral amendment was passed without changing the basics of the item.

What’s next
Here are three items the come to mind regarding this action going forward.

First, the amendment to the Directory for Worship does need the concurrence of the presbyteries. if approved by a majority of the 171 presbyteries it will become part of the 2015-2017 Book of Order which takes affect a year from now.

Second, as we know from ordination standards an AI from the Assembly is not the last word. Even if the Book of Order change is approved there is an outside chance that a challenge to a same-sex marriage ceremony could go through the judicial process fast enough that the General Assembly Permanent Judicial Commission would have the opportunity to supersede the GA’s AI with a ruling that W-4.9001 does prohibit such ceremonies in spite of the AI.

Finally, expect the departures to continue. I am not sure that this action will suddenly and dramatically increase the exodus of churches leaving the PC(USA) as many that I have talked to have anticipated this and taken action on departure in a proactive manner. For most, this is not unexpected but a validation of what they have been saying for years. And while there are numerous factors at play between the action at the last GA and this proposed change to the Book of Order, we have to accept that the exodus has been at least partly responsible for the dramatic swing from a 308 to 338 vote to a 429 to 175 vote. (And at some point I hope to do some number crunching to explore what constraints could be put on the numbers.)

Following these actions a number of pastoral letters and statements have been released. In addition to one from the General Assembly leadership, there is one from Presbyterians for Renewal and another from the Covenant Network. I would also highlight one from Philadelphia Presbytery by their Executive Presbyter Ruth Santana-Grace.

As a bit of an aside, at the same time yesterday afternoon the 42nd General Assembly of the Presbyterian Church in America was considering their ascending overtures, including two (Overtures 2 and 5) that reiterated that denomination’s stated views against homosexual practice and same-sex marriage. Both of those overtures were dispensed with fairly quickly, although with a little discussion, as they were ruled out of order since they were both affirmations of what is already established doctrine. However, in an independent occurrence that got a bit of a chuckle from some of us in both denominations, at least one news source got the two largest American Presbyterian branches a bit confused.

So, returning to the PC(USA), it is now time to see what happens as this descends to the presbyteries – both to approve the Book of Order amendment and in general to see what the reaction is. And we pray for the initiative to encourage reconciliation as this effort goes forward. Stay tuned…

PC(USA) 221st General Assembly — Committees Done, Moving On To Plenary

UPDATE: I did not get the time to finish this out. I will leave it posted in incomplete form.

[Ed. Note: Due to my meeting schedule this morning I will need to do this in pieces and so to get this out as quickly as possible I will be doing it in live blog style. That means that if you get the first part via email you will need to go online to see the complete post later today. If you are following online then check back in a while to see the update.]

It is now Wednesday morning and all the commissioners to the 221st General Assembly are busy reading the reports that they will be discussing and voting on the next 72 hours.

Committee work seemed to go fairly smoothly with one committee, Committee 14 – Congregational Vitality, finishing up in one day. It looked like one or two committees continued after dinner on Tuesday, but I could be wrong and PC-Biz was just catching up.

As we go into Plenary this afternoon here are some things to look forward to…

First, there is a new system with a unified consent agenda that will be approved as the first major item of business. Any action that received at least a 75% super-majority in committee would probably be placed on the consent agenda unless the committee felt it should be presented in a committee report. This means that Committee 14 does not need to report since all six of their business items were approved unanimously. The catch is that item 14-04 has financial implications and I understand that will bring it to the floor.

It will be interesting to see how the consent agenda goes, in particular how many items are pulled off for consideration since any item can be removed by the request of even one commissioner.

There are some interesting items on the consent agenda, including the standing committee nominations. But in a quick look a lot of them are like the items on per capita limits and Young Adult Commissioners that the committee overwhelmingly disapproved with comment. We will see what is the will of the Assembly.

So, looking at the proposed docket, which may or may not be the one brought by Bills and Overtures for approval as one of the very first items of business this afternoon, here is what seems to be coming in the way of committee business.

Wednesday Afternoon
Report of the Assembly Committee on BOP, PILP, PPC, and Foundation (12)
This committee currently has seven items on the consent agenda. These include disapproval of [12-01] required participation in the benefits plan and disapproval of [12-02] that would require near-immediate divestment of departing pastors from the benefits plan.

Remaining business items seem fairly routine and received strong support in the committee. These include [12-07] to reelect the Foundation President and Chief Executive Officer, as well as [12-11] to confirm the election of the President of the Board of Pensions.

Report of the Assembly Committee on General Assembly Procedures (03)
This committee has 25 items on the consent agenda including a bunch of sub-recommendations from the Report of the Committee to Review Biennial Assemblies. The committee is recommending approval of all the Review Committee recommendations, some with amendment. As mentioned above, per capita limits and Young Adult Commissioners are recommended for disapproval. Otherwise almost all business, both consent and floor action, are recommended for approval. There are two more exceptions. One is a Commissioner Resolution  to provide childcare at GA and other national events which has financial implications and is being referred and the other is a Commissioner Resolution to give Executive Presbyters corresponding member status which is recommended for disapproval.

[That takes care of this afternoon – Back with more in a little while]

221st General Assembly Of The Presbyterian Church (U.S.A.)

We now approach a very busy week of General Assemblies. Hold on to your proverbial hats…

Leading off in the lineup is the 221st General Assembly of the Presbyterian Church (U.S.A.). The gavel will come down to convene the meeting at 11:00 AM local time tomorrow (14 June) in Detroit, Michigan and it will run for one week until Saturday June 21.

The source for information is the on-line PC-Biz system. It can be access on the web at pc-biz.org. There are is also a PC(USA) event guide for the Guidebook App Android and iOS apps.

There is a docket posted and you can also find the schedule, reports overtures/business items on PC-Biz as well as all the Constitutional documents, the Manual of the General Assembly, and other useful items on the PC-Biz Resources tab.

The Assembly will begin with the usual formalities on Saturday afternoon followed by the election of the Moderator Saturday evening. Sunday is worship and receptions in the afternoon and then the Assembly goes into committees that evening. During committee time, which will run through Tuesday evening, PC-Biz is the place to find out what the committees are doing with the pieces of business near and dear to you.

Things open up again on Wednesday afternoon as the Assembly returns to plenary and than it is a mad push to get all the business done by Friday night or in the wee hours of Saturday morning. (What time will the buses stop running?) But one of the realities is that there is no real schedule of when particular committees report until later in the week when committees have finished their business and they are assembled on the docket like a jigsaw puzzle. The final Saturday morning is just closing formalities.

All of the plenary sessions will be live streamed.

The tracking utility on PC-Biz is the best place to follow business. While the PC(USA) does have a general Twitter account (@Presbyterian), the General Assembly feed (@presbyGA) usually provides more play-by-play. This will be the first GA for the Presbyterian News Service on Twitter (@PresbyNews). The hashtag for the meeting is #ga221.

News items will also appear on the GA221 web site as well as the Presbyterian News Service feed. There is also a photo gallery. (And I will probably need to adjust that link.)

In looking at my rapidly growing list of who will be tweeting from GA I am thinking that the best thing to do is to point you at Bruce Reyes-Chow’s Twitter list for GA221. Bruce himself tweets at @breyeschow and @brc_live. The outgoing Moderator, Neal Presa, can be followed at @NealPresa. And one of these three will be the new Moderator – Heath Rada (@heathrada), John Wilkinson (@johnwpcusa) or Kelly Allen (@kellysueallen). In this list of individuals let me throw in the Director of Operations, Thomas Hay (@DirOfOp) and a true GA Junkie in his own right, Andy James (andyjames).

Out in the press corps, keep an eye on the Presbyterian Outlook on their web site (pres-outlook.org) and Twitter (@presoutlook) as well as their special correspondent Leslie Scanlon (@lscanlon).

Besides the election of the Moderator, two other issues will be among the hottest of hot-button topics discussed, debated and discerned this week..

Internally, the biggest question is probably the PC(USA) definition of marriage. Most everyone acknowledges that the definition given in the Directory for Worship (W-4.9001) is a bit of a problem since the part about marriage being a civil contract between a man and a woman is out of date in many jurisdictions. There are proposals to issue an Authoritative Interpretation to allow pastors to preform marriages in those jurisdictions. There are also overtures to change that section of the Book of Order. This has a long way to travel in the next week and a Book of Order change will require the concurrence of the presbyteries.

Externally, the headline issue is the return of a proposal to divest from three companies whose products are used to help Israel in their occupation of Palestinian Territory. This has been built up by interest groups on both sides and as of yesterday the ga221 hashtag was being flooded with tweets supporting divestment. At the 220th GA this was the closest vote of the Assembly with the divestment proposal failing in plenary by two votes. We will see what happens this year.

So we have a lot to look forward to this coming week. I, unfortunately, could not make a trip to Detroit work for me so I will be live blogging the live stream as I am able – trying to provide some color commentary to the play-by-play on Twitter.  As always, best wishes and prayers for all the commissioners and leadership as they deal with important issues but also so that they may not lose sight of the call to make disciples and build up Christ’s body in the minutia of individual business items.

Finally, in honor of Detroit and maybe as a metaphor for either the PC(USA) Book of Order, or the PC(USA) itself with its many splits and mergers, I leave you with Johnny Cash’s “One Piece At A Time.”

PC(USA) 2013 Membership Summary — A Look At The Categories


I have to admit to being caught a bit off guard when the Presbyterian Church (U.S.A.) released their membership numbers a couple of weeks ago. The summary numbers are typically released right around the time of the start of General Assembly in years that it meets. As for whether the early release was because they were ready or they wanted to get bad news out well before the GA I will leave to others to speculate.

Once again, I took a look at the numbers and wondered “what can I possibly say about them that is not being said by others and is worth my time?” Well, in thinking about it a bit I decided to drill down and look specifically at the categories of membership gain and loss and see if there was interesting information if we picked them apart a bit.

For the data set I use the Summary Statistics released by the Office of the Stated Clerk. While for many things the Comparative Statistics from Research Services are more detailed, for the gains and losses categories the Summary works better. Rummaging around on the web site I got summaries from 2008, 2010, 2012 and 2013 taking the data back to 2005.

I decided not to deal in absolute numbers but to look at gains and losses as percentages of the total membership relative to the previous year’s total membership. This will help filter out the trend and allow a better year-to-year comparison.

First let’s look at where the gains have come from for the last nine years. Gains are reported in four categories – Profession of Faith, Reaffirmation, and Restoration for those 17 and younger, the same for those 18 and over, Certificate (i.e. documented transfers) and Other.

 Year  Profess <17 Profess >18 Certificate Other Total
2005  1.04%  2.10%  1.54% 0.62% 5.29%
 2006  1.05%  2.07% 1.46% 0.53% 5.10%
 2007  0.97%  2.00%  1.33% 0.51% 4.81%
 2008  0.95%  1.98%  1.30% 0.46% 4.68%
 2009  0.96% 1.97% 1.17%  0.48% 4.57%
 2010  0.91% 1.93%  1.04% 0.45% 4.33%
 2011  0.90%  1.81% 1.00% 0.59%  4.30%
 2012  0.84%  1.61% 0.99% 0.57%  4.00%
 2013  0.81%  1.49% 0.97% 0.68% 3.95%



Here is the data in graphical terms. This is a stacked graph so for any given component its value is the distance between that symbol and the one below it. The plotted value of the top symbol (for Certificate gains) is the number in the Total column in the table above.


It is interesting that the Other category has held relatively constant – there was a bit of a dip but some recovery in recent years. The Profession of Faith for 17 and under has a bit of a drop, significant in its own right but smaller than the remaining two in both an absolute and proportional comparison. The real decreases are seen in the Profession of Faith for 18 and over and the Transfer by Certificate. So we have not just a problem retaining the youth as they grow up but getting them back to church as adults.

Turning to the categories of losses, here is the breakdown shown in corresponding table and graph form. This table also includes the percentage net change to the total membership number.

 Year Death Certificate Other Total Total Net Change
2005  1.53%  1.21% 4.60%  7.34% -2.05%
 2006  1.50% 1.21% 4.41%  7.12%  -2.01%
 2007  1.48%  1.34% 4.53%  7.35%  -2.54%
 2008  1.54%  1.55% 4.73%  7.82% -3.14%
 2009  1.53% 1.30%  4.68% 7.52% -2.94%
 2010  1.56%  1.44% 4.27% 7.27%  -2.94%
 2011  1.58% 1.14% 4.74% 7.46% -3.16%
 2012  1.53% 2.67% 5.07% 9.27% -5.27%
 2013  1.55% 2.71% 4.47%  8.73% -4.79%



It is interesting here that losses from Death are fairly stable and the losses by Other show some greater variability but do seem to fall into a bit of a range. To no surprise the spike is in losses by Certificate from churches being dismissed and their membership being transferred to the new denomination. And, as usual, the largest source of loss is the Other category – members walking out the door.

Bottom Line? Not only is the PC(USA) losing members – accelerated in the last couple of years by dismissals – but the gains are decreasing on a percentage basis each year as well. Without an increase in gains there is no way to offset the losses.

So how do we explain this? While a number of explanations come to mind let me discuss four possibilities. And let me emphasize that these explanations are not exclusive from one another and that this data set alone is probably not sufficient to clearly distinguish between them – more work would have to be done.

1. The departing churches were the biggest contributors to growth. For many this is a temping explanation and there is a hint that this may be a contributor. It does appear that as the dismissals have accelerated over the last two or three years that the gains in membership by profession of faith have an accelerated decrease. A quick plot, not shown here, did show a suggestive correlation, but the data are clustered to the point that interpolating between the clusters would be problematic.

This is an easy explanation to fall back on since building churches and making disciples are part of the mission statement of ECO: A Covenant Order of Evangelical Presbyterians and so you could argue that churches drawn to ECO would be more growth-focused. The problem is that the trend has persisted for longer than ECO has been in existence so this could be only a partial and recent contributor, recognizing that there was an earlier exodus to the Evangelical Presbyterian Church.

2. Fatigue or Distraction: Another thing that comes to mind is that the PC(USA) is falling behind in making disciples because it is tired or it is distracted. Maybe we are tired out or distracted by our internal discussions about various issues (fill in the blank yourself or see what bubbles to the surface at GA next week). Or maybe, with an aging population we are losing the energy and drive to reach out to bring others into the church or distracted by the work of keeping the church, both people and building, going.

3. Public Relations Problems: In a similar vain, rather than our internal discussions only distracting us, maybe it presents a public relations problem for the church. Are we presenting to those that we are tying to reach an image that is not appealing, one that does not resonate with the culture today? And this may not be just a result of the ongoing discussions in the church but could include those other issues that are brought up like worship style and music as well as building style or conditions.

4. Counting the Wrong Thing: Maybe, just maybe, we are counting the wrong thing. We are frequently told that younger generations are not joiners. We have an ecclesiastical theology of the Body of Christ and a covenant body that sees joining as a statement about being called by God belonging to Christ. That may work in our theology but does not necessarily work with current culture. I would not advocate giving up that ecclesiology, but for statistical purposes recognize that our worshiping communities may not all reflect that view. There is the drive to form 1001 New Worshiping Communities and at the present time their structure and activity is not reflected in the annual statistics as they are currently collected and reported. So can we hold onto our covenant theology but for statistical purposes recognize some who are part of us but see the joining through the eyes of modern culture and our outreach?

Just a few thoughts I have, you probably have a few of your own.

The take-away for me from this exercise is that our losses are just one part of the equation and that our decreasing gains are a significant issue that also must be addressed if the PC(USA) is to consider itself a vital denomination.

A Brief Comment On Presbyterian History Regarding The Princetons


The political news of the day is the upset primary victory of Dave Brat over Eric Cantor, the US House of Representatives majority Leader, i.e. the second highest leadership position for the Republicans in the House.

I am not going to wade into the politics of that race, but something else, something Presbyterian caught my eye.

Professor Dave Brat has an M.Div. from Princeton Theological Seminary. Yup, it looks like another alum of that venerable institution might be going into government service. You can check out his academic credentials on his faculty web page at Randolph-Macon College.

Looking at his faculty web page it would suggest that he has a Reformed background, having also attended Hope College in Holland, Michigan.

Now, I am not saying that Dr. Brat was ever Presbyterian, let alone PC(USA), but there is a connection. And his campaign bio lists him and his family attending a local Roman Catholic parish.

It is interesting that his campaign bio has gotten a few people worked up because in it, and elsewhere, he talks about getting an M.Div. from “Princeton.” without being any more specific. This apparently has most people thinking PU, leading that institution to need to clarify when asked by the media.

OK, enough about politics and on to what really got my attention.

What I found most interesting is that the Princeton University spokesperson, Martin Mbugua, made this comment (as quoted on the Washington Post live blog):

Mbugua said people occasionally “make an association between the
institutions here in Princeton, an incorrect association.” The two
independent institutions simply “happen to be in the same town,” Mbugua
said.

May I take exception to his comment? I will grant you they are two independent institutions but it is not by pure chance they are in the same town. At least to me, to say that there is no association between them ignores the fact that they were both established by early American Presbyterians, that the College of New Jersey (now Princeton University) was founded to train ministers and most of its early presidents were Presbyterian ministers. Further, Princeton Theological Seminary was founded as a spin-off from the College to provide a more extensive theological training and the first Principal of the Seminary, Archibald Alexander, came over from the College to head up the seminary. While the college and the seminary may not have always had similar viewpoints, I think it is fair to say that the seminary is a younger sibling of the college.

If you want to take it a step further up to the present day the University’s Wikipedia page notes that “Today, Princeton University and Princeton Theological Seminary maintain
separate institutions with ties that include services such as
cross-registration and mutual library access.”

While the two schools grew apart during the Civil War and the Fundamentalist/Modernist controversy, it is worthwhile to note that at their root they come from the same stock.

OK, history distraction over – back to the GA’s.

P.S. Waiting to see if David Brat does win the fall election if that might get him distinguished alumni recognition at the seminary. His name has already been added to the Notable Alumni section of the Wikipedia page.

Some Thoughts On Fossil Fuel Divestment Overture At The 221st General Assembly, PC(USA)

Let me begin this post with full disclosure that this piece probably falls more into the category of commentary than analysis or reporting.

Second, why the heck would I be writing commentary on this? If you are not aware I am a geologist by profession so I do have some background in this even though my primary specialty is earthquakes. But I did work for an oil company one summer during college.

Third, this is business that is before the 221st General Assembly of the Presbyterian Church (U.S.A.) next week so it is of concern to many of us.

The main overture that I want to speak to is item 15-01 from the Presbytery of Boston with concurrences from 11 other presbyteries. It will be reviewed by the Assembly Committee on Immigration and Environmental Issues. This committee only has three other items of business to consider besides this one, one regarding immigration, one about sustainable development and one about coal export projects.

The overture calls for the 221st GA to recognize the “moral mandate for humanity to shift to sustainable energy.” As part of this it asks for no new PC(USA) investments in fossil fuel companies, divestment from current holdings over the next five years, report on the progress and tell the fossil fuel companies why they are doing this.

In considering fossil fuel divestment let me discuss two particular aspects of this topic that I don’t think are getting aired in the materials I have read.

First, go with me on a thought exercise. Don’t worry, this won’t take long…

Name the materials in your home that are extracted from the earth.

I do this exercise with students all the time and it is quicker to name the materials that are not earth-related. The obvious one is wood if you live in a wood frame house, have wood shingles and probably have wooden furniture. The other is fabric that comes from animals (such as wool or leather) or plants (cotton and hemp for example). In my experience that is it.

Someone usually asks about the carpets and if you have common polyester carpets guess what, they come from petrochemicals. In fact, you may be surprised to find the amount of material in your home or car that are petrochemicals.

My point is that saying companies are just about fossil fuels ignores other uses of the materials extracted, whether it be the petroleum that goes into plastics or the coal that goes to make coke for iron/steel production. Yes, according to the ExxonMobil Annual Report only 11.7% of their annual revenues were from the chemical side, but neither the overture nor the Carbon Tracker report they reference make any mention of secondary uses of the material.

The second thing that strikes me is the method being employed. I always wonder when companies or industries are singled out for boycotts or divestment when we are trying to make societal changes. I think it is generally better to change things either through the demand side, not the supply side of the equation or to promote better alternatives on the supply side. Before Edwin Drake drilled the first commercial oil well in the United States lamp oil came from whaling. While whaling is still an active, but controversial industry, the whale oil portion did not drop off because of government regulation or environmental concerns. Rather, the rise of the petroleum industry produced a less-expensive alternative.

Similarly, I would argue that the same thing would be more effective here. Time and resources should be put into alternate and more environmentally friendly sources of energy and helping develop conservation attitudes.

To this end, I appreciate the advice provided by the Assembly Committee on Social Witness Policy which instead suggests a balance approached typified by the amendment they suggest that says “To this end,
the church shall work to shift its energy investments increasingly into
renewable sources as it undertakes parallel actions to reduce its
nonrenewable energy consumption and that of its members.”

Let me ask if more can be done internally by the PC(USA). Can the national office be heated, cooled and lit with more alternative energy? Can trips to the offices be reduced by telecommuting or car pooling? Can the General Assembly reduce its carbon footprint? Can incentives be given to employees of the PC(USA), its middle governing bodies or its churches to conserve, use alternate energy and reduce their carbon footprint. We ask others to be environmentally responsible, how can we set the example and promote that within our denomination?

There are also a number of pragmatic considerations in all this. Yes, this is a social witness statement and that alone is sometimes good enough. But remember that the General Assembly speaks only for itself and while there are obviously at least 12 presbyteries that agree with this action the only investments it directly controls are its own. Furthermore, that is not always the case as I remember hearing representatives from the Board of Pensions and the Foundation at the last GA talking about the investment process and what influence they did, or did not have, on the outside investment advisers they contracted with. Finally, I do not want to diminish the fact that this is making a social witness statement and any actual effects are just part of the equation, but it is interesting reading about how Stanford made the decision to divest from only coal when a full fossil fuel divestment was asked for by a student group. The change was both for financial reasons as well as moral as this article discusses:

Beyond the hit to Stanford’s pocketbook, the university figured that
divesting from all fossil-fuel stocks would be seen, justifiably, as too
ivory-tower. “It would have been viewed as hypocritical to say, `You
should divest from fossil fuels,’ when everyone on this campus consumes
fossil fuels,” [Stanford President John] Hennessy said. “There’s a hypocritical issue to it.” And
what’s true for Stanford, he noted, is true for the globe. “You try to
replace all fossil fuels? We are so far from that happening.”

But
divesting just from coal-mining stocks should, financially, have “little
or no endowment impact,” Hennessy said. The university, he said, can
put the dollars it was investing into coal-mining companies into other
energy sourcesperhaps other fossil fuelswhich,
like coal stocks, help guard the endowment against the threat of
inflation. Moreover, Stanford will remain invested in coal consumption.
The divestment doesn’t apply to stocks of power companies that burn
coal. And it doesn’t apply to shares in steel makers, Hennessy noted,
for whom a fuel source other than coal isn’t readily apparent.

Finally, the argument can be made that keeping the stock and using it as the entry into stockholder meetings and resolutions is a more effective method to promote a social witness policy.

So there are some of my thoughts on the matter. Your mileage may vary. But this overture has plenty of advice attached to it and based on how Assemblies operate I am pretty confident it will be in a much different form when it reaches the plenary and then my undergo another revision, possibly major. Or maybe it will fly through and get put on the shelf with all those other social witness statements. Stay tuned…

[Addendum: Full Disclosure: First, I own stock in energy companies
because when I started investing the advice I received from my
Presbyterian minister – a former stock broker – was “invest in what you
know” and I knew geology. Second, a notable portion of my undergraduate education was provided by scholarships from energy companies and even some money that come from Edwin L. Drake a long time ago.]

A Trio Of Vice-Moderator Candidates For The 221st General Assembly Of The PC(USA)


As we hit the one-month mark before the 221st General Assembly of the Presbyterian Church (U.S.A.) this is a good time to profile the three individuals that the candidates standing for Moderator have asked to join them on this journey. At the onset we can make one very sweeping generalization and say that the next Vice-Moderator will be a female teaching elder. There is also a certain unique symmetry in the choices with the candidate now from North Carolina, but with strong ties to Virginia, picking a New Yorker, the New Yorker joining with a Virginian, and the Texan running with, well, another Texan. It makes one wonder if there is a Presbyterian Camps and Conference Centers thing going on with a Stoney Point/Montreat/Mo Ranch association here, but that would beg the question of where is Ghost Ranch in this and how Virginia fits in? (Makemie Woods? Massanetta Springs? Or we could do it with Presbyterian seminaries…) But I am probably starting to go down a line that is correlation without causation, so let me return to the matter at hand.

I will take these in chronological order of announcement.

MaryAnn McKibben Dana was the first announced Vice-Moderator candidate standing with TE John Wilkinson. Teaching Elder McKibben Dana is pastor of Idylwood Presbyterian Church in Falls Church, Va. and a member of National Capital Presbytery. She has her undergraduate degree from Rice University and her M.Div. from Columbia Theological Seminary. She had a previous call as an associate pastor at Burke Presbyterian Church in Burke, Va. TE McKibben Dana has served the church in a number of areas including the current adventure of co-chairing NEXT Church. She is also author of Sabbath in the Suburbs with another book on the way.

In her regular blog, The Blue Room Blog, Ms McKibben Dana talks a little bit about this call. She is quoted in the PC(USA) press release as saying:

It is a joy and an honor to stand with John at this pivotal time in the
life of our denomination. I look forward to helping articulate a vision
for the Presbyterian Church (U.S.A.) that is grounded in our tradition,
yet infused with the Holy Spirit’s power to speak a vibrant word for
the current and future church.

Similarly, TE Wilkinson talks about his Vice-Moderator choice on his Moderator candidacy blog:

MaryAnn brings a welcome voice and perspective as we envision the future
of the Presbyterian Church (U.S.A.), and I am grateful for her
willingness to serve and the leadership that she will bring to our
shared journey. MaryAnn is creative, thoughtful, hopeful, relational –
her strength in written and verbal communication is built upon a deep
faith and considerable pastoral giftedness.

Teaching Elder Larissa Kwong Abazia was chosen by Moderator candidate RE Heath Rada as his running mate. Ms Kwong Abazia currently serves as pastor of First Presbyterian Church of Forest Hills in Queens, New York, in the Presbytery of New York City. The PC(USA) press release describes her church as “a multicultural, multiethnic congregation.” She is a native of New Jersey, did her undergraduate work at Rutgers and her M.Div. is from Princeton Theological Seminary. She has done additional post-graduate studies at the University of Sussex. Her previous calls were in Chicago and Manasquan, N.J. Among her denominational work she has served as co-moderator of Racial Ethnic Young Women Together. The PC(USA) press release quotes her as saying “I believe that we need one another to embody the fullness of the
Church,” and “Our ability to live in fellowship will
define our faithfulness to God’s call to beloved community.” In the Presbyterian Outlook’s Moderator candidate article RE Rada describes her like this:

Her experiences as a Chinese American, young adult pastor and serving a
smaller congregation in New York City have exposed her to the positive
and negative effects that others can have on one’s sense of identity.
She is passionate about God’s call to a beloved community where
individuals are invited to bring all that they are to the Table.

[As an editorial comment I would point out that I was unable to find any substantial source information on TE Kwong Abazina from RE Rada’s web site hence no references back to that source.]

Our final candidate is Teaching Elder Leslie A. King of Waco, Texas, where she pastors the First Presbyterian Church, a congregation in Grace Presbytery. Her previous call was at Osawatomie Presbyterian Church in Osawatomie, Kansas. She holds an undergraduate degree from the University of Kansas, her M.Div. from McCormick Theological Seminary and a D.Min. from the Saint Paul’s School of Theology (a UMC school in Overland Park, KS, in case you don’t recognize it). From the available information, principally her biographical sheet on Kelly Allen’s Moderator candidacy web site, there is no information on service to the wider church, but see Kelly’s comment below.

On the bio sheet TE King talks about her ministry:

My inexhaustible interest is in working alongside a local congregation toward the discovery of clues. Clues often begin as mysterious experiences that can frustrate or confound. Those same clues are often the catalyst for the discovery of program, ministry and mission in Christ’s name. Discovery is at the heart of redevelopment. I am passionate about church’s clues.

In the Outlook article, TE Kelly Allen says of TE King:

When I met Leslie, I had the immediate sense that she is a leader who
could enter the most complicated situation and offer creative,
reconciling leadership. Leslie is a “rooted” pastor who describes
herself as “first and foremost a student in the classroom of the local
congregation.” Leslie is a committed presbyter. She chaired the
Administrative Commission for churches seeking separation for five years
in Heartland Presbytery. She served Committee on Ministry in two
presbyteries and on a Vision Planning Task Force. In her ministry,
Leslie works toward a “consistent integration (in pulpit, classroom and
idle conversation) of all the disciplines of hard and soft sciences,
local and global politics, literature and the arts into conversation
with Scripture.”

[Another editorial comment: For TE King I could not find a PC(USA) press release for her, probably because she is the most recent to be announced and it is still in the works.]

So there you have a rundown on the three Vice-Moderator candidates. It looks like the final count is five teaching elders and one ruling elder. Their present geographical locations are a bit limited with New York and Texas figuring prominently in the count bolstered by TE McKibben Dana being a Texas native. Of the Vice-Moderator candidates I have only found a Twitter feed for TE McKibben Dana (@revmamd). UPDATE: I now see that TE King has a new Twitter handle (@WacoPastor) and in doing so found an older existing one (@leslie66064) that I missed.

For consolidated information on all the candidates you can check out the Outlook article or the official Moderatorial Candidates Handbook which was released last week.

The 221st General Assembly convenes one month from today, June 14th, with the Moderator Elections that evening. It will be interesting. Please join me in praying for all the candidates as the GA approaches. And stay tuned…

PC(USA) GAPJC Decision — Presbytery Of NYC v. McGee And Others


Last weekend the General Assembly Permanent Judicial Commission (GAPJC) of the Presbyterian Church (U.S.A.) heard a remedial case brought against the Presbytery of New York City (PNYC) concerning details and process related to their Gracious Dismissal Policy (GDP). The complainants filed the case against the Presbytery concerning irregularities in the Gracious Dismissal Policy shortly after it was adopted. The Synod PJC agreed with the complainants and the Presbytery appealed it to the GAPJC.

The Executive Summary is that the GAPJC sustained none of the specifications of error in the SPJC’s decision, the GDP has been rendered null and void, and this decision has given other presbyteries something to think about. The first specification of error dealt with the claim that the PNYC GDP “conferred a unilateral right on a congregation to depart from the Presbyterian Church (U.S.A.).” The second was that the GDP “does not give effect to the Trust Clause.” Specifically, PNYC had specified a formula in their GDP for compensation for property and the GAPJC reaffirmed that this must be determined on a case-by-case basis. The third specification of error related to dismissal simply because there were theological differences. The GAPJC said:

It is the nature and weight of theological difference that is critical in a justification for dismissal. The mere presence of theological differences does not preclude coexistence within the PC(U.S.A.).

The fourth specification may be, from my experience, the one with the most implications. It was in regard to a congregation in schism and the GAPJC responded that “It is clear what a presbytery must do when confronted with a property issue… a presbytery is obligated to serve the interests and guard the rights of the ‘true church
within the Presbyterian Church (U.S.A.).” The final error related to PNYC allowing churches to retain their records.

OK, now let’s drill down into the detail.

In the matter of Presbytery of New York City Appellant (Respondent) vs. Ruling Elder Mildred McGee, Teaching Elder Flora Wilson Bridges, Ruling Elder Douglas Howard, Teaching Elder Lonnie Bryant, Ruling Elder Daniel Amiot Priso, Teaching Elder Phillip Newell, Ruling Elder Emmanuel Gouad Njayick, Teaching Elder George Todd, Ruling Elder Estella Taylor, and Ruling Elder Norita Chisolm, Appellees (Complainants) in Remedial Case 221-08 the GAPJC did not sustain any of the five specifications of error the Appellant charged regarding the trial decision before the Permanent Judicial Commission of the Synod of the Northeast.

The case results from the PNYC adopting a Gracious Dismissal Policy on January 29, 2013 by a vote of 56 in favor and 49 against. The complainants filed a remedial complaint with the SPJC on February 13, 2013 and along with the complaint a request for stay of enforcement, which was granted. The complaint was filed specifically in regards to the adoption of the GDP and not in connection with the application of the GDP in the dismissal process of a church as was the case in the Tom and Anderson cases (noting that the latter was a complaint to a SPJC which was settled in mediation).

The complainants listed seven charges in their complaint and in the decision of the SPJC five of the seven charges were sustained. There is a direct relationship of these five sustained charges in the SPJC decision to the five specifications of error in the GAPJC decision so I will not dwell on those any longer. The respondent appealed the SPJC decision to the GAPJC.

The first specification of error by the respondent was that “The SPJC erred in constitutional interpretation by holding that the Presbytery GDP conferred a unilateral right on a congregation to depart from the
Presbyterian Church (U.S.A.)…” This stems from a number of details of the GDP and a general sense in the GDP that if a church fulfills a certain set of steps it will be dismissed. In particular, there is no requirement that the presbytery votes to dismiss the congregation. The argument was put forward that since the presbytery approves the GDP that counts as their approval of any and all dismissals that follow the GDP.

This particular requirement is specifically addressed in a set of additional comments in the SPJC decision about the challenges of decision making in a narrowly divided presbytery:

We are sensitive to the difficult situation in which the PNYC finds itself and appreciate its sincere desire to deal with that as well as it can. [snip] Considering that the presbytery mustered a majority vote, however slim, for the GDP under consideration in this case, and with the case-by-case requirement satisfied in these cases, it ought to be possible for the PNYC to reach agreement on approval for such dismissal arrangements.

The GAPJC echoes this comment in their writing on the first specification of error:

While it may be understandable for a presbytery to develop a policy dealing with congregations considering dismissal with the intention of avoiding costly litigation, the GDP at the center of this case breaches the bounds of the Constitution of the PC(U.S.A.). [snip] A final vote by the PNYC is purposefully denied in the GDP in order to avoid divisive and argumentative response to a dismissal request, as admitted by the PNYC in the record and during arguments.

In responding to, and not sustaining, this specification of error the GAPJC finds three constitutional irregularities with the PNYC GDP: 1. The GDP is “self-executing” having the congregation jump through three hoops and meet the payment requirements in the GDP and dismissal will be granted. 2. The last of the three hoops is a congregational vote making that the effectual step of dismissal. And 3. “that a predetermined, formulaic mechanism runs counter to constitutional provisions for mutual dialogue and particular discernment.”

The GAPJC decision notes that the Constitution at G-3.0301a and G-4.0207 “reserves as a direct act of the presbytery the authority to dismiss a church,” thus arguing against the first two constitutional issues. Furthermore, case law helps clarify the latter two issues. In Sundquist v. Heartland Presbytery (219-03) the GAPJC affirmed “Withdrawal from the Presbyterian Church (U.S.A.) is not a matter that can be considered at a congregational meeting.” In the case of formulaic application in polity matters the GAPJC ruled against that in ordination matters in the case of Larson v. Los Ranchos Presbytery (221-04).

The second specification of error was that the SPJC had erred regarding its decision “that the GDP does not give effect to the Trust Clause.”

This issue relates back to the various formulas incorporated into the GDP to determine payments to the presbytery for dismissal and specifically a payment of 10% of the assessed value of the property. The GAPJC decision reiterates the findings in the case of Tom v. San Francisco Presbytery (221-03) and continues on to say:

Under the facts of this case, the PNYC argues that the requirement of due diligence under the Trust Clause has been met by adopting a formula for determining the value of the property at the time of enacting the GDP by the PNYC. However, the fiduciary nature of the Trust Clause requires an individual determination of the facts and circumstances related to dismissal of any church rather than a set formula, which may not be appropriate to the particular circumstances of a congregation. As stated by the SPJC, there must be an “individual assessment and valuation of the church’s unique situation, finances, history, spiritual needs and financial needs” when considering dismissal.

and

In addition, the exercise of the fiduciary duty must be carried out during the course of discernment of a particular church’s request for dismissal. A formulaic predetermination fails to account for the individualized requirement demanded by proper application of the fiduciary duty incumbent upon a presbytery.

and finally

Thus, the presbytery, in exercising its authority to perform due diligence under the fiduciary duties required by the Trust Clause, is required to make an appropriately timed, individual, unique determination of the circumstances applicable to any church requesting dismissal. In accountability to the PC(U.S.A.) as the beneficiary under the Trust Clause, such determination must be reasonable and based on documented facts.

With the third specification of error we begin to get into fresh territory with this decision, that being polity areas without substantial previous case law or interpretations. The specification is: The SPJC erred in constitutional interpretation by holding that the GDP did not provide specific guidance regarding discernment of theological differences as a basis for dismissal, in violation of F-1.0302a and F-1.0301.

The GAPJC begins their brief response to this specification saying:

The PNYC adopted the GDP “to provide for reconciliation and resolution within the Presbytery of New York City” and to permit their congregations to be dismissed to join another Reformed denomination for theological reasons. The policy did not seek reconciliation and resolution as the initial step in the process (G-4.0207). The policy accepts notice from a congregation of perceived theological differences as sufficient for dismissal without concern for mutual discernment and dialogue (Sundquist). It is the nature and weight of theological difference that is critical in a justification for dismissal. The mere presence of theological differences does not preclude coexistence within the PC(U.S.A.).

The section concludes with this:

The SPJC rightly concluded it was important that the PNYC “ensure that dismissal is the only viable remedy for the relevant theological differences.”

The fourth specification of error also helps to clarify an area that seems to be an occasional but potentially murky situation – the deference to be shown to a minority who indicate their loyalty to the PC(USA). The specification of error concerned “that the GDP did not provide an opportunity for the minority of a church in schism to retain the
property of a congregation.”

The GAPJC decision notes that in the formulaic dismissal process adopted by the PNYC there was no consideration of G-4.0207 and the determination of a true church in the group wishing to stay with the PC(USA). The second paragraph of this response puts this in more general terms:

It is clear what a presbytery must do when confronted with a property issue. Under G-4.0207, a presbytery is obligated to serve the interests and guard the rights of the “true church within the Presbyterian Church (U.S.A.),” regardless of who is in the majority of any session or congregational vote. The presbytery shall determine if one of the factions is entitled to the property because it is the “true church within the Presbyterian Church (U.S.A.),” majority notwithstanding. Any negotiation and decision about the disposition of the property must consider this interest of the true church. The GDP failed to comply with G-4.0207.

More on this in a moment.

The last specification of error is a bit of a technicality in my opinion, but the PNYC GDP allowed the church to retain its records. The GAPJC succinctly notes that upon dismissal the church ceases to exist as a PC(USA) council and the presbytery takes possession of the records as the successor council. The church may retain copies for historical purposes.

Discussion
As I read this decision the interpretations for errors 1, 2 and 5 seems to me to reinforce previous interpretations rather than really breaking new polity ground. It is primarily a reiteration and application of constitutional requirements and polity interpretations that have been written on before. To me, these sections are consistent with the interpretations and practice in previous cases.

I would note a polity discussion I was involved in since the release of this decision stemming from the section regarding error 1. In PC(USA) polity there are congregational meetings and then there are meetings of the congregation. This may seem a minor semantic difference but under our polity there is a big difference. Section G-1.05 of the Form of Government defines and controls Congregational Meetings with subsection G-1.0503 regulating the business that may be transacted at them. As the 218th General Assembly said – and is subsequently quoted in the Sundquist decision and this one – “Withdrawal from the Presbyterian Church (U.S.A.) is not a matter that can be considered at a congregational meeting.” So what is going on when a congregation has a meeting to vote to accept the dismissal terms? If we keep reading in Sundquist it says:

This does not mean that a congregation is prohibited from requesting dismissal. However, it is the presbytery (or its duly appointed administrative commission or its Committee on Ministry) that has the responsibility to consult with the members of a church about dismissal (G-11.0103i). The presbytery is required to afford all persons affected by a dismissal notice and an opportunity to be heard on the subject (G-9.0503b(2); Item 04-20). These consultations (which may be in the form of listening sessions, hearings or other consultations) are for the benefit of informing the presbytery as it considers a request for dismissal, but are not meetings at which any business of the congregation may be conducted…

So the meetings to discuss and vote on the terms of dismissal are meetings of the congregation held in conjunction with the presbytery for the purpose of consulting with the presbytery on this particular matter. For most GDP’s that I am familiar with, this meeting considers terms already negotiated and not subject to change at that meeting. In my experience the congregation may vote to select between different predetermined financial arrangements but no new terms or options may be proposed in the course of the meeting.

In summary, a Congregational Meeting is a specific constitutionally defined meeting usually called by the session for the congregation to transact certain business named in the constitution as the sole right and responsibility of the congregation. There are also meetings of the congregation (or whatever you would like to call them) which may discuss other items but may only transact business in a manner that is in cooperation with the presbytery which, as noted in the present decision when it quotes a 1991 GA Authoritative Interpretation, “Nowhere is written that the congregation is permitted to make the decision that the presbytery commits itself in advance to confirm.”

OK, that was a bit of a polity wonk discussion to distinguish the two types of meetings but 99.99% of the church will still consider both types of meetings as the same thing. C’est la vie. And other polity wonks are invited to try their hand at playing this game and giving their distinctions between these meetings. (And thanks to my correspondents for helping me refine this discussion.)

Returning to the specifics of this decision… In the interpretation of errors 3 and 4 the decision does not really shake things up but I see it as a call for presbyteries to examine their own GDP’s or at least to be careful to properly address these items in the negotiated settlement with a church.

For example, it appears advisable that presbyteries be intentional about considering the question of whether theological differences are great enough to warrant dismissal. It may even be a reasonable practice to be so specific about this as to spell it out explicitly in the negotiated agreement. I am not sure that it is necessary to take this to the extreme and hold a specific vote on this point much as a specific vote is required to certify that the body to which the church is being dismissed is another qualifying Reformed body. But it may be advisable to specifically list steps that have been taken to attempt reconciliation and resolution as the initial steps in the process, possibly in an appendix to the agreement or as part of a timeline presented in the introduction to the report.

Similarly, in light of this decision it now seems advisable that a presbytery be intentional and transparent about its due diligence when it comes to a congregation with a PC(USA)-loyal minority. Again, investigation, discussion and documentation appears to be the order of the day in leading up to any negotiated settlement and that settlement must “serve the interests and guard the rights of the ‘true church within the Presbyterian Church (U.S.A.),’ regardless of who is in the majority.” This decision does say that “The presbytery shall determine if one of the factions is entitled to the property because it is the ‘true church within the Presbyterian Church (U.S.A.).'” I will venture a bit of pushing the polity envelope here and suggest that the determination be made on a case-by-case basis as other property decisions are but that the “true church” must be properly provided for. Retaining the property with the PC(USA) may be the right thing to do, but mission may dictate otherwise. Is it best to continue the congregation in that location or has the neighborhood changed? Is the property of size and condition that it can be maintained and utilized by the PC(USA) group? While it needs to be documented retaining the property may not be preferable to another arrangement that provides for that group. And please realize that I write this from a distinctly urban multicultural perspective – your situation may be different and retaining the property for a group in a rural more culturally homogenous setting may more often than not be the best thing to do.

Let me suggest that the bottom line on this decision, as on other decisions, is that there are certain hard and fast items a presbytery must consider in dismissals. In this case it is that the church is dismissed by action of the presbytery, that the property must be properly considered in light of the Trust Clause, that theological differences must be considered and reconciliation attempted and if appropriate an inquiry into whether it is a church in schism and a “true church” can be identified and cared for. While not mentioned in this decision, the GAPJC in other decisions has noted that the presbytery’s authority is broad as long as it is guided by the church’s constitution and polity. With this in mind, presbytery decisions should be well reasoned and documented, rooted in the circumstances, context and mission of that particular presbytery while being guided by PC(USA) polity.

So that is what I gather from this particular GAPJC decision. Your mileage may vary.

At this point let me make an editorial note that I will be going into GA mode for a while. I am hopelessly behind on the headlines and probably will not get caught up on those. Most of my attention for the next couple of months will be related to the Assemblies, beginning with the Church of Scotland later this week, and then I will fall back into more general items later in the summer. For the Assemblies, it promises to be an exciting few months so we will see what develops. Stay tuned…

General Assembly Season 2014


As the First of May rolls around we mark the start of the 2014 General Assembly Season.

Are you ready for an interesting year of Assemblies?

Here is this year’s line-up as I know it now. I will update as I clarify additional Assembly meetings.

  59th General Assembly
Presbyterian Church in Taiwan

  22-25 April 2014
Tainan

  General Assembly
Presbyterian Church of Tasmania
  13 May 2014 (begins)

  General Assembly
Church of Scotland

17-23 May 2014
Edinburgh

  General Assembly
Free Church of Scotland Continuing
19-22 May, 2014
Edinburgh

  General Assembly
Free Church of Scotland
19-23 May 2014
Edinburgh

  General Assembly
Presbyterian Church of South Australia
26 May 2014 (begins)
North Adelaide, S.A.

  140th General Assembly

Presbyterian Church in Canada
30 May – 2 June 2014
Wilfrid Laurier University
Waterloo, Ontario

  General Assembly
Presbyterian Church in Ireland
 
2-6 June 2014
Belfast

General Assembly
United Free Church of Scotland
  4-6 June 2014
Perth

81st General Assembly

Orthodox Presbyterian Church
4-10 June 2014
Kuyper College
Grand Rapids, Michigan

Synod
Reformed Presbyterian Church of Ireland
9-11 June 2014
Dervock

210th Stated Meeting of the General Synod

Associate Reformed Presbyterian Church

10-12 June 2014
Bonclarken
Flat Rock, North Carolina

221st General Assembly (2014)

Presbyterian Church (U.S.A.)
14-21 June 2014
Detroit, Michigan
(note this is a biennial Assembly)

139th General Assembly
Cumberland Presbyterian Church in America

15-18 June 2014
Chattanooga, Tennessee

184th General Assembly
Cumberland Presbyterian Church
16-20 June 2014
Chattanooga, Tennessee

42nd General Assembly

Presbyterian Church in America
17-20 June 2014
Houston, Texas

34th General Assembly

Evangelical Presbyterian Church
17-21 June 2014
Knoxville, Tennessee

  General Assembly
Presbyterian Church of Queensland

  30 June – 3 July 2014
Clayfield (Brisbane), QLD

  N.S.W. State Assembly
Presbyterian Church of Australia
in the State of New South Wales

 
30 June 2014 (begins)
Croydon, N.S.W.

  78th General Synod
Bible Presbyterian Church
31 July – 5 August 2014
Olympia, Washington

  National Youth Assembly

Church of Scotland

15-18 August 2014
Stirlingshire
(Technically not a governing
body, but still an Assembly I track)

  14th General Assembly
Presbyterian Church of Ghana

15-21 August 2014
Abetifi Kwahu

  General Synod
ECO: A Covenant Order of Evangelical Presbyterians
18 August 2014
Dallas, Texas

  6th General Assembly
Evangelical Presbyterian Church — Ghana
August 2014
Ho

  General Assembly
Presbyterian Church of Aotearoa New Zealand

  3-7 October 2014
Saint Kentigern College
Auckland

  General Assembly
Presbyterian Church of Victoria
  6 October 2014

  General Assembly
Presbyterian Church in Western Australia
  24 October 2014

These are the ones that I am tracking at the moment.  I will update as
appropriate.  If I have missed one, or have information wrong or incomplete, please provide the appropriate information and I will update the list.

And, to make the GA season complete here are two more items…

The first is the series of articles I wrote as an introduction to Presbyterian General Assemblies six years ago.  My GA 101 series consists of the following

GA101: Preface
GA101: Introduction – Why in the world would anybody want to do it this way?
GA101: Connectionalism – The Presbyterian Big Picture
GA101: The Cast of Characters – A score card to identify the players
GA101: The Moderator – All Things In Moderation
GA101: Where does the GA business come from? – Incoming!
GA101: Doing the business of GA — Decently and in Order

Yes, what started as a six part series expanded into seven
completed articles with two more unfinished ones in the queue.  (Maybe
this will give me some motivation to finish those up.)

And finally, on to the ridiculous.  Lest we take ourselves too seriously, a couple years ago I had a little fun with the General Assembly and in the post passed along the GA drinking game and GA Bingo. Please play both responsibly.

So, for all the GA Junkies out there I wish you the best of GA
seasons.  May you enjoy the next few months of watching us do things
decently and in order!

Presbyterian News Headlines For The First Half Of March 2014


So what caught my attention the first half of this month? Here are a few of the item I found interesting.

One of the headlines caught my attention because of its implications for other current events:

Representative carries bill to help church he leads: Reps say congregations have concerns about bill to disallow ecclesiastical law in disputes – from Topeka Capital-Journal

The bill would introduce a form of neutral principles to Kansas law for deciding church property cases. There are numerous comments from presbytery and synod leaders about the nature of the bill and the implications as well as the representative’s motives. The comments that his church was considering requesting dismissal from the PC(USA) lead to another article the next day where his pastor denied it:

Pastor of state rep’s church: We’re not splitting: Pastor of Rep. McPherson’s congregation disputes church leaders’ characterization of bill
– from Topeka Capital-Journal

I had mentioned last time about the pressure raised by the Presbyterian Church in Mizoram state of India to continue prohibition on alcohol and the church is now organizing prayer meetings related to this effort:

Mass prayers to keep Mizoram prohibition – from The Times of India

An event to mark International Women’s Day in Cape Coast, Ghana, included remarks by a Senior Lecturer at Presbyterian University that became the headline for this piece about the event:

Change of name after marriage not obligatory – from Ghana News Agency

A particular congregation of the Presbyterian Church in Northern Ireland is involved in a project to examine its region’s troubled history:

New project will look at plantation and penal laws – from Derry Journal; “A new cross-community project will examine
the impact of the penal laws and the plantation on Catholics and
Presbyterians in Derry. The project is being funded by the Department of
Culture, Arts and Leisure and will involve the congregation of First
Derry Presbyterian Church and senior citizens from the Bogside area. When completed, the work will form part of a new website looking at the period.”

As the South Seas Evangelical Church celebrates its 50th Anniversary the Moderator of the Presbyterian Church of Vanuatu sends greetings and a fraternal delegation:

Moderator Ova congratulates Ambu community – from Solomon Star

A couple of fires at Presbyterian-related institutions:

Fire guts Charlieville Presbyterian School – from Guardian Media; about a school in Trinidad

Weekend fire damages children’s home: Water from sprinklers causes more problems than flames – from Daily Journal; about a Presbyterian Children’s Homes facility in Farmington, Missouri

And a building that some time ago was a Presbyterian church in New Rochelle, NY, gets a high-profile renovation for a Pentecostal congregation:

Baseball star Rivera rescues, renovates NY church – AP story, here published by ESPN

And a church loaning out space to the local library during renovation in Lewisboro, NY:

Library begins new chapter – from Lewisboro Ledger

Finally, an honor for recognition of mission work:

Pastor wins medal from Ethiopian government – from The Korea Times; “Pastor Kim Sam-hwan of the Myungsung Presbyterian
Church was conferred a medal of appreciation by the Ethiopian government
for his contributions to the development of Ethiopian medical services.”

So I will hold it at that for this group. I may include one or two more from this time period in the next group as logical groupings suggest.