PC(USA) 101 @ Faith Church Stephanie Friant 2/17/13 1

Presbyterian Church (USA) 101 Stephanie Friant, Minister of Adult Visitation, Faith Church

Sunday, Feb. 17, 2013 Topics to be covered as requested by Faith Session:

Polity overview (& why Book of Order was changed)

History

Understanding of the Confessions

Biblical interpretation

Pros & Cons Presentation parameters/disclaimers:

This is meant to inform individuals of historic facts and other information from which individuals may make their own findings.

I have a particular perspective being a born and bred Presbyterian, participating in 12 congregations throughout the US, and meeting all the requirements and standards to seek a call as a Teaching Elder. While I would like to, I am unable to keep out of this presentation where I am at this moment on my faith journey.

Additional Information

Ordination vows for PC(USA) & ECO.

Q & A from the Presbyterian of the Twin Cities (questions asked on behalf of Faith Church).

A selection of PC(USA) official programs and groups from within the PC(USA) community.

Guidelines for Examination of Church Officers, Covenant Network (not an official PC(USA) document).

A few documents on denominational discernment within the PC(USA). All available online.

Polity Beginnings of American Presbyterian Polity: 1706 – First organized presbytery (in Philadelphia) 1788 – General Assembly created for the new national church (only after national independence)

The first Constitution of the Church consisted of the Westminster Confession of Faith, the Larger and Shorter Catechisms, the Directory of Worship and the Plan of Government and Order. It defined what the church believed, what needed to be done, outlined the organization (sessions, presbyteries, synods, General Assembly) to enforce the standards. The current Constitution consists of the Book of Confessions and Book of Order (Form of Government, Worship and Discipline). Basics “Our authority is expressed corporately rather than personally. We place authority in ordered groups elected by the people, believing God works through groups in significant ways. …We are wise enough to know the majority isn’t always right. Still, in keeping with our trust in the ability of the Holy Spirit to speak and work through the many, we put great confidence in the corporate decisions of those who have studied the Word, prayed their prayers, learned from life and one another. Motivated supremely by a love for God, and responsive to their own minds and hearts above everything else, they vote their understanding of Heaven’s will.”1

1 How To Spell Presbyterian, Revised, James W. Angell, 1984, pg 12.

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John Calvin: polity makes a difference.

important that the church make more sense than the world

you need to do things better than those in secular society does it, not a social club but a divine reality

a rightly ordered church – in accordance to the Word of God – is an aspect of expressing the scriptures Sessions/Councils: The new Form of Government has reverted the name of ‘Session’ back to ‘Council’.

The Council is composed of elected members, Ruling Elders, of the congregation. Through this election, all the members contribute to the future direction of the church.

The Ruling Elders, with the Teaching Elder moderating the meetings, determine how Christ’s Church fulfills its mission in the local community.

Recent changes in the FOG have strengthened the leadership role of the Ruling Elders.

Councils are similar to city governments. Presbyteries:

The Presbytery is composed of Ruling Elders and Teaching Elders from the various congregations.

Presbyteries use the combined resources of knowledge, faith, funds, time, and energy to support the work of the local congregations.

The Presbyteries make the final decisions on changes to the Book of Order.

Recent changes in the FOG have strengthened the power of the presbyteries over the GA.

Presbyteries are like state governments. General Assembly

The GA is composed of Elders elected from the various Presbyteries.

Like the Presbytery, the GA provides a forum for discernment and maximizing national resources for the benefit of the local church. The GA does provide suggested guidelines for local churches and presbyteries, but they are not required.

The GA is similar to our national government. Synods

Synods are mid-way between presbyteries and the GA and are an additional source of cooperation and support. The future of the synods is under consideration.

General Assembly Permanent Judicial Commission

Presbyterian polity assumes that human beings, and even their discernment using this process, will err. To add an additional check, churches and presbyteries can challenge decisions or actions in court.

