Tag Archives: PC(USA)

Election Of The Co-Moderators Of The 222nd General Assembly Of The PC(USA) – Live Blogging

Good evening. I am comfortably seated in the press section and the house band is getting rolling and encouraging us to sing. Launching into Soon and Very Soon now.

The live blog system I was using had technical issues that may be related to the WiFi system here. Not sure but not troubleshooting for this particular session. So, sorry, but please hit refresh to stay current.

Opening Presentation

7:04 PM – And we come to order. Don Shaw and Linda-Jackson Shaw open us with their story about their work in creating diversity and racial justice. They read from a bit of the Confession of 67 (first appearance in business sessions of that) and conclude with the opening prayer.

Introduction of Ecumenical Delegates from the Caribbean and Latin America

7:15 PM – Introduction of delegates, greetings from the Guyana Presbyterian Church delegate, and prayer from the delegate from the Dominican Evangelical Church

Presentation on the Role of the Belhar and the Book of Confessions in the life of our church from the Presbyterian Historical Society

7:24 PM – In the UPCNA 1967 was a milestone as C67 was approved and the church adopted a Book of Confessions as its confessional guidance.

Election of the Co-Moderators

We have reached the Order of the Day

Taking a few moments to reset the platform for the election process.

7:35 PM – Margaret Elliott, Committee on the Office of the General Assembly, announces that the candidates expense reports have been checked and are in accordance with the Standing Rules.

Nominations

7:36 PM – The floor is open for nominations. Julia Hill makes the nomination of Adan Mairena and David Parker. Karen Sapio makes the nomination of Jan Edmiston and Denise Anderson.

Candidate speeches

7:40 PM – Candidate Speeches – Parker and Mairena go first and Adan Mairena speaks first.

Adan speaks of his parents coming to the US from Honderas and first his father and then his mother going to McCormick Seminary. The Presbyterian church supported them and helped them. The connectional nature is important and the ministry to the marginal.

David speaks briefly about his being a lawyer and “only a ruling elder.” [Sorry, there is no such thing as only a ruling elder.] He also speaks about his service as chairman of the NC state Democratic Party and his experience moderating conventions larger than this.

They conclude by tag teaming, at times finishing each others lines, and speaking about their differences and how the church must mirror very different people working together.

7:46 PM – Edmiston and Anderson are up. Denise begins speaking about how there are 104 weeks until the next General Assembly and they pledge to work throughout it to reflect the actions and decisions of this assembly.

Jan speaks about the uncertainty and changes in the PC(USA) this week and in the time ahead. But says it is out of times of chaos that the greatest opportunity arises.

Denise concludes talking about working together.

Questions to Candidates

Note: I will be using their initials – JE, DA, AM, and DP – to make my blogging speedier.

7:51 PM – Gradye tells the process. Importantly each team can decide who will answer each question for them.

Q1: If you had the opportunity to speak directly to pastors, elders and churches considering leaving the denominations.

DP: This is one of the few places you can speak directly and honestly. Please stay because you can not hear the will of God without a voice of disagreement.

AM: We are a people of relationships and we have to keep relationship going.

JE: One of the recently dismissed churches in Chicago is a Japanese American Church that has a strong history and was sheltered by Fourth Pres during the internment in WWII. Need to maintain relationship and maybe they will come together again.

DA: Sometimes congregations discern they have to go another way. The important thing is that Christ be glorified. We can dismiss and remain in relationship

Q2: Is Jesus Christ the only way to salvation?

DA: YES! (emphasis hers)

JE: It is what the Gospel of John says. But there is also a passage that says there are other flocks. The good news is that God gets to sort it out.

AM: Yes, Jesus is my Lord and Savior. But we live in a different time.

DP: I am a lawyer. I have a lot of clients that are Muslim. And a business partner is Jewish. I believe Jesus is the only way. But I have talked with Muslims who are sincere and it is a challenging conversation. We need to be respectful of reach other.

Q3: It is often in time of struggle that we learn the most. Tell us about a time you failed.

AM: As an intern at Bryn Mawr I learned a lot and had a great mentor. I then went to Kensington which is a place of scarcity. I went around in a suit and tie. My mistake was not being relevant to those to whom I wanted to minister.

DP: I can not tell you about my failings as a lawyer because of client confidentiality. What a convenient excuse. But with the Democratic Party I led change that was probably too rapid and tendered my resignation but it was not accepted.

JE: I have failed so many time. Scripture “You intended it for ill but God used it for good.” Was personnel chair for the presbytery and had to fire as many as eight people and did not do it well.

DA: Said so many things I regret. But biggest is I have failed myself.

JE (again): Did not show up for a wedding due to misunderstanding about date of wedding.

Q4: I struggle with patriarchal language of our church. How do you blane and how should we treat it going forward.

DA: In my life I appreciate the masculine language but God more often has appeared to me as the feminine. Need to alternate or use gender neutral.

JE: Need to understand scriptural feminine references but use language a church may be comfortable with.

AM: Fortunate to be in a family that did not have traditional gender roles. Need to understand God is neither and God is all.

DP: God has no gender but we can say God has every gender. God is all things. Need to preserve political gains women have made.

Q5: Why is the Belhar important to you

AM: Written from a context of people of color were suffering. (That was all he said)

DP: Belhar is a compliment to C67. C67 says go out into your neighborhood and love your neighbor. Belhar goes beyond and says we need to forgive our neighbor.

DA: Wrote a piece one year ago related to Charleston shootings about people remaining silent afterwards. Belhar reinforces our commitment to stay in the fight so the playing field is level.

JE: Honored to be in a denomination that accepts Belhar. We need to remind ourselves that racism is systemic and needs to be dismantled.

Q6: How do we be a church that is welcoming and encouraging of all ages, particularly younger members

DA: We need to respect them. Youth ministry is not to be babysitting.

JE: Have to take each other seriously and listen to each other. Co-mentoring – learning from each other in relationship.

AM: Don’t treat them as empty cups where my teaching gets poured in. Need to read scripture together. Don’t just give them pizza. They are hungry for opportunity and relationship. Value them.

DP: I am 61 and in the younger half of our denomination. What everyone else has said is that it has to do with mutual respect. When we have mutual respect everyone does better. Need to address the question of who will remain behind and what will the church look like in 25 years.

End of questions.

Heath thanks them for “putting themselves out” for the call to this position. Standing ovation.

The candidates are dismissed.

[Personal note – it is a tough call after the speeches and questions but if I had to handicapped it I am leaning to Anderson and Edmiston as having made a better presentation.]

We move to voting:

Young adult advisory delegates: 115 to 26 favoring Anderson/Edmiston. If they are the predictor as they usually are we know the result.

The commissioners have voted. The result is: Anderson/Edmiston 432, Parker/Mairena 136

The election is declared

A bit of a wait before the Co-Mods are escorted back into the hall. Includes singing of the Doxology.

The Co-Moderators and their families are escorted back into the hall to a standing ovation. While they are being greeted at the platform Spirit of the Living God is sung spontaneously by the Assembly.

Installation of the Co-Moderators

8:45 PM – The installation service progresses with the regular liturgy and including the singing of Called As Partners In Christ’s Service, the recitation of the six Great Ends of the Church and the questions.

Prayer for the Co-Moderators by The Rev Fred C. Lyon II (husband of Jan Edmiston) and declaration of their installation.

Passing of the signs of the office: There is only one moderator’s cross so handed to both. Each is given a moderator’s stole.

Microphone is passed to them and Denise says “We haven’t talked enough?”

Denise also points out that on this 60th anniversary of the ordination of women in the mainline Presbyterian church it is the first time that there has been a moderatorial team of two women.

Heath and Larissa are thanked and given mementos of the office.

And now Gradye is coaching the new Mods through the process.

Very brief announcements – just to leave the voting pads at the turn-in tables for recharging.

Denise closes the session with prayer. And we are adjourned.

Thanks for following along. I will probably live blog tomorrow afternoon again and then it will be articles related to the committee meetings for a few days.

Prelude To The Election Of The Moderator

222nd General Assembly Of The Presbyterian Church (U.S.A.)

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It is safe to say that in the coming week most American Presbyterians will have their General Assembly in session. Pardon the alphabet soup, but this next week will see the General Assemblies of the PC(USA), a concurrent GA by the CPC and CPCA, then the PCA, the EPC, and the RPCNA. (Technically that last one is a General Synod.) There is also the distinct likelihood that there will be three live streams going at once so figure out your viewing schedule now.

First up is the 222nd General Assembly of the Presbyterian Church (U.S.A.) in Portland which begins on Saturday 18 June and finishes a week later on Saturday 25 June. There is no question that this will be a momentous and memorable meeting. Even before a single vote is taken we know that the denomination will come out of the meeting with their first Co-Moderators, a new Stated Clerk, and a road map – if not solid decisions – related to reorganizing the national offices to reflect the changing reality of the church in these current times. In addition, it is anticipated that the Belhar Confession will be added to the Book of Confessions and the celebration will begin for the 50th anniversary of the adoption of the Confession of 1967. And that does not even begin to scratch the surface of all the other business that is out there.

The source for information on all this business is, as usual, the on-line PC-Biz system. However, it has been given a new look and a bunch of us have been putting it through its paces and helping to squash bugs. (You are welcome.) And the tech wizards behind it have been very responsive to our reports. Now we will see if it can handle a couple thousand simultaneous users. And the PC(USA) event guide for the Guidebook App is back as well. There are Android and iOS apps and it can be viewed in a web browser.

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, but this year in the morning. The opening worship with celebration of the Lord’s Supper is scheduled for 11 AM local time and will be live streamed. Congregations are encouraged to gather in their churches and join in the worship. Formal business will begin at 2 PM in the afternoon followed by the election of the Moderator Saturday evening. Sunday is worship in churches throughout the Portland area and a plenary session and receptions in the afternoon. Committee work begins in that evening and it will run through Tuesday evening. During that time PC-Biz is the place to find out what the committees are doing with the pieces of business near and dear to you.

The meeting moves back to plenary on Wednesday afternoon and then it is a mad push to get all the business done by Friday night or in the wee hours of Saturday morning. 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 session is highlighted by worship and the closing business formalities.

Opening worship and plenary sessions should be live streamed and the viewer can be found embedded in the GA 222 Home Page.

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. There is also the Presbyterian News Service on Twitter (@PresbyNews). The hashtag for the meeting is #ga222.

News items will also appear on the GA222 web page as well as the Presbyterian News Service feed. There is also a Facebook page, and the daily news sheet is now electronic.

There are numerous entities of the PC(USA) that have Twitter accounts and you might want to watch the hashtag or check the list I compiled in a post a while back.

For individuals of note let me start with the two Co-Moderator teams: Jan Edmiston (@jledmiston) and Denise Anderson (@thesoulstepford), and David P. Parker (@DavidPParker) and Adan Mairena (@elburque). The other office to be decided is for Stated Clerk and you can follow J. Herbert Nelson (@jherbertnelson). The other candidate is the Rev. David Baker and while he promotes himself as strong in social media in his LinkedIn profile, I can not find a Twitter account for him. I will keep looking. Moving on to Moderators of previous assemblies we can begin with Bruce Reyes-Chow who tweets at @breyeschow and @brc_live. The immediate past Moderator, Neal Presa, can be followed at @NealPresa. And the Moderator finishing up his term, Heath Rada (@heathrada), is there as well. And the current Vice-Moderator, Larissa Kwong Abazia can be found at @LarissaLKA, and a previous Vice-Mod, Landon Whitsitt (@LandonWhitsitt) would definitely make the list. And not to be overlooked is the Executive Director of PMA Tony De La Rosa (@tonydlr). In this list of individuals let me throw in the Director of Operations, Thomas Hay (@DirOfOp) and also a true GA Junkie in his own right, Andy James (@andyjames). And fair warning that both of them are heavily involved in the Assembly so it is entirely possible their time will be spent on things other than tweeting. Finally, the Church of Scotland ecumenical delegate is the Rev. Derek Browning (@DerekBrowning2) who, besides being a parish minister, is also their General Assembly’s Business Convener – something like an associate stated clerk – and therefore a polity wonk in his own right. I am looking forward to his insight and dry wit. He will also be tweeting at the curated account @churchscovoices.

UPDATE: For live tweeting you might want to check out L3 UMD. For color with a degree of snark (yes, some of us need this during the meeting) you can follow Jodi Craiglow.

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

I will be at the meeting as well. I plan to live blog the plenary sessions here as well as posting more information about specific areas of business. The Outlook has posted three articles I wrote for them on business coming to the Assembly related to Elders and Councils, Non-geographic Presbyteries, and Synods. I do plan to tweet extensively but not completely during the Assembly. So here is my plan: My regular Twitter handle – @ga_junkie – will be used to cover major events at all the Assemblies and the Synod that will be under way. So read carefully as to which meeting the hashtag is for. I will use my secondary, and confusingly named @gajunkie handle (note – no underscore) to cover the PC(USA) exclusively. And if someone is planning to live tweet the Assembly let me know and I will point people in your direction.

Finally, my bit of levity. First, I will once again be passing out my “I’m A GA Junkie” buttons. Find me if you want one. Also, the Bingo Card is available for the meeting. In addition, I have targeted four concepts that I will keep a score board on how often they are mentioned in plenary. While giving away the phrases and concepts might bias the results and/or encourage people to use them, I will put them out anyway. They are:

Any reference to the Rev. Fred Rogers, aka Mister Rogers
Misquoting the recent When We Gather At The Table Report. (You can see my caution in the related blog post.)
References to the membership decline in the denomination.
Comments about a certain presidential candidate as a Presbyterian, or not.

And so I am looking forward to an exciting week in Portland but wishing the important action around American Presbyterian branches got spaced out a bit more.

So time to finish packing and see you in Portlandia in a few hours.

Portland Between Scylla and Charybdis

A First Look At Some New PC(USA) Numbers

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Over the last couple of weeks the Office of the General Assembly of the Presbyterian Church (U.S.A.) has released two sets of data that will be the focus of attention at the upcoming General Assembly. At some point in the next few of months I hope to really drill down into the data some more, but to do that there is a third report that I am waiting for so a detailed analysis will have to wait for its release. But because they will be the focus of attention in a couple of weeks, here are some initial comments.

The first one I will look at is the annual report of the summary statistics for the denomination including the 2015 membership data. To some degree this is either “move along, nothing to see here” or a case of Alfred North Whitehead’s famous quote “It takes a very unusual mind to undertake the analysis of the obvious.” But here we go anyways.

The money quote is always the totals so the PC(USA) finished 2015 with 9,642 churches, 20,077 teaching elders and 1,572,660 active members. That is a 1.9% drop in churches, fairly consistent with the 2.1% and 2.2% in the two preceding years. The number of teaching elders declined by 1.5% after declines of 0.9% in 2014 and 1.4% in 2013. The membership decline has been rising slightly with a 4.8% drop in 2013, a 5.3% drop in 2014 and then a 5.7% drop this past year.

Often times the story is “look how many churches and people are leaving the PC(USA) for more conservative denominations.” Now I will not deny that is an issue in these numbers but let’s add a little perspective here. The statistics show that in 2015 the PC(USA) dismissed 104 churches to other denominations. In the same year they dissolved/closed 91 churches. In general, over the last four years the number of churches dismissed has typically been roughly the same as the number closed. (2012: 86 closed, 110 dismissed; 2013: 74 closed, 148 dismissed; 2014: 110 closed, 101 dismissed) Over those four years there have been 13, 24, 15 and 14 churches organized.

It is the same story with membership losses. While the church lost 47,728 members by certificate of transfer in 2015, 27,469 joined the Church Triumphant (death) and 79,002 were lost to “other”, i.e. walking out the door and being dropped from the rolls. In general, the number of members transferred has been about half the number in the other category over the last several years. For perspective, the total gains by profession of faith, transfer, and other over the last year were 59,092.

In case you have not picked up where I am going with this my point is that dismissals are only part – roughly half – of the problem. Even ignoring dismissals of congregations and members the replacement rate in the PC(USA) is still well below the losses to dissolutions, deaths and disappearances.

There is another important component to keep in mind and that is the statistics use an old model and do not reflect a new paradigm. The major development emphasis in the PC(USA) right now is the 1001 New Worshiping Communities and as most of those are not chartered and do not have regular members they are not in these numbers. I could not find a specific current number but the number of 1001 NWCs appears to be between 250 and 300 at this time.

One piece of good news in the numbers is that for 2015 the total giving was up by 0.5%. With the decrease in membership this means that the per member giving rose 6.6% from $1043 to $1112.

The second report that was issued is the final report on The Church In The 21st Century. This resulted from a church-wide consultation and conversation on the denomination’s identity and where the PC(USA) should head. The report itself focuses on an online survey to which over 3000 members responded. There are two versions, a report only version with OGA annotations called When We Gather At The Table, and The Church in the 21st Century report from Research Services that has the appendix with detailed statistics. While the narrative is very similar, and in places identical in the two reports, I will be working from the latter one for the detailed statistics.

Maybe the most important thing to remember about this report is that it is self-reporting and not a random sample. Here are the two important paragraphs printed in both reports (page 6 of the detailed report):

Because this project invited the input of any and all people and entities of the PC(USA) (individuals, congregations, seminaries, mid-councils, and various affiliated groups [e.g. new worshiping communities, immigrant fellowships]) within a short time frame, creating a probability sample to ensure a representative group of Presbyterians was not feasible. Instead, a convenience sample (that is—a sample of volunteers) was used. As such, we cannot calculate a response rate.

Findings from the resulting convenience sample will not be as generalizable as findings would be if they had been taken from a (random) probability sample. However, an analysis of the demographics of those who participated in the study reveals that the sample somewhat matches the known demographics of Presbyterians as a whole. Exceptions are noted in the Demographics section, which follows.

So here is the caution: You can not take the numbers in this survey and say “According to the survey we know X about the PC(USA).” You can say that we know X about those that responded to the survey.

So does this mean that the survey is not useful? μὴ γένοιτο (by no means) But to consider what it does represent let’s take a look at a couple of points about who responded.

The report in Appendix A gives the results of each question. While I wish they would give the raw numbers we can work with the total responses and percentages of each question. To begin with, there were 3,427 responses and 98% were PC(USA) affiliated so that would be about 3358 PC(USA) individuals. Now, 3,055 submitted an answer to the question of whether they were ordained. Of those, 30% said they were teaching elders so that is about 917 meaning the other 2138 are members of churches. Considering those numbers, that means that 4.6% of teaching elders responded (based on the 2015 numbers discussed above) and 0.14% of members responded.

Let’s drill down on those members for a moment. Of the total of 3,055, 41%, or 1253, are ruling elders. Converting that into percent of members of churches, 59% of those who respondents who are not teaching elders self-identified as ruling elders. For comparison to a more controlled sample, in the 2011 demographic profile of the Presbyterian Panel 36% of members surveyed said they were ordained ruling elders.

In the new report participants were asked to rate their social orientation and theological orientation on a scale of 1 to 7. Based on the responses the report categorized 62% of all participants as socially liberal, 9% neutral and 29% conservative. The question was also asked for theological orientation with 54% liberal, 11% neutral and 35% conservative.

There is no perfect way to compare these results to the denomination as a whole. The question about social orientation has not been asked in previous surveys but the report makes a comparison to a question about political party affiliation in an earlier, more controlled study. A similar theological question was asked in the 2011 demographic profile with 19% of members saying they were liberal or very liberal, 39% saying they were moderate and 39% saying they were conservative or very conservative. The problem is that the earlier numbers are for members while new survey also includes teaching elders, who – based on that same survey question – are known to identify as more liberal, and there is no cross-tabulation or analysis of variance information to back out member versus ruling elder versus teaching elder groupings like the demographic profile does.

Has the denomination grown more theologically liberal? The departure of conservative congregations has almost certainly made this the case. But by 35%? That seems like a stretch. Similarly, has the middle shrunk by 28%? Maybe, but that is hard to understand as well.

Instead it seems more likely that the respondents to the survey are those that are the most connected and care the most about the PC(USA) — a fact that the survey acknowledges. The high response rate of teaching elders and ruling elders relative to members in general certainly seems to show this. By extension then it would follow that those on the theological ends are also more concerned and interested in being heard and those in the middle did not have as great an interest so they have a smaller response rate.

So what this survey says is that a lot of hard-core PC(USA) folks care about the PC(USA). Is it no wonder that when asked why it was important to a respondent to be part of the PC(USA) the top three answers were Theology (41%), Polity/Governance (29%), and Thinking Church/Educated Clergy (24%).

So that is what well-connected and involved members of the PC(USA) care about and see as the denomination’s identity and strengths.

But let me end this with this caution: While the study is a great snapshot of the identity and thoughts of the PC(USA) at this time it is biased towards those that know and care the most about the church. In one sense that is OK, because they are the ones who will be doing a lot of the heavy lifting related to restructuring in the years to come. But in another sense it is a problem because it reflects the status quo. If the PC(USA) is looking to recover and move forward it needs a close examination, more than can be done in one week at GA, ask some hard questions and make some difficult decisions. It is not just closing ranks around what it knows and understands but challenging some of the strongly held beliefs reflected in this report and possibly develop a new identity.

We will see where this goes. Stay tuned…

Postscript: I do want to acknowledge that there is a lot more material in the new identity reports and if you care it is worth a read. While I found it frustrating that more raw data was not released with it there is a lot of interesting info in there. Due to my intended focus of this article, as well as time constraints, I won’t be diving into it more now I may return to it later, probably in regards to how it is received by the General Assembly.

A Presbytery PJC Ruling On A Same-Sex Marriage Policy In The PC(USA)

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I typically do not chase presbytery PJC rulings but rather wait until there has been a review by either a Synod PJC or the GA PJC so that they have had a chance to be digested a bit by another commission. However, a recent case is, as the decision notes, “…a question of first impression in this Presbytery and to the knowledge of this Commission in the PC(USA).” So here we go.

The case heard by the Permanent Judicial Commission of Salem Presbytery is Thomas E. Morgan – Complainant v. Session, First Presbyterian Church, Asheboro (North Carolina) – Respondent. My thanks to the Layman Online for making the full text available.

The circumstances of the case are rather straight-forward — A remedial complaint was filed against FPC Asheboro regarding a policy their session put in place that says, in part:

The Session will exercise due discretion in affirming marriage service requests, but affirms that all marriage services conducted at First Presbyterian Church shall reflect the understanding that Christian marriage is a covenant between a man and a woman.

The complaint alleges that this conflicts with the Book of Order section F-1.0403 which says, in part:

The Presbyterian Church (U.S.A.) shall guarantee full participation and representation in
its worship, governance, and emerging life to all persons or groups within its membership.
No member shall be denied participation or representation for any reason other than
those stated in this Constitution.

With that in mind, the case boils down to the new language regarding marriage, W-4.9, and the placement of the final section (W-4.9006) that says:

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.

The question before the Commission was whether this language would permit a session to take a categorical stand in a church policy. The PJC said it does not and that section W-4.9 represents a process that must be followed and requests for marriage services must be handled on a case-by-case basis. More specifically, the decision says that the earlier sections of W-4.9, those involving meeting with the teaching elder and counseling, must happen first before a decision is made about the appropriateness of the marriage. They point out that this is a “shall” phrase in the Constitution where it says that following their request the couple “shall receive instruction from the teaching elder.”

The decision’s decisive paragraph says:

A categorical decision by the session not to permit any marriage by a couple of the same sex on church property without consideration of their commitment to each other, their understanding of the nature of the marriage covenant and their commitment to living their lives together according to its values is inconsistent with the process required by W-4.9001-9006. There is absolutely no question that W-4.9006 authorizes a session to prohibit any marriage on church property contrary to its discernment of the Holy Spirit and understanding of the Word of God. However, that authority is granted in the context of a process that requires the teaching elder to counsel with every couple seeking Christian marriage whether they are of the same sex or not. With regard to each such couple, the teaching elder may seek the counsel of the session and the session is authorized to determine whether that couple may be married on church property. By adopting and publishing a policy that categorically excludes any same sex couple from being married on church property, the session has contradicted the policy requiring inquiry and counselling [sic] for any couple seeking a Christian marriage, including same sex couples. The logical effect of this policy will be to discourage any same sex couple desiring Christian marriage to seek counsel from the teaching elder called by the congregation or to seek permission to be married on church property regardless of any other circumstances. A categorical prohibition of same sex marriage on the property constitutes a categorical discrimination against same sex couples who present themselves for consideration for marriage in the congregation.

In one of the more interesting parts of the commission’s discussion they let the session off the hook a bit by pointing out guidance, but not authoritative language, in two document ( here is one of them) from the Office of the General Assembly does specifically say that sessions can make a categorical prohibition. The commission goes on to say that the statement is not a General Assembly decision and is not pertinent to the decision they rendered.

It is worth reiterating at this point that this decision is from a presbytery PJC and has limited application. If appealed and upheld it would gain authoritative status.

There are no concurring or dissenting opinions filed with the decision.

This decision is reminiscent of the remedial cases regarding ordination standards and the various GAPJC rulings that there could be no categorical standards or explicit lists of essential tenants but each candidate must be considered on an individual basis. From a polity point of view this decision falls right in line with that.

What the session’s policy has fallen into is a typical polity trap of the apparent intent of the new language, as evidenced by the FAQ of the General Assembly Stated Clerk, versus how the actual authoritative language has been read by the commission. It is easy to see how they saw this as a process and, based on the precedent of the ordination standards decisions, decided that this too must be a case-by-case process.

A number of possibilities come to mind to clarify or reverse this thinking and return to what seems to be acknowledged as the intent of the 221st General Assembly. One is of course to have it reversed on appeal to the GAPJC but there is no assurance they would read intent into it either. Another would be to have the 222nd General Assembly issue an Authoritative Interpretation, possibly using business item 14-01 that asks for changes in W-4.9 as a vehicle for this while not necessarily granting the direct request of that overture. But judicial commissions might not agree and are under no obligation to uphold a GA AI, as we have seen in previous cases of “polity ping-pong.” Or, maybe we will see this in an overture to the 223rd General Assembly that asks for W-4.9006 to become W-4.9003 and current sections W-4.9003-5 be renumbered. Or maybe the GAPJC will agree with the presbytery PJC and the implications of that are left as an exercise for the reader.

Let me end with this thought — Part of section F-3.03 reads:

Provisions of any part of this Constitution are to be interpreted in light of the whole Constitution. No provision of the Book of Order can of itself invalidate any other. Where there are tensions and ambiguities between provisions, it is the task of councils and judicial commissions to resolve them in such a way as to give effect to all provisions.

By interpreting the W-4.9 as a process for which W-4.9006 is the culmination of the process, is this using one provision in the Book of Order to invalidate another rather than taking the last section as a conscience clause that stands alone? But it can also be viewed that taken as a whole W-4.9006 stands in tension with F-1.0403 and it should be subject to the protection of the equality clause.

Finally, I do have to acknowledge that it is disconcerting that the PJC decision is contrary to clear guidance given by the Stated Clerk’s office following passage of the new language. Furthermore, the clerk’s guidance reflects the intent of the Assembly regarding conscience as section W-4.9006 was not in the original overture or process language of the section but was added by the committee and the Assembly. (Hence its position at the end of the section.) Furthermore, the statement by the committee seeks a proactive process of reconciliation on this matter.

And for one added complexity, there is another tie-in to the 222nd General Assembly here — One of the Co-Moderator Candidates, Ruling Elder David Parker, is from Salem Presbytery. Not a sure thing we will see this come into play at the Assembly, but something to watch for.

These are a lot of words for a topic that has a long way to run. No word on an appeal yet and uncertain if, or how, it will arise at the upcoming General Assembly. All I can say is… Stay Tuned!

The Long View Of Presbyterianism

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So this book was officially released yesterday. Through the efficiency of a shipper I received my copy a few days early and so far I have only had time to skim through it. It looks good, from what I have seen, and I hope to carve out a bit of time later in the month to more carefully read it.

But what I have found interesting in the lead up to this has been a certain amount of push-back I have gotten from several different quarters as I have unapologetically indicated my interest in, and anticipation of the book before its release. My overall interest in Presbyterianism and Presbyterian history is enough to justify my anticipation of this book. But it was further heightened earlier in the year when the author, Sean Michael Lucas, was featured in a documentary produced by Union Presbyterian Seminary called Division and Reunion.

The push-back I have received, both in general over my years of blogging and specifically regarding this book, usually can be boiled down to the statement of either “But they ordain (fill in the blank)” or “But they do not ordain (fill in the blank).”

So here is a response and why this book matters in either case.

First, it is easy to just view this as an academic exercise. I am interested in global Presbyterianism, history and polity. That alone is enough for me to be interested in this book.

But let me dig in a little deeper. Please note the subtitle of the book, “The roots of the Presbyterian Church in America.” (emphasis added) What are those roots? It is predominantly the PCUS, one of the predecessor denominations of the current PC(USA). Hate to break it to some of the mainline folks but this is a book that is mostly about your roots too. The book has 12 chapters and is about 328 pages of narrative text. Of those, only two chapters and about 48 pages deal specifically with the actual formation and subsequent development of the PCA. Yes, most of the book deals with our shared heritage.

I am aware that a few objections can be raised about considering our shared heritage through this one book, one that it is written from a PCA perspective. Fair enough, and if I find it too heavily biased I will report that back to you when I write my final review. But based on the contributions by Professor Lucas to the documentary mentioned above I expect an academically honest and nuanced, if not neutral approach.

Another objection is that the PCUS was only part of the reunion and the PC(USA) has a lot of history from the northern side as well. (The PCUSA + UPCNA => UPCUSA line.) Again, a valid argument and again, I will find out more when I read it. But some of the more complex characters in the PC(USA) family tree, such as Robert Lewis Dabney and James Henry Thornwell, were part of the southern branch and it can be argued that their influence continues to the present day in both current branches. But to be fair, the book appears to start near the beginning of the twentieth century and neither Dabney’s nor Thornwell’s name appears in the index.

Finally, there is that doctrine and polity question about ordinations and a number of other differences. On this count let me remind you that the PCUSA began ordaining women as teaching elders in 1956, making that not quite six decades out of a history that spans over three centuries. Furthermore, ordination is evolving in other branches as well with women’s ordination becoming much more widely accepted in the EPC and questions being raised about deaconesses in the PCA. In the long view of American Presbyterianism there are a number of issues like this which have changed over the years with varying speed in different branches.

It will also be interesting to see what parallels and differences there might be between the PCA exodus from the PCUS and the current ECO exodus from the PC(USA). The Forward talks about the interest of the founders of the PCA to have a mainline denomination that was “characterized by biblical authority, doctrinal orthodoxy, experiential piety, and missionary zeal.” That sounds a lot like some of the core values of ECO.

I will acknowledge that there is another reason for some of the push-back. There is still concern and skepticism on the part of a few people I have spoken with about the way that the PCA/PCUS split played out that was very hurtful to them. In a few cases this is not just a continuing sore point but is still an open wound. I am curious to see how the book deals with that aspect of the formation of the PCA.

There is a final reason for taking an interest in this book and it gets down to something that is being talked about a lot in the PC(USA) right at the moment – Presbyterian Identity. The Epilogue to this book is titled Presbyterian Identity and the Presbyterian Church in America: 1973-2013. Again, the PCA identity and the PC(USA) identity developed out of some shared roots if not exactly the same roots. In his Forward, Ligon Duncan talks about the vision and legacy of the PCA concluding “Unwittingly, [the founders of the PCA] forged a body that has played a significant role in the resurgence of Calvinism at the end of the twentieth century and in the beginning of the twenty-first.” But his next line is “Yes from the onset of its history, the PCA has struggled with its identity.”

In some regards the PC(USA) and the PCA may be more alike than they want to admit. One of the manifestations of their shared roots is the fact that both are currently struggling to come to terms with their past regarding racial ethnic ministries and social justice work and figure out how to move beyond that to become a more inclusive and diverse churches for the future.

I found it interesting in the Twitter chat on PC(USA) Identity a couple days ago that one person commented “while history is important we need to forget ‘the way things used to be.'” If I correctly understand what he had in mind I might rather say that we need to move beyond the “seven last words of the church” – we’ve never done it that way before – but we need to realize how much of our present identity is shaped by our roots and how much we need to understand those to move beyond them in the future.

That is to say, I think we really do need the long view of American Presbyterianism because if we focus only on the last couple decades we miss a lot of the struggles, the high points and low points that shape our identity as American Presbyterians today. Looking forward to seeing if this book will help inform our knowledge of that history.

Note: Thanks to the reader who pointed out that I was not as precise as I had intended. The PCUSA began ordaining women at teaching elders in 1956 but it was a progressive move with ordination as deacons and ruling elders in the 1930’s. The above text has been modified to be more precise.

The Discussion of PC(USA) Identity And Musings On An “Ecclesiastical Hackathon”

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About a month ago the Moderator of the 221st General Assembly of the Presbyterian Church (U.S.A.), Heath Rada, issued a “Call to the Church” to rethink what the PC(USA) should look like and in doing so build trust within the church. This started the wheels in motion for a discussion in the denomination about what the identity of the PC(USA) is now and what it should be. Specifically he said in his remarks:

It became apparent [within a small task force on mission funding] that we all believed a painful situation existed [in the PC(USA)] and for anything significant to be accomplished we must find ways for that trust to be restored. It was felt that our denomination needed to explore these matters in depth and that I should announce a CALL TO THE CHURCH to help in addressing them.

The statement goes on to list five areas of importance, from the church’s changing place in the wider culture to the theological institutions to the urgent need for action. And with that the statement outlines five steps to take but at multiple points emphasizing the need to involve all levels of the church.

In a follow-up article in the Presbyterian Outlook he updates us on the response he has gotten and what next steps might be. While some are a bit further off – specifically part of the preparation for the 222nd General Assembly – other steps were being implemented quickly. This past week we saw the first of those and that is a survey opened up by Research Services to gather input from the full breadth of the PC(USA). You are encouraged to “Join the Conversation” and you have until November 13 to respond on that survey.

Another step is the announcement of two Twitter chats with the Vice-Moderator of the 221st General Assembly, Larissa Kwong Abazia (@LarissaLKA). The first chat begins this afternoon at 6 PM EDT (3 PM PDT) and will use the hashtag #pcusaidentity. The second chat is on Thursday November 12 at 9 PM EST (7 PM MST).

In reading that follow-up article a few things jump out at me. One is that the responses include “groups…wanting to be part of the conversation.” So must a group come forward to be included? Another is that Office of the General Assembly and Research Services will be the ones surveying the church and figuring out how to initiate discussions. It struck me that groups and offices in the national church seem to be headlining what looks like an institutional response. This is no surprise since at one point in the initial Call Moderator Rada wrote:

Again let me state the obvious. Someone has to take a lead. I am asking that the denomination affirm and actively participate in the COGA process which is getting ready to be unveiled and which will undertake the massive task of assessing the church’s will (in accordance with God’s will) concerning who and what we need to be as a denomination.

An interesting article three weeks ago takes a very different approach…

The Presbyterian Outlook published an op-ed piece by Deborah Wright and Jim Kitchens titled “An Open Letter to Moderator Heath Rada: What if . . . we held an ecclesiastical hackathon?”

As Presbyterians you have to love the idea, but more on that in a moment.

Their idea is an open call and competition where people form teams of six individuals and come up with their ideas about what the PC(USA) should look like or be doing. As they say:

Game theorists radically believe that the solutions to tough social problems reside in the players. Adaptive Change theorists believe deep challenges of uncharted territories must find solutions in unknown corners. Positive Deviance theorists act on the notion that the village has the answers, if one only looks to the fringes. What if this once – instead of committees and task forces and hired expert consultants – what if . . . we bucked up our Reformed theology and went looking for our unheralded prophets out there, trusting God to provide!

The idea is that a set of “rules and tools” would be issued by the Presbyterian Mission Agency Board (PMAB) and any group of six members of the PC(USA) would have a few months to assemble a team and present a plan, solution, strategy, what ever was being asked for.

A number of theological and polity positives jump out at me here. As the authors emphasize, we are a priesthood of all believers. Why should we let the brains at OGA and PMAB have all the fun with this. The Reformed community should be the specialists at crowd sourcing as we believe decision making and the corresponding mission are to be done at the lowest applicable level and our structure is supposed to allow the most people and those with particular gifts for the situation to be involved.

It is arguable whether groups of six are theologically supported here – seven is a more spiritual number or we could just think of two groups of six making twelve. But in our church history it was the group of the “Six Johns“, led by John Knox, that over four days wrote the Scottish Confession of Faith of 1560. Not exactly a hackathon since they were the only group working on it but still a model of a group of six that worked quickly to produce a product that changed history.

Now looking at this proposal I do cringe a little bit to see that the process is directed by the agencies at the top. They are the existing coordinating bodies after all and in a position to be able to do this so there is a solid rational for this. But let’s think a bit outside the box here.

What if we thought about this a bit more as a crowd sourced or grassroots project and tried to find another point to run this from. What if the responsibility were devolved to someplace in the church that is actively doing something like this, such as the 1001 New Worshiping Communities group? Or maybe an existing recognized affiliated body like the NEXT Church group or the Presbyterian Outlook board. Or maybe something completely different like a joint steering group made up of members of the Covenant Network and the Fellowship Community? Or a really radical thought: Just go for it!

The idea would be for groups that wanted to get involved to brainstorm changes and then send it to the next General Assembly from the bottom up. Get your group together and then take the idea to your two or three nearest presbyteries for endorsement as ascending overtures so they will be considered as business in Portland. If this hackathon concept is taken seriously maybe one of the commissioner committees at GA could have the responsibility for reviewing these and helping the Assembly to think in new ways. And remember, the deadline for proposed Book of Order changes is February 19, 2016, and for overtures with financial implications it is April 19, 2016.

So there you have my riff on the hackathon idea. I don’t think this is too far off from the ideas Landon Whitsitt discussed in his book Open Source Church. And remember, the hackathon – or whatever you want to call it – concept has two purposes: One is discussed above as a model for drawing more fully from the wisdom and knowledge of the whole group. The other is to involve more people in seriously visioning and thinking about the problem and empowering them to do something about it so they have ownership of situation. This is not answer a survey or participate in a guided discussion sort of thing. The idea is to empower any interested member to dive into the details, inner working and think about the problem at the deepest levels. Where it may go we don’t know so this certainly could be a “stay tuned” moment for the PC(USA).

You Keep Using That Word…

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[Prefatory note: Yes, it has indeed been almost two months since I last posted here, a full month beyond my planned quiet period. While I have several articles in draft form that I want to complete I have been busy on a couple of other fronts that has taken time away from my writing. I am hoping to be a bit more regular for the next few months. In addition, I have a large data acquisition and analysis project related to my Big Tent series that has been where I have dedicated my blogging hours. We will see where that goes.]

Today was one of those days where I ran across something that hit one of my sensitive nerves, raised my blood pressure and sent me to the keyboard to vent. It was an online article from the Presbyterian Outlook titled “Distance education: Seminary comes to you.” It is overall an interesting article from the University of Dubuque Theological Seminary – and not from the Outlook staff – that talks about distance learning, particularly for those that don’t traditionally attend seminary. The lede begins with a quote from back in May from the Moderator of the General Assembly of the Presbyterian Church (U.S.A.), RE Heath Rada:

Recently Heath Rada, moderator of the 221^st General Assembly of the Presbyterian Church (U.S.A.), asked, “How might the denomination use the seminaries more effectively? . . . Could the training of commissioned ruling elders be moved under the seminaries’ oversight? Might a renewed emphasis on education of the laity be incorporated into the curricula of these schools in ways that could incite enthusiasm throughout our denomination in new ways?” The University of Dubuque Theological Seminary (UDTS) has been asking just these sorts of questions for the last 15 years and has answered with the development of a wide variety of online educational options for the theological education of laity and clergy.

Did you catch the wording? I did a quick check on the PC(USA) Book of Order and the words “clergy” and “laity” are not to be found. Even worse, this quote, and in places in the rest of the article, seem to use “laity” interchangeably with “ruling elder.” (The term is also used in places where they talk about other educational tracks that could include students from non-Reformed traditions so it may be awkward for the Presbyterians but technically acceptable.)

To be fair, this is not the only place in discussions of Presbyterian polity that you will find these terms used. But in a strict sense as I understand it Presbyterians know nothing of the laity in its traditional sense. To quote that bastion of knowledge, the Wikipedia article for laity,

Presbyterianism

Presbyterians do not use the term “lay”. Thus the Church of Scotland has “Readers”, men and women set apart by presbyteries to conduct public worship. This arises out of the belief in the priesthood of all believers. Ministers are officially ‘teaching elders’ alongside the ‘ruling elders’ of the Kirk Session and have equivalent status, regardless of any other office. In the Church of Scotland, as the Established church in Scotland, this gives ruling elders in congregations the same status as Queen’s chaplains, professors of theology and other highly qualified ministers. All are humble servants of the people in the congregation and parish. Ministers are simply men and women whose gift is for their role in teaching and possibly pastoral work. They are thus selected for advanced theological education. All elders (teaching and ruling) in meetings of Session, Presbytery, or Assembly are subject to the Moderator, who may or may not be a minister but is always an elder.

OK, Wikipedia is not my first choice for a credible argument, and in this case I disagree with a couple other details in the article and the emphasis is on the Church of Scotland, but I think it correctly makes the point that there is a priesthood of all believers and some are set aside for ordered ministry. Furthermore, teaching and ruling elders rule jointly and in the administration of the church generally either flavor of elder may hold any given leadership position.

Now, if you want the argument from a credible Presbyterian source, you can do no better than Teaching Elder Joe Small, the previous head of the PC(USA) Office of Theology and Worship. In a talk he gave in 2010 before he retired he is quoted as saying “Clergy and laity are two words that should never escape the lips of Presbyterians.” He expands more fully on the historical development of the ordered ministry in the Reformed tradition in a chapter he contributed to a book on church governance.

If you want corroboration of this thought, two other giants of Presbyterian polity, John Bolt and Jan Edmiston have also spoken or written about the distinction and its importance. And yes, I have ranted about this before – as I said it touched a sensitive nerve with me.

So as I close this discussion, or a sequel rant if you will, I want to be clear that this is not just a semantic distinction. In my thinking about Reformed theology this is at the heart of how we view ourselves as the Body of Christ. Traditionally the use of the terms clergy and laity imply a difference in function and standing between the two groups. If we accept the concept of the priesthood of all believers this distinction does not exist. Yes, there is an ordered ministry for proclamation, one for spiritual guides and a third for mercy ministry. But these are always exercised within the context of the covenant community. It is everyone working together with some set aside (not elevated) for particular tasks.

OK, rant over. We now return you to your regular programming.

[And it is nice to be back. More about my summer later.]

The GA Junkie

The Politics of Presbyterianism