Presbyterian News Headlines For The First Half Of December 2014

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Moving on to the next group of headlines, here are a few things that caught my attention.

A good chunk of Church of Scotland news in this period including the following:

An honorary degree from Glasgow University for a former Moderator

Honorary degree for former Moderator Lorna Hood – from The Scotsman

A challenge from the Moderator and questions about trying to grow the Kirk, including connecting online

Moderator hopes 100,000 people click with Kirk – from The Scotsman

Doubts over whether new stance on gay clergy could revive Kirk membership – from The Press and Journal

Church of Scotland: Will online outreach help ailing attendance figures? – from Christian Today

Moderator calls for Church to redefine membership in digital age – from Church of Scotland

The launch of the Scottish Leaders Welfare Group that includes the Church of Scotland. And for a bit of context, the issue of poverty was an important one in the Indy Ref campaign as well as the ongoing work of the Kirk, which will be regularly mentioned in these headlines posts.

Church and union leaders unite in bid to end cruel austerity measures in Scotland – from Daily Record

 And in worship news

New Gaelic hymn book launched – Hebrides News; compiled by a church in Skye with new and classic hymns; the continued use of Gaelic in worship is a major factor in maintaining the language

 

The issue of religious conscience in a commercial setting and same-sex marriage has become a hot topic in the U.S. but there is similar controversy about it elsewhere, in this case Northern Ireland, and the local presbytery sides with the baker after Equality Commission ruled against them:

Presbytery backs Ashers in legal row – from Ballymena Times

 

And similarly, dwindling congregations can be found the world over as well, in this case a church in Andersons Bay, New Zealand

Historic church’s future in doubt – Otago Daily Times

 

At the annual conference of the Mizoram Synod in that province of India:

Mizoram Synod turns down proposal to ordain women theologians – from Business Standard

 

From the U.S., one of the more unique stories of the time period…

Shurat Hadin charges US Presbyterian Church with having ties to Hezbollah: Israeli NGO says tax-free status should be revoked. – from The Jerusalem Post

 

Water projects built by the Presbyterian Church of Ghana

Presby[terian] Moderator commissions water projects for Northern and Upper presbyteries – from ModernGhana

Upper Presbytery Commission Water Project at the Cost of GHc 100,000 – from MyGhanaOnline

 

Buildings, buildings and more buildings…

W. Lebanon Church Has New Owner – from Valley News; former Seventh Day Adventist building bought by Providence Presbyterian Church (OPC)

Old Sutersville church may yet survive – from Trib Live; former Presbyterian Church building, believed oldest structure in borough, saved from wrecking ball for now.

Insurance costs could shut Inverness’ Old High Church – from BBC News

For Neighbors, Construction On Kansas City Church Is Good News – from Kansas City Public Media; update on a previously mentioned redevelopment project by the presbytery

First Look: Downtown church’s $17.7M transformation into a community center – from Columbus Business First

These Philadelphians Want to Get Closer to Their Neighbors – from Next City; a church being converted into a cohousing development

 

That’s it for now. Moving on to the next topic.

Brief Updates On Church Property Cases In Texas, Pennsylvania and Kansas

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As I have often commented in this space, I really don’t want to go chasing church property cases in the civil courts as they can vary so widely by jurisdiction. I am going to take this opportunity to update one situation I have previously covered in detail and use it as an opportunity to consolidate reporting on a couple more and in the process demonstrate the variety that there is, the moving target that it can be and the legal technicalities involved.

Let me begin with the legal landscape in Texas which I have written on to some extent before. In particular, I covered a ruling by the Texas Supreme Court back in August 2013 that set forth neutral principles as the standard of decision for the state. However, that decision, at least in my reading, left a little opening for a hierarchical church to make a claim under the trust clause.

Well, two decisions in the last couple of weeks don’t see it that way and the local judicatories won summary judgements over higher governing bodies in the trial courts on pure property ownership and Texas trust law arguments.

The first was a summary judgement in the case of First Presbyterian Church of Houston v. Presbytery of New Covenant issued back on February 16. (Thanks to the presbytery for posting the decision.) Being a summary judgement there is not a lot of analysis by the court. The critical point to be made is:

… the Court grants the motion finding that there is no genuinely disputed issue of material fact, and that Plaintiff is entitled to judgment as a matter of law.

The Court further finds that there is no enforceable trust or property interest created by any version of the Presbyterian Church (USA) Book of Order or the Presbyterian Church of the United States Book of Church Order under the neutral principle factors set forth by the Texas Supreme Court in Masterson v Diocese of Nw Texas.

The presbytery’s Pending Litigation web page indicates they will pursue the appeal. The lawyer for the church has a press release on their victory and indicates he will continue to represent the church pro bono.

The second court decision issued on March 2nd similarly gives the Diocese of Fort Worth under Bishop Jack Leo Iker control of the property of the diocese in a partial summary judgement which did exempt one church property dispute from the order. This was a rehearing of the case where the original decision in favor of the Episcopal Diocese of Fort Worth was overturned by the Texas Supreme Court decision previously mentioned. The Episcopal Diocese has indicated it will appeal.

We will see how these trial court decisions hold up in the appeals process.

On the other end of the spectrum we had a final decision this past December in the case of Peters Creek Church in Venetia, Pennsylvania. This was a case between a majority of the church that voted to join the Evangelical Presbyterian Church and a minority that voted to stay with Washington Presbytery of the Presbyterian Church (USA). After seven years of legal wrangling and two previous decisions that favored the majority, a decision by the Commonwealth Court last April awarded the control of the property to the minority as the True Church. With the denial of review by the Pennsylvania Supreme Court in October it was sent back to the local court to issue the final decision ordering the change of ownership and a negotiated solution. The two groups have been sharing the property.

The Commonwealth Court decision is a long but at points an interesting read as it determines the outcome based strictly on neutral principles and does affirm that a denomination can not create a unilateral trust in Pennsylvania unlike court decisions in New York, Georgia and California. However, the court did find that in their Bylaws of June 3, 2001, Peters Creek United Presbyterian Church did create a trust with the PC(USA) when it included the language:

…“nothing in these bylaws shall prevail over the [PC(USA)] Constitution,” and that the bylaws “shall be considered to include the mandatory provisions and requirements on local churches set forth in the Book of Order of the Presbyterian Church (U.S.A.), whether or not incorporated by specific reference.”

Among other finding of error by the trial court the Commonwealth Court declared that a formal trust document need not be created for the trust to be in force and recognized. They further find that the vote of the congregation on November 4, 2007, to leave the PC(USA) was invalid.

Woven into the rational of the decision are the histories of the PC(USA) and UPCUSA governing documents as well as the history of Pennsylvania trust law. In the end they make the case that using only neutral principles and consideration of the timeline of the history of the church the congregation can not unilaterally leave the PC(USA).

The trial court relied on the holdings in Beaver-Butler and Calhoun as examples of other Pennsylvania cases that have upheld the ability of a local church to disaffiliate from a national denomination (March 31, 2010, Trial Ct. Op. at 15). Those cases, however, do not support the trial court’s conclusions because their facts make clear that, at the time the local churches disaffiliated from the UPCUSA, the predecessor of the PCUSA, the UPCUSA governing documents did not prevent local churches from unilaterally disaffiliating. Here, in contrast, the PCUSA Constitution, which Peters Creek Church recognized as obligatory on its members, provided that the relationship between the PCUSA and an individual church can be severed only by the Presbytery.

So at least in Pennsylvania, timing and what you have in your bylaws and articles of incorporation is important.

And while this case is interesting, the legal nuances are a good example of why I don’t go chasing every one of these church property decision.

And now to Kansas…

Back in October a majority of the Presbyterian Church of Stanley, in Overland Park, Kansas, voted to disaffiliate from the PC(USA) and joint the EPC. There was a significant minority with 21% opposed. Control of the property is headed to court so there is not much to talk about there at this time.

However, there seems to be a pretty good back story on this one. A year ago there was an article quoting the church’s pastor as saying that the church was not looking to leave the larger denomination. But that article pointed out that this is the church home of Craig McPherson, a member of the Kansas legislature, who serves as an ordained officer in the church – a deacon. In last year’s legislative session he was a primary supporter of a Kansas House bill that was substituted for State Senate Bill 18 to clarify that Kansas judged church property disputes under neutral principles. The text, as amended by the House with McPherson’s input is included in an article in The Layman. Rep. McPherson published his testimony in support of a 2013 version of the bill. Last year the bill failed on the House floor but the Committee on the Judiciary, of which Rep. McPherson is a member, has reintroduced the bill in the 2015 session. According to the tracking page it is still awaiting committee action.

So there you have a selection of the church property cases recently in play across the country that have PC(USA) connections. If you want another interesting read consider the South Carolina decision giving control of a diocese, its property and its symbols (trademarks) to the group which has separated from The Episcopal Church. A unique case that probably has no impact on Presbyterian interests but one that gives the Episcopal equivalent of the Trust Clause, known as the Dennis Canon, very little weight.

So, enjoy that legal reading if you are so inclined. I might have a bit more to say on property from a PC(USA) polity standpoint in the near future.

Learn Eldership – A New Publication From The Church Of Scotland

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Eldership_coverMy copy of a new Church of Scotland publication arrived in the mail this week. Their new book for training elders as part of the Learn program is simply titled Learn Eldership and it has been a best seller with pre-orders selling out the first press run in three weeks.

The list price with St. Andrew Press, the publishing arm of the Kirk, is £10.00, but you can get it for £7.00, or less in volume, by going through the Resourcing Mission site. The publication date is this Tuesday, March 2, but these distribution channels shipped as soon as they had it in stock. However, the postage to ship it outside the UK could more than double the cost of the book if, like me, you live on the other side of the world. However, I see that Amazon is taking pre-orders for the release this coming Tuesday so that will mean lower-cost shipping for many of us.

There are very good reasons that this 75-page book quickly became a best seller — from a design and structure point of view it is one of the best books for training ruling elders that I have seen. The flow of the book is logical beginning with an Introduction (think of it as the “what am I getting myself into” talk), a section on the Fundamentals like the Bible, creeds and prayer (contextually like the PC(USA) has created the new Foundations section of the Book of Order), and it then talks about Understanding the Kirk and Serving the Kirk.

While it has this flow the articles in it are short, easily read, and written by a wide variety of experienced leaders. And each article is pretty much self-contained and they do not need to be read in any particular order. For example, here is the article on Pastoring the Parish:

Eldership_pageIt gives you a good feel for the contemporary design and length of article.

Now, I realize that the quality of a book on Eldership should not just be about the layout and typeface but about the content and relevance. Again, this struck me as a good resource from that perspective. For starters, while the articles are easy and short reads it is clear this is only a starting point. In the photo above you can see in the lower right corner two blocks. One is Questions for discussion (e.g. “In what ways can you develop pastoral care within your congregation?”). The other shown is Why not try…, in this case “Why not try… hosting a lunch for interested individuals in the congregation to discuss the pastoral care provision?”

While not shown in this example, most of the articles also have a Further Reading section as well and the checking of those that I have done show that frequently the listed readings are a mix of recognized academic titles (from such sources as Yale University Press and Blackwell) and ones from publishers of more popular titles (e.g. IV Press and Zondervan).

But what I found most attractive about this book is that while it covers the essentials of church governance about the place of the session and the other courts of the church, it really seems to put the main focus on the spiritual and pastoral duties of a ruling elder. Sections about hospital visits, caring for the bereaved, and missional thinking are examples of the nice variety of material that deals with practical ministry aspects of being a ruling elder.

In some ways the attraction of the book is also its greatest weakness. The articles are so bite-sized that for some of the articles I found myself wanting just a wee bit more, but not enough that I would want to go to the trouble of seeking out the additional resources to beg, borrow or buy. But this is probably a product of the target for the book of using it in the Learn program. It is designed to be used in a group setting so it is not as much a handbook as a companion piece and conversation starter and the speaker or group can help fill in the details.

The one section that I wish was in there would be one specifically on the elder tending to his or her own spiritual development. Yes, there are suggestions in the section under the Bible and prayer, as well as mentioned as part of the work of the session. But I think it is an important enough aspect of the work of the elder to deserve more focused discussion. My opinion – your mileage may vary.

And finally, it must be mentioned that the book does reflect the theological circumstances that the Church of Scotland finds itself in at the moment. This is probably best encapsulated in the section on the Westminster Confession where it talks about it being a subordinate standard but only on points regarding “the fundamental doctrines of the Christian Faith.” But an attempt to bring greater clarity to that in the past did not make significant progress and so there is not agreement on those points. It acknowledges that within the Kirk are those that see the Westminster Confession setting a “definitive expression of the faith of the Kirk,” for others it is a “significant document in the development of Reformed theology, and one worthy of ongoing reception,” and finally those that see the document as “highly anachronistic and/or simply erroneous in its theological views.” The good news is that while the doctrinal and the few polity sections must navigate this maze, the many pastoral and ministry sections usually do not impinge on these debates. It is left as an exercise for the reader to keep this situation in mind regarding sections that might have been influenced by these circumstances and sections that might also have been omitted.

So in the pantheon of elder training material where does this one fit? It deals more with spiritual shepherding and much less with governance than The Presbyterian Ruling Elder: An Essential Guide. And it has a clearly different focus than Presbyterian Polity for Church Leaders and Blood on Every Page. For many the standard is the 19th century classic by David Dickson, The Elder and His Work, (recently reissued). That is a great source of practical advice in a conversational style and while some may suggest that the style of visitation coached in that book is a relic of a bygone era, I would suggest that there may still be something to it – but I digress. This present work under consideration is a broader and less focused work than that. I do believe that this work comes close to my favorite, the Equipping Elders material from the Presbyterian Church in Canada. Equipping Elders is not as graphically appealing but I have found it to be a great mix of the theoretical and practical and is therefore packed with more information than Learn Eldership. And the electronic version is a free download so you can’t be the price.

Bottom line for Learn Eldership: Easy reading and practical material in good short pieces. A ruling elder with soon want more on these topics – be it reading or coaching – but it makes a good starting point and a wonderful overview of the responsibilities an active elder.

Presbyterian News Headlines For The Second Half Of November 2014

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Here is what caught my attention in later November of last year. (And have I really gotten that far behind on these?)

From Presbyterian branches in Africa:

Over 400 varsity students from Presbyterian University of East Africa to miss graduation – from Standard Digital; A problem with accredited courses and matching courses to degrees canceled students’ graduation plans.

Staff petitions Blantyre Synod over Mulanje Mission CCAP administrator, accountant – from Nyasa Times; Accusations of corruption and mismanagement at this church-sponsored medical facility

Livingstonia Synod takes a swipe at ‘lazy’ judges – from Nyasa Times; “The CCAP Synod of Livingstonia through its Church and Society organization has condemned the conduct of some judges for not performing to the expectations of many Malawians, saying the judges are reaping off Government.”

PCC: Reverend Fonki Samuel Forba begins new mission with the Church – from CameroonWeb; the Presbyterian Church of Cameroon elects a new Synod Moderator

 

An article about the social care ministry of the Church of Scotland

CrossReach keeps us on the right path – from The Scotsman

 

And the Lord High Commissioner to the next General Assembly was announced

Judge Appointed Lord High Commissioner – from Life and Work; “Sir James Arthur David Hope, Baron Hope of Craighead, will represent the Monarch at next year’s gathering in Edinburgh.”

 

And in ongoing labour relations questions in the Church of Scotland

Church to end union pay deal agreement – from Herald Scotland; “Workers at the Church of Scotland offices have voted to end the collective pay bargaining agreement with Unite the Union. A ballot of the 220 staff saw an 80 per cent turnout and a vote of 93 to 80 in favour of an end to the eight-year-old recognition agreement.”

 

Also in Scotland, there was a proposal, abandoned for the moment, to make the schools more secular

MSP drops attempt to curb church role in Scots schools – from The Christian Institute

 

A full page New York Times ad was taken out to speak out against the PC(USA)’s Israel/Palestine divestment action and signed by 120 well-known members of the church.

Prominent Presbyterians Push Back On Divestment – from The Jewish Week

 

In Ireland, criticism of a move by a church to manage the leadership of a program it sponsors:

Killinchy church congregation split over demotion of Girls’ Brigade leaders – from The Belfast Telegraph; “Killinchy Presbyterian Church has moved to demote three long-serving Girls’ Brigade leaders because they attend the neighbouring Non-Subscribing Presbyterian Church”

 

And finally, the strange but true headline of the period…

170-Year Old Mummified Cat Discovered in the Highlands – from Press and Journal; because the building dates to 1844 and has not been touched since it is said the cat may date to the time of the Disruption. For more on the renovation, or if you have reached your Press and Journal limit, there is a Free Church article about the church reopening: Dornoch Free Church set to reopen after renovation work

That is it for now. On to something else.

Division and Reunion: a Reflection on American Presbyterianism – A New Documentary

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Union Presbyterian Seminary has produced and released a new documentary, Division and Reunion: a Reflection on American Presbyterianism. It can be viewed online or a DVD ordered through that page.

The brief description on the page talks about the documentary like this:

We are pleased to present Division and Reunion: a Reflection on American Presbyterianism, a documentary narrated by lifelong Presbyterian Dr. Condoleezza Rice. We at Union Presbyterian Seminary hope this film will be a learning tool and a way to build faith, showing how God works through reconciliation. Special thanks to the Arthur Vining Davis Foundations and the Anne Carter Robins and Walter R. Robins, Jr. Foundation for their support.

There are a couple of points in this description that struck me as I watched the video. The first is the use of the term reflection in the title. This is not a comprehensive documentary on American Presbyterianism, far from it. But it is a reflection on history of division and reunion in the mainstream branch. And since that is the focus you can understand why another word in that description – reconciliation – is emphasized throughout the piece.

An additional important point to be aware of at the onset is that between filming and the final title and description a bit of the focus seems to have shifted. While the title refers to American Presbyterianism, In their concluding comments both Dr. Rice and Dr. Brian Blount, President of Union Presbyterian Seminary, refer to this as a look at the Southern Presbyterian Church. Watching the documentary again, it clearly is that with an emphasis on events and groups related to the old southern church. For example, when the Second Great Awakening and the Restoration Movement is discussed the focus is on Barton Stone and the Cane Ridge movement in Kentucky but no mention is made of the Campbells of Pennsylvania. Similarly, of the groups that split off from the mainstream in the 20th Century only the split in the southern church forming the PCA is mentioned, and northern divisions forming the OPC, BPC and EPC are not mentioned and the Fundamentalist/Modernist controversy is only alluded to.

But with that context and recognizing the focus I will say that I very much enjoyed watching this almost 45 minute reflection. For much of the first half it struck me as an enlightening history lesson by Dr. Sean Michael Lucas with thoughtful commentary by a variety of informed and diverse voices adding their historical perspective to the narrative. But, as I said above, it was not a history lesson per se but a collection of reflections around a few important moments. The second half picks up with the formation of the PCUS, or more precisely the PCCSA which would become the PCUS, and that branch remains the primary focus for the rest of the video. In that half we see much less of Dr. Lucas and the story is told more through the collective individual remembrances and the commentary. It is a story that is cast in such a way that the arc of the narrative necessarily brings you to the PCUS/UPCUSA reunion in Atlanta in 1983.

Within the tight focus I have already mentioned, I will say that I appreciated how Barton Stone and the Cane Ridge Revival was included. The origins of the Christian Church (Disciples of Christ) from the Presbyterians is frequently overlooked in these historical pieces and charts. On the other hand, mention is also made of the split of the Cumberland Presbyterian Church in that same era, it is held on the running branch diagram for a bit and then disappears. Since this is about division and reunion I am surprised that the reunion with the CPC in 1906 was not included. Was it because it was a reunion with the northern church or because there was a minority who still have a continuing Cumberland church? Maybe even more intriguing is the history of the Cumberland Church and the closely associated African American branch, the Cumberland Presbyterian Church in America, with the two branches currently on track for their own reunion shortly.

Finally, if this is about Southern Presbyterianism, it is worth noting that the Covenanter and Secession branch is not mentioned at all in the video. While its American expression began in the northern states this branch now finds it’s main concentration in the southern states with the Associate Reformed Presbyterian Church headquartered in South Carolina.

In conclusion, let me confirm what many of you probably suspect and that is the fact that throughout the video there are subtle, and some not so subtle, references to where the PC(USA) finds itself today. If anything, this is a piece that looks at where the church has been and the fact that in many ways the present does not look too different from the past.

If you are looking for a comprehensive history of American Presbyterianism, this is not the video you are looking for. If you are interested in a thoughtful, interesting and at some points very honest reflection on a few pivotal points in the history of southern Presbyterians, you will probably find this time well spent.

PC(USA) Amendment 14-F Voting At The Midway Point

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With ten more presbyteries voting on Amendment 14-F this past weekend the Presbyterian Church (U.S.A.) has effectively reached the half-way point in voting on the amendment to the Directory for Worship section of the Book of Order which will change the definition of marriage. Of the 171 presbyteries, 84 have now voted and the presbyteries are clearly concurring as the unofficial tally now sits at 61 yes and 23 no. You can follow the voting at both the Covenant Network web site and the Presbyterian Laymen web site. The official tally from the Office of the General Assembly is at 37 to 16, but it lags the voting a bit because of the time necessary for notification to reach them.

If all you are here to find out is if 14-F will pass, my models have a 99%+ certainty it will (baring some very significant and unforeseen development). For the presbyteries that have voted so far eleven have switched their no vote from the last similar vote on 10-A to a yes on 14-F for a 32.3% conversion rate. In the opposite direction two have switched from yes to no giving a 4.0% conversion rate in that direction. Projecting that out it would give a final vote of 117 yes and 54 no.

But as regular readers know, the vote tally is only a small part of what I am really interested in. Let’s start drilling down and see what the numbers say about the PC(USA).

For my data I am using the numbers listed on the two unofficial web sites I linked to above. I am making one change from past years and now the totals will include reported abstentions where I disregarded them in the past.

Of the 84 presbyteries that have voted so far, 74 have recorded votes on 14-F but only 68 have recorded votes on both 14-F and 10-A.

In terms of summary statistics, the percentage yes vote on 14-F has both a median and mean of 59% while the percentage yes vote on 10-A has a median of 54% and a median of 56%.

For the vote totals to date, the ratio of 14-F votes to 10-A votes has a mean of 0.83 and a nearly identical median of 0.82. In other words the number of presbyters casting votes is down about 17%. Of the 68 presbyteries reporting both votes, eight of them had more votes on 14-F than 10-A, including Chicago by one. But using my rule of thumb of a 3% natural variation between meetings, seven presbyteries fell between 0.97 and 1.03 with Blackhawk just missing at 1.04. Three presbyteries were below unity and four above.

Considering the three presbyteries well outside this range, Holston’s ratio was 1.17, Philadelphia was 1.19 and San Diego was 1.13. Philadelphia voted yes while the other two voted no.

For the eleven presbyteries that switched from no to yes, ten had recorded votes and the median yes percentage went from 45% to 56%. But to argue that they lost a significant number of churches and that has swung the theological balance is a bit simplistic since the ratio of the total number of votes has an identical mean to the whole group (0.83) and in fact the median is higher at 0.86. As a group there is no disproportionate drop in numbers so if an exodus from the PC(USA) is invoked to explain a shift it must be accompanied by replacement of presbyters as well, at least across the group.

For comparison purposes, a ratio of 0.83 in the number of presbyters between 10-A and 14-F is identical to the decrease in the membership of the PC(USA) from 2010 to 2014 if the decrease in 2013 is also used to estimate the 2014 membership numbers. (The 2014 numbers are being collected now and will be released in a few months.)

OK, let me throw a couple of pretty pictures at you and then wrap this thing up.

Let’s begin with the frequency distribution of the Yes Vote Ratio for 10-A and 14-F. As a geek bonus, I have added to the plot the distribution for this year’s presbytery voting in the Church of Scotland on their act providing a way for ministers in same-sex relationships to be ordained and installed.

yesdistribution1

Distribution of yes vote ratios

For comparison, remember that the mean for 10-A was 0.54, for 14-F was 0.59 and the mean for the Church of Scotland vote was 0.53. Similarly, in the same order the medians are 0.56, 0.59 and 0.58.

It is striking that all three distributions show the very similar bimodal distribution with a low peak down around 0.35 to 0.40 and a high peak around 0.60. While shifts between 10-A and 14-F are apparent – such as the decrease in the 0.45 peak from 10-A to 14-F and the increase in 0.40 for 14-F, I am going to resist the temptation to analyze too much right at the moment.  I will leave that for another day.

For my second pretty picture here is the correlation between the yes ratios for the 10-A vote and the 14-F vote to date for 67 of the presbyteries.

yescorrelation1

Correlation of 10-A and 14-F yes voting.

For these data points there is a clear trend and a strong correlation. The R-squared is 0.78 and the cluster has a slope of 0.91 and a y-intercept of 0.09. This would argue that the difference between 10-A and 14-F voting is, taken as a whole, generally uniform with an increase in the number of yes votes by an average of 4.5%.

I do need to address one missing data point in this plot, which will provide a useful segue into asking if this plot is even relevant. I have dropped the data point for Stockton Presbytery from this plot because it was a very significant outlier with a 10-A yes value of 0.12 and a 14-F yes of 0.56 – the largest single vote swing so far. I do not know the specifics of presbyter representation in that presbytery although their ratio of 14-F to 10-A is 0.82 which is right on the mean for the group. The vote numbers themselves were 23/18 for 14-F and 6/44 for 10-A.

It is tempting to say that the drastic change in the vote is a product of drastic losses in the presbytery. But unlike other presbyteries in that position where yes voting stayed roughly the same and no votes decreased (e.g. Lake Erie which went from 36/44 to 35/26) the change for Stockton is a shift in votes, not a depletion of one side. One possibility is that there was a change in attitude since the last vote. Another is that the departures were more heavily weighted in loss of members and not churches so the shift represents those that stayed and took the place of departing presbyters. Or maybe, with the dismissal of churches the presbytery changed representation rules so the number of presbyters at meetings did not decrease by that much.

[UPDATE 2/25/15: After looking at some records and checking with a friend in Stockton Presbytery the answer is that to counteract the loss of eight of 21 churches the number of RE’s from each church were doubled. On the one hand, this explains the dramatic shift in the theological position. On the other hand much of this statistical analysis presumes no replacement of presbyters in this way.]

One final option is that the presbyters viewed 14-F as a different situation than 10-A, and that is the question that underlies any comparison of these two votes. Can they be compared in the manner I have been doing or should they stand as their own individual cases.

From a polity perspective it may be stretching it too far to consider the two comparable. 10-A dealt with ordination standards and was a change to the Form of Government section. On a basic level this is a question internal to the PC(USA) and is closely tied to our understanding of governance and call. In contrast, 14-F is a change to the Directory for Worship and while it has certain ties to polity it is as much an external discussion as same-sex marriage has quickly been accepted across our culture.

On the other hand, I would argue that they are comparable for one major reason: For both sides in the discussion when 10-A passed they made a point of highlighting marriage as the next step in equality and justice on one side or the erosion or orthodoxy and confessional standards on the other. For the last four years it seems that many people anticipated the vote on 14-F as the next logical step in the journey that the PC(USA) is on.

From the analysis above I would argue that 10-A and 14-F can be compared. Whether it be about the issues or about the overarching themes of equality or orthodoxy the similarity of distribution and strength of correlation suggest presbyters are generally approaching the two issues the same way.

So, as the data accumulates I will be continuing to crunch numbers and see what we can say about the PC(USA). There is no question that it is on a journey and it will be interesting to consider what these data are telling us about where that journey will be leading. We do know one piece of the journey is the reconfiguration of the Synods and maybe some presbyteries, so this may be the last amendment vote that we can do these incremental statistics. It will be interesting to see.

Stay tuned…

Moderator Designate For The Presbyterian Church In Ireland — Rev. Ian McNie

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Today is the first Tuesday in February and that means it is the day that the nineteen presbyteries of the Presbyterian Church in Ireland each gather and vote for their choice for the Moderator of the upcoming General Assembly.

This year, from a field of four candidates, they have nominated as the Moderator-designate for the 2015 General Assembly the Rev. Ian McNie. Rev. McNie received the endorsement of twelve of the presbyteries.

Rev. McNie is the pastor of Trinity Presbyterian Church in Ballymoney where he has led that parish for the last 23 years. From his brief bio we know that his previous position was at Kilkeel Presbyterian Church for 11 years. He has served the wider church as Moderator of the Synod of Armagh and Down and as convener of the Youth Centres Committee for seven years.

He was educated at Belfast Royal Academy and Queen’s University in Belfast, receiving his Bachelor of Divinity from the latter. He continued his ministerial training at Union Theological College. He and his wife Anne have two sons, one of whom is also a PCI minister.

In his comments following his election he spoke of his ministry:

“As a conservative evangelical, I recognise that we are living in the 21st Century and therefore seek to steer the congregation in such a way that we do not cling to the traditions of the past, but seek to be relevant today. At the same time, I also recognise that the truth of the Gospel has not changed and we should not allow society to pressure us into departing from the core values of the Scriptures.”

In talking about the year ahead he said

“During my year of office I would hope to be given the opportunity to present the Gospel in many different situations, both within the church and community, to learn from the experiences of others and to encourage congregations to be pro-active in their presentation of the Word of God. I would also look forward to the opportunity to encourage ministers and their families, particularly those who have just started their ministry.”

It is worth noting that in this election there was once again some anticipation of whether the church might get its first female Moderator. But while the Rev. Liz Hughes of Whitehouse did come in second in the voting, it was a distant second with four votes. She placed similarly last year peaking at six votes last year and in both rounds she tied with Rev. McNie. There were three presbyteries that voted for her again this year and while losing three to other candidates did pick up one new one. As the old sports cliché goes, maybe next year.

But for this year we congratulate Rev. McNie on his nomination and offer our prayers as he prepares for the Assembly and Moderates it. His installation will be on June 1 and we wish him the best for his moderatorial year.

UPDATE (4 Feb 15): Well this got interesting really fast…

Rev. McNie started making the media rounds this morning and speaking on a BBC NI broadcast he said:

“Those who are not all that in favour, if you want to put it like that, of women’s ordination don’t hold that point of view from the position of personal preference,” he told the BBC’s Good Morning Ulster.

“They hold that position from the point of view that as they interpret the scriptures, the leadership role within the church is not necessarily the leadership role within society – that men and women complement each other, and consequently, possibly that’s why many people have taken the view that they take and that’s why the church has not embraced the election of a woman moderator.

“I would have a conviction that, like many other people within all major denominations, that there are some concerns about that issue, and yes, I would share that conviction as well.”

Needless to say, that generated headlines really fast. At the traditional news conference later on he did qualify his remarks saying “that if the church was to vote in a women moderator in the next few years, the church would have his ‘full and complete and utter support'”.

On Twitter, Alan in Belfast lets us know that at the press conference the Principal Clerk Trevor Gribbon expressed his considered judgement that the PCI will have a female moderator before there is a woman as the Archbishop of Canterbury.

The other headline grabber was the Moderator-designate’s comment that well know atheist Stephen Fry is “spiritually blind” responding to comments Fry made in a TV interview last week. I won’t rehash it here but you can get the full context from an article in the Independent.

And finally, in another tweet Alan in Belfast gives us some critical information about Rev. McNie

The important Q has finally been asked at the close of the press conference – Rev Ian McNie supports Man Utd

There is follow up to the press conference from Alan in Belfast with the audio of a 12 minute interview with Rev. McNie and his piece on his blog.

Football At Its Purest

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As we reach that high holy day of American civil religion and the country stops to watch a game of catch and some hyped commercials in very expensive air time, I once again pause to reflect on this game of American Football in a wider context. One article I would point you to is a great piece by Carl Trueman, “The (Non) Religion Of Sports,” that was published on the First Things blog two days ago. Another story that caught my attention this week was a piece on NPR’s All Things Considered about “Football as a Tool in the Hands of a Master Craftsman” looking at a high school coach who focused on the athletes. But no, I have been saving a piece that is more local, and more Presbyterian, for this day.

Back in September one of the finest wordsmiths at the Los Angeles Times, Bill Plaschke, wrote a column titled “Getting a taste of football at its purest.” The premise was to consider a typical Saturday at a Division III university where the players were not on scholarship, the stadiums are small and the fans are there for the friends, family and pure fun of the game. Near the beginning of the story he writes:

The search [for good news in sports] ends at a college football game with no glitz, no glamour, no Heisman hopefuls, no first-round draft picks, nothing but bouncing players and beaming parents and lessons rooted far too deep to be beamed on television by some giant balloon. [i.e. a blimp]

“USC and UCLA aren’t playing today, so you came here, right?” says [Jan] Pfennings with a grin. “Welcome to the real thing.”

The game he visited was a match between my local institution of higher learning – the University of La Verne – against a similar, and Presbyterian opponent – Whitworth University. But fair warning for the Presbyterians, his focus throughout is on the local school.

He describes the ULV side:

The team has 111 players because nobody gets cut. None of them are on scholarship. Most of them will be playing football for the last time in their lives. They are small and fast and play with a relentless passion that results in giant hits, giant misses and constant leaping chest bumps.

“This is exciting, it’s not perfect, it’s got all the attributes professional football and big-time college football doesn’t have,” says [English Professor David] Werner. “This is what sports is supposed to be.”

Plaschke continues –

It’s football that isn’t judged by the final score, but the student journey, the lessons that lead these small-school graduates to making big impacts in society…

It’s football that isn’t surrounded by shallow hype, but safely ensconced in the warmth of neighborhoods, a truth evident in every corner of [ULV’s] Ortmayer Stadium.

One detail that is not in the story is that both schools in the game have religious heritage and affiliation – Whitworth with the Presbyterians and La Verne with the Church of the Brethren.

After the game he gets a quote from a player:

“You make the big time where you’re at,” says La Verne receiver Jon Lilly after catching six touchdown passes. “No matter what happens, this is a blast.”

and the coach:

“Our guys are learning how to be successful men,” said [Chris] Krich of his 1-1 team. “How you handle adversity is what sets you up as a man, and we handled it during the game, and we’re handling it now.”

Oh, the final score – if it matters:

Few loved Saturday’s ending, a late Whitworth touchdown followed by a desperation pass that was not answered, the Leopards losing, 50-48, despite racking up 672 yards.

But the bottom line is this:

After a couple of weeks of watching the sports world sink in violence, arrogance and callousness, Krich offers three other words.

“Our motto is simple — faith, courage and class,” Krich says.

Good news, indeed.

Something to keep that in mind today as well as the recent statistics that there were 310,465 high school football players, 15,588 college seniors in football and 254 that were drafted by the NFL. It makes the ULV football motto look a bit more relevant. So have a great Lord’s Day, however you spend it and remember…

Faith, Courage and Class

Presbyterian News Headlines For The First Half Of November 2014

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OK, I’m falling behind again – but trying to catch up. So here are a few of the things that caught my attention back in November…

In the ongoing news story in Trinidad, initial demolition work on Greyfriars Church in Port-of-Spain was begun and after three hours halted. The contractor was reported as saying the work was only to open parts of the building so the engineers could inspect the structure. The owner said it was to remove a toxic roof. And to bring you up to date as of this writing nothing further has happened with the building as the community continues to discuss the future.

Greyfriars demolition stopped – from Guardian – Trinidad and Tobago

Contractor: No bid to demolish Greyfriars – from Trinidad Express

Owner of Greyfriars: Toxic roof removed from church hall – from Guardian – Trinidad and Tobago

In Scotland following the Independence Referendum, the British Government established a group to look at devolution of powers and home rule. This group, the Smith Commission, had a lot of input but comments from the Church of Scotland focused on what could be done locally to improve conditions for those in the lowest economic groups, as typified by this headline:

Group seeks powers over benefits – from The Courier

The Commission included a former Moderator of the General Assembly, Dr. Alison Elliot. More on the Commission and the Kirk’s input:

Cross-party Scottish home rule campaign launched – from BBC News

Church leaders want more power for Holyrood to help the needy – from Aberdeen Press & Journal

And along those same lines but in a different sphere:

Kirk poverty campaigner reflects on Vatican visit – Church of Scotland press release; “Martin Johnstone, the Church of Scotland’s Priority Areas Secretary, recently attended the first Global Meeting of Popular Movements hosted by the Vatican in Rome.”

It was interesting to see that the Governor of Massachusetts, Deval Patrick, preached at the First Presbyterian Church of New Canaan, Connecticut.

Governor of Massachusetts to Preach at First Presbyterian Church of New Canaan – from New Canaan’s HamletHub

Two stories about saving historic churches. The first, the renovation of a building that has been vacant for 35 years that will soon house community and presbytery services and offices:

Collaborative $10M redevelopment will save historic KC church – from Kansas City Business Journal

The second, a church that saved its original structure from demolition and is renovating it to become a community space:

Presbyterians want to restore historic church for community gatherings – from press of Atlantic City

And a follow-up on that major archaeological discovery on Church of Scotland land:

Viking treasure finders reflect as first secrets are revealed – from Church of Scotland press release

A peek inside a Viking piggybank: CT scans of treasure chest reveal hidden brooches, gold ingots and ivory beads – from Daily Mail

That’s it for the news for now. On to other topics

Disciplinary PJC Decision — Grace Presbytery v. TE Rightmyer

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On 7 January the Permanent Judicial Commission of Grace Presbytery of the Presbyterian Church (U.S.A.) announced its decision in Disciplinary Case 2015-1: Grace Presbytery v. TE Joseph Rightmyer finding him guilty on eight of the eleven counts he had been charged with. This case comes out of the departure of Highland Park Presbyterian Church of Dallas from the Presbyterian Church (U.S.A.) to move to ECO: A Covenant Order of Evangelical Presbyterians.

According to the history in the PJC decision, an accusation was made against TE Rightmyer in the Fall of 2013 and an investigating committee of five members was appointed on 2 December 2013 which then returned the charges on 16 October the following year. There was a pre-trial hearing on 14 November and the trial conducted on 6 January.

The eleven charges filed with the PJC relate to TE Rightmyer’s service at Highland Park as an interim pastor from June 2013 to August 2014 when TE Bryan Dunegan was called and took over as head of staff. Parallel with the pastoral search Highland Park filed suit in September 2013 in the Texas courts to gain control of its property. That case was to go to trial in October 2014 but Highland Park and Grace Presbytery settled for $7.8 million almost exactly a year after the suit was filed.

Instrumental in this case is the fact that Grace Presbytery has a “Policy for a Just and Gracious Dismissal of a Congregation to Another Reformed Denomination“, but in all the reading I have done I have seen no reference indicating that Highland Park initiated discussions with the presbytery under this policy but rather they carried out a unilateral process to leave the PC(USA).

With that background, let us look at the charges against TE Rightmyer. There are four root charges:

  1. On or about September 23, 2013, and following, you… did commit the offense of advocating and facilitating a process for Highland Park Presbyterian Church to determine whether to remain a member of the Presbyterian Church (U.S.A.) not permitted by the Constitution of the Presbyterian Church (U.S.A.) and contrary to Grace Presbytery’s “Policy for a Just and Gracious Dismissal of a Congregation to Another Reformed Denomination.”
  2. On or about September 23, 2013, you… did commit the offense of moderating the Session of Highland Park Presbyterian Church and permitting it to vote to call a congregational meeting to vote on whether to remain a member of the Presbyterian Church (U.S.A.), an action not permitted by the Constitution of the Presbyterian Church (U.S.A.)
  3. On or about October 27, 2013, you… did commit the offense of moderating a congregational meeting of Highland Park Presbyterian Church and permitting it to vote on whether to remain a member of the Presbyterian Church (U.S.A.), an action not permitted by the Constitution of the Presbyterian Church (U.S.A.) (Book of Order G-1.0503) and contrary to Grace Presbytery’s “Policy for a Just and Gracious Dismissal of a Congregation to Another Reformed Denomination.”
  4. On or about October 27, 2013, and following, you… did commit the offense of permitting the dissolving of the installed pastoral relationship of teaching elder Marshall C. Zieman to serve as associate pastor of Highland Park Presbyterian Church without action of the
    presbytery as required by the Constitution of the Presbyterian Church (U.S.A.).

This is a “theme and variations” set of charges and for each root charge there were multiple variations. For the first, this charge was cited as being a violation of ordination vows W-4.4003e, “Will you be governed by our church’s polity…”, and W-4.4003g, “Do you promise to further the peace, unity and purity of the church?”.

For the second and third root charges related to calling and holding a congregational meeting with business not permitted by the Book of Order, these were charged as violations of G-1.0503 that limits the business of a congregational meeting, as well as the two ordination vow violations attached to the first root charge.

Similarly, the fourth root charge was a violation of G-2.0502 as well as G-2.0901 regarding the process for dissolving pastoral relationships and the ordination vow about being subject to our church’s polity.

So the two variations of the first root charge and three variations of the other three add up to the total of eleven individual charges.

The Presbytery PJC found him guilty of the first eight, that being the ones associated with root charges 1, 2 and 3, but found him not guilty of the last regarding the dissolution of a pastoral relationship.

Disciplinary trial decisions, unlike many remedial cases and appeals, typically do not come with analysis so there is not much more to directly draw from the PJC’s decision.

The court rendered their decision:

Whereas, you, JOSEPH B. RIGHTMYER, have been found guilty of the following offenses, and by such offenses you have acted contrary to the Constitution of the Presbyterian Church (U.S.A.); now, therefore, Grace Presbytery acting in the name and under the authority of the Presbyterian Church (U.S.A.), does hereby set aside and remove you from the ordered ministry of teaching elder.

Removal from ordered ministry, also referred to as being defrocked, is the strongest penalty that can be levied in a disciplinary case.

That pretty much sums up the PJC decision. In an interview with Carmen Fowler LaBerge of the Presbyterian Layman, Mr. Rightmyer indicates that he is in the process of considering an appeal of this decision.

Discussion

Let me begin my comments with what is to me the elephant in the room — the only reason this trial could take place was because Mr. Rightmyer did not leave the PC(USA) with Highland Park Presbyterian Church but chose instead to remain in the PC(USA) after his interim service was over. In a large proportion of the departures from the PC(USA) all the teaching elders depart for the new denomination taking them out of reach of the PC(USA) disciplinary process should the church’s process been outside the established process. It is worth noting that regarding these charges going to trial Mr. Rightmyer did live into his ordination vow to be “…governed by our church’s polity and… abide by it’s discipline.”

[As a polity note, there is much that can be argued about Mr. Rightmyer’s status and leaving the denomination in light of the fact that interim pastors usually depart the church and the fact that since an investigating committee was considering his case he could not be transferred. I won’t belabor this point except to say that if he wanted to depart with the church, or on his own, a way could probably be found, possibly including renunciation of jurisdiction.]

Another question that arises is why the church went to the civil courts and did not engage in the presbytery’s dismissal policy? In the interview mentioned above Mr. Rightmyer explains the church’s perspective:

“The leadership of Grace Presbytery made it abundantly clear that any candidate for pastor would have to pledge loyalty to the denomination and subscribe to a ‘big-tent’ ideology; meaning that he or she would have to tolerate and perhaps even celebrate what God deems intolerable in the body of Christ.  With the church’s children and grandchildren at heart, the leadership of HPPC felt a clear responsibility for the ‘preservation of the truth’ and fidelity to the Scriptures in the preaching of Christ.  When seen in that light, the vote to disaffiliate from the PCUSA became a spiritual mandate and the cost was minimal compared to what was gained.”

What are the implications of this decision? You could say that this is only a Presbytery PJC decision and a disciplinary one at that so the formal precedent it sets is minimal. From another perspective this shifts the playing field. While previous cases were all remedial this case indicates that someone is willing to reach into the toolbox and try another option. It sends a message to the presbytery that in the future churches need to engage with the presbytery about dismissal or get our cleanly and quickly so that teaching and ruling elders are out of reach of the judicial process. I thought it significant that the decision specifically indicates that the teaching elder who submitted the accusation was the chair of the committee on ministry giving strong weight to the appearance that this was a case being filed with presbytery backing.

Furthermore, if the case does go through a series of appeals to the General Assembly PJC, then formal guidance to the whole church could result. That is certainly a wait and see situation.

But digging a little deeper, does this case now suggest a preemptive strategy for those that would prefer stronger enforcement of the trust clause? While I am not endorsing this and hesitate to continue this thought exercise lest I give anyone ideas, I want to consider a couple scenarios:

What if a church were to baulk at a presbytery’s gracious dismissal policy or the negotiations under it? Could some random member of the presbytery who has standing bring charges like these against the teaching elder(s) and ruling elders on session if they were to take some sort of unilateral action outside the process even before they tried to separate from the denomination?

Or consider charge 2, the most general of the charges in this case: the offense of
advocating and facilitating a process… to determine whether to remain a member of the PC(USA) not permitted by the Constitution and contrary to the Gracious Dismissal Policy in violation of your ordination vow “to further the peace, unity, and purity of the church”. So what might qualify as advocating a process? A discussion in the session meeting about alternatives? Preaching a sermon critical of the PC(USA) or its leadership? Consulting with the leadership of another Reformed body? It would seem that any number of possible actions could have the appearance of “advocating and facilitating a process” and be the basis for an accusation.

Farfetched? Probably. Minor and not likely to be successful at trial? That could certainly be the case. But my point is that simply filing an accusation and having an elder under investigation is enough to stop their transfer and possibly stop all progress under a Gracious Dismissal Policy, particularly if it is the installed teaching elder. So what are the choices? Waiting it out could easily take a year or more like this case did. Speeding it up by changing to self-accusation would amount to pleading guilty and taking your chances with the penalty imposed by the PJC. Moving forward by renouncing jurisdiction means that you lose standing with the denomination and would probably lead to the congregation departing but likely leaving the property behind. Is there another, easier and faster alternative to clearing this that I am missing?

It is an interesting possibility to ponder, and hopefully not one that we will have to respond to. For the moment we are left with our first disciplinary case and penalty for actions take outside the presbytery process for gracious dismissal. There are still questions whether the trial verdict would stand up under appeal and whether more disciplinary cases will follow now that the ice is broken.

Stay tuned…