The GAPJC is similar to the Supreme Court. Why did the PC(USA) change the Book of Order? In seeking to be faithful and open to God’s continued reformation, the Presbyterian Church (U.S.A) implemented a new Form of Government in July 2011. With greater freedom and flexibility, the new Form of Government encourages congregations and councils to focus on God’s mission and how they can faithfully participate in this mission. In offering a structure that is more horizontal than hierarchical, the new Form of Government encourages the church to be open to the guidance of the Holy Spirit as it seeks to be Christ’s body and live out its calling as a community of faith, hope, love and witness. Below you will find various handouts, presentations and resources focused on the new Form of Government that are intended to provide helpful background information and generate church-wide discussions about key themes within the new Form of government. (http://oga.pcusa.org/section/departments/constitutional-services/form-government/) Stephanie’s Take

Decades of growth, social challenges, schisms and reunifications, and new situations led to more adding than modifying or deleting of the “standard operating procedures”. Points were elaborated in order to address issues as the situations arose. This created more bureaucracy, some redundant or unnecessary. A review and revision (mostly a deletion of requirements) streamlined the unwieldy book. It continues

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to be complicated, but it is now less complicated and more flexible. The Presbyterian history and polity demonstrates that change comes slowly and in stages.

Demographic shifts were making it very difficult for congregations to comply with all the “operating procedures” in the old FOG. The “perfect church” for the old FOG would be around 400 members. Decreasing church size made the polity impossible, so revision was necessary.

More of the “power” has been returned to the Presbyteries from the GA, allowing for more decisions to be made on the local level without national interference. (Local level: Presbyteries are the reflection of the active participation of the local churches.) For Faith Church within the Presbytery of the Twin Cities, the checks and balances of Presbyterian polity should prevent any requirements to be permanently forced on the congregation.

In practice, most Ruling Elders, let alone members of the congregation, are not familiar with the BOO, let alone the FOG and Confessions. Since they are supposed to be following it, why not make it easier and more applicable to their leadership needs and busy lives?

History First Schism2: Adopting Act (1729), New Side-Old Side Separation (1741-1758) Setting: “The Writers of the Westminster Confession in the 1640’s, while embracing aspects of the Age of Reason, maintained that believers could only know the message of redemption through the “inward work of the Holy Spirit, bearing witness by and with the word” in their hearts. In the eighteenth century, an Age of Enlightenment, Christians in the Reformed tradition experienced spiritual quickenings called…”Great Awakening” among the American colonialists.”3

The First Awakening (or The Great Awakening) was a Christian revitalization movement that swept Protestant Europe and British America, and especially the American colonies in the 1730s and 1740s. It resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ. Pulling away from ritual and ceremony, the Great Awakening made Christianity intensely personal to the average person by fostering a deep sense of spiritual conviction and redemption, and by encouraging introspection and a commitment to a new standard of personal morality. (Wikipedia) Trigger: Division on how strictly one had to subscript to the Westminster Confession. Adopting Act – compromise in 1729, supposed to “fix things”

Ministers would subscribe to the Westminster Confession “as containing the system of doctrine” found in the Bible; if a candidate had scruples about any part of the Confession, it was left up to the presbytery to decide if these scruples posed a bar to ordination, subject to review by higher courts. …[This brought together the] conservatives who favor a strict and exclusive confessional position, liberals who favor a broad reading of the church’s position, and loyalists who want to conserve the denomination. …The strict presbyteries got stricter, and the broad ones got broader.”4 Separation ended in 1758: The two sides became closer the longer they were apart, leading to the decision to remain together as a denomination.

2 Note that there have been additional divisions and/or departures within the Presbyterian tradition, however these are the

most relevant for the purposes and limitations here. None of these denominations have experienced growth that exceeded the projected growth rate prior to leaving. 3 Brief History of the Presbyterians, James H. Smylie, 1996, pg 48.

4 Presbyterian Pluralism: Competition in a Protestant House, William J. Weston, 1997, pg 4

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Old Side New Side

Awakening Opposed Approved

Synod/Presbytery Synod had legislative powers over Presbyteries

Synod only advisory – Presbyteries could diverge

Visiting Pastors Visiting pastors must be approved of by “installed” pastor

All pulpits open to fellow pastors (due to empty pulpits during westward expansion)

Doctrine Strict subscription to Westminster as a standard of belief

Opposed being bound to anything created by humans, preferring only the Bible

Worship Decent & in order, preferring highly educated clergy (experience)

Demonstrations of emotions permissible

Second Schism: Plan of Union (1801), Old School & New School (1837) Setting: After the reuniting of the Old Side and New Side, there continued to be two major viewpoints.

With the expansion of the United States, the various denominations/associations moved to convert those on the frontier. Due to distances between settlements and homesteads, traveling pastors or local laity were often preaching, rather than only ordained, highly-educated pastors. (How to prove one was ordained?)

The Second Great Awakening of the late 1700’s to early 1800’s focused on revivals and evangelism. In addition to personal salvation, the movement worked to get rid of all sins. Conversion was a public, not private matter, as it furthered the work of Christ within society. Presbyterians were very active in these revivals. This era highlighted emotional worship, which was favored by the New Side.

Plan of Union – As a result of the expansion on the frontiers, the Congregationalists and the PCUSA agreed to help each other, rather than compete for members. They cooperated with church management, crisis management, pastor supply. Only after this did the Congregationalists become a national denomination. Some saw cooperation as a threat to the unity and purity of the church.

Trigger: General Assembly in 1837, dominated by Old School: annulled the Plan of Union and dismissed a number of synods. New School believed that this action was against the established polity and expectations of “decently and in order”.

Old School New School

Confessions Stress creeds, subscriptionists Aid in faith discernment, not ends

Polity Oder part of divine law, constitution not ad hoc, elders must be properly appointed

Polity based on needs of current society/church

Revivalism Opposed to excessive emotions Willing to put up with excess emotionalism as that is a natural result

Theology Opposes laxity, stresses doctrine Stresses paradoxes of faith, allows for mystery

Slavery Reform or delayed, orderly abolition Immediate abolition

General Assembly declarations (1910, 1916, and 1923) & The Affirmation (1924) Some saw the need to establish “’essential and necessary’ articles to protect the faith”5: 1. Inerrancy of the Scriptures 2. The virgin birth (and the deity of Jesus) 3. The doctrine of substitutionary atonement 4. The bodily resurrection of Jesus 5. The authenticity of Christ's miracles

5 Brief History of the Presbyterians, James H. Smylie, 1996, pg 113-114

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There was an understanding that these were binding on ordained leaders, however, they had not been submitted to the presbyteries for approval. Those who opposed to the procedure (not decently and in order) and the content wrote and submitted the Affirmation. The Affirmation has six sections that can be summarized as: 1. The Bible is not inerrant. The supreme guide of scripture interpretation is the Spirit of God to the individual

believer and not ecclesiastical authority. Thus, "liberty of conscience" is elevated. 2. The General Assembly has no power to dictate doctrine to the Presbyteries. 3. The General Assembly's condemnation of those asserting "doctrines contrary to the standards of the

Presbyterian Church" circumvented the due process set forth in the Book of Discipline. 4. None of the five essential doctrines should be used as a test of ordination. Alternated "theories" of these

doctrines are permissible. 5. Liberty of thought and teaching, within the bounds of evangelical Christianity is necessary. 6. Division is deplored, unity and freedom are commended. Note: The Affirmation does not say that any of the mentioned doctrines are untrue. It only reaffirms that any requirements of belief in addition to the Bible, even if it is a direct quote or a doctrine based on the Bible, opens us to idolatry. (I know, this can be confusing!) Women’s Ordination (1915-1978) (1920 – women right to vote in USA) 1915 – PCUSA women were allowed to be elected as Deacons 1930 – first women Elders elected and served at GA 1956 – PCUSA, First woman ordained to the Ministry of Word & Sacrament (North); 1964 in PCUS 1972 – UPCUSA, First woman elected moderator (North); 1978 in PCUS) For Women’s Ordination to happen, the interpretation of Scripture came into question. The following are comments from a 1956 GA theological statement.6

Our solution must be found in accord with the principle state in the Confession of Faith (Ch. I, sec. 9): “The infallible rule of interpretation of Scripture is Scripture itself.”

It has been the tradition of our Church, however, that women should not be elected elders or deacons.

Can we say that it is in accord with God’s will that, without exception, women must be quiet among the people of God…

We believe that the Church has experienced His leading, and this guidance is seen in things like the following: …Nor do we wash one another’s feet…we no longer argue that human slavery is justified by the Bible…

We believe that the Holy Spirit is leading us today into a new understanding of the place of women in the Church.

Note: • Women are required to have access to membership on various councils and committees – built on the

Presbyterian premise that all voices must have an opportunity to speak. • Women continue to face discrimination at all levels of the PC(USA) – one recent story was how after

preaching in a modest suit, an older gentleman told this younger intern that she needs to always wear a robe as her curves were too distracting.

• Female pastors are also not required to accept a call at a church where they know their ministry will be diminished by the fact they are women.

6 “The Position of Women in the Church”, Selected Theological Statements of the Presbyterian Church (USA) General

Assemblies (1956-1998), pg. 454- 462.

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Reunification: PCUS (1865) & PCUSA (1870), PC(USA), 1980

Both the conservative and progressive sides continued to use the same polity. Over time they developed similarly within the growing United States (and missions overseas) and came closer together in areas of worship, theology, governance and missions, often working together.

The Old and New Schools of the South joined together to form the PCUS, and in the North, the PCUSA.

In 1980, the PCUS and PCUSA reunited. Ordaining Gay Teaching Elders Resources are listed at the end of this handout for further discussion/information. Due to the context of this presentation, I am not discussing it in length here.

However, it is my understanding that accepting marriages between individuals of the same sex as permitted by God is consistent with the PC(USA)’s history of development, both in polity and in theological understanding of the Scripture. Also, allowing for the ordination of active gay individuals under the same standards of active heterosexuals, is also consistent with the progression of the PC(USA)’s history. This does require a different theological interpretation of Scripture than the many conservative interpretations.

Confessions These confessional statements are subordinate standards in the church, subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him. While confessional standards are subordinate to the Scriptures, they are, nonetheless, standards. They are not lightly drawn up or subscribed to, nor may they be ignored or dismissed.

The church is prepared to instruct, counsel with, or even to discipline one ordained who seriously rejects the faith expressed in the confessions. Moreover, the process for changing the confessions of the church is deliberately demanding, requiring a high degree of consensus across the church. Yet the church, in obedience to Jesus Christ, is open to the reform of its standards of doctrine as well as of governance. The church affirms Ecclesia reformata, semper reformanda secundum verbum Dei, that is, “The church reformed, always to be reformed according to the Word of God” in the power of the Spirit. (BOO F-2.02) The church’s confessions are far more than ecclesial artifacts or intellectual abstractions, for The Presbyterian Church (U.S.A.) states its faith and bears witness to God’s grace in Jesus Christ in the creeds and confessions in The Book of Confessions. In these confessional statements the church declares to its members and to the world who and what it is, what it believes, what it resolves to do. (BOC, pg. xxxii) The Presbyterian Church (U.S.A.) does not recognize any one confession or collection of confessions as an absolute, infallible statement of the faith for Christians of all times and places. In the Reformed tradition, the authority of all confessional statements is “subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him,” and therefore provisional, temporary, and relative. Thus, any confession or collection of confessions is subject to revision and correction. Nevertheless, as a constitutional matter, change in The Book of Confessions is a momentous decision, affecting the church’s understanding of its faith and life. (BOC, pg. xxxi) For comparison:

The Reformed understanding of the church’s confessional and theological tradition sees contemporary Christians as participants in an enduring theological and doctrinal conversation that shapes the patterns of the church’s faith and life. Communities of believers from every time and place engage in a continuous discussion about the shape of Christian faith and life, an exchange that is maintained through Christ in the power of the Holy Spirit. Today’s church brings its insights into an ongoing dialogue with those who have lived and died the Faith before us. Voices from throughout the church’s life contribute to the interchange – ancient voices that

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Interpretation is the method in which one understands the Scriptures. As we read we automatically determine what the text means to us in relation to our knowledge, motivations, and environment – this includes determining what questions we may formulate from the text. Critical interpretation of a text includes: understanding the original context/setting, a literary analysis (letter, story, metaphor, etc.), analyzing the translation from the original language to English (or other language), comparing to similar texts within the Bible, understanding the author (personality, location, methods of relating, motivation), etc.

Authority is what role the Scriptures or particular Scripture plays in an individual’s or the church’s life. Does it have final authority, meaning that it trumps all human judgment? Does it have situational authority, in that it can be applied in some areas and not others? Does it only have authority when we determine that it is the best choice between available options?

Biblical inerrancy is a way of expressing a commitment to the belief that the Bible contains no “errors” of any sort and is completely truthful on all matters on which it teaches such a history, science and biology.

Biblical infallibility is the belief that what the Bible says regarding matters of faith and Christian practice is wholly useful and true. It is the “belief that the Bible is completely trustworthy as a guide to salvation and the life of faith and will not fail to accomplish its purpose”.

Biblical inspiration is the belief that God is the source behind biblical writings and acted through the Holy Spirit with the biblical writers (and editors) to communicate what God wish to communicate. This includes a spectrum of detailed understandings of exactly how the Holy Spirit acted in relation to the writers and editors. For me, using the word ‘inspiration’ is not enough to understand the true intention of the person using it.

articulate the enduring rule of faith, sixteenth and seventeenth century voices that shaped the Reformed tradition, and twentieth century voices that proclaim the church’s faith in challenging contexts. The confessions in the Book of Confessions were not arbitrarily included, but were selected to give faithful voice to the whole communion of saints. (The Fellowship Theology Project, Pg 3)

PC(USA)/ECO: There is little distinction between PC(USA)’s and ECO’s official understanding of the Confessions. However, in practice it is difficult for any group to hold all of the confessional statements in equal balance. Within the PC(USA), the newer confessions tend to dominate, while Westminster dominates within ECO. The accurate stance – for both ECO and PC(USA) – is that all are equal and equally subordinate to Scripture.

Biblical Interpretation

The heart of all confessions is the earliest confession of the NT church, “Jesus is Lord”. (Strictly speaking, therefore, Christians confess not what but in whom they believe.) (BOC xiii) Centrality of Scripture (W-2.2001) The church confesses the Scriptures to be the Word of God written, witnessing to God’s self-revelation. Where that Word is read and proclaimed, Jesus Christ the Living Word is present by the inward witness of the Holy Spirit. The Apostolicity of the Church (F-1.0302d) The Presbyterian Church (U.S.A.) affirms the Gospel of Jesus Christ as received from the prophets and apostles, and stands in continuity with God’s mission through the ages.

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The Bible is the record of mankind’s relationship with God in relation to the Gospel of Jesus Christ.

The Bible is not inerrant, and is almost infallible. The Bible is the guide to salvation through Christ, but is not completely trustworthy as it was written, re-written and interpreted by humans.

As fallible human beings, we can never be absolutely sure that our interpretation of the Bible, even ‘written as directed’ by God, is correct. Therefore, we must always reserve some doubt in our own judgments as it is impossible for us to know the totality of God. Group discernment is the Presbyterian answer to idolatry in all forms, including making group discernment an idol.

We must be open to discernment of new interpretations as they are revealed through the Holy Spirit and are consistent with the Bible.

The Bible is the right path for us, but may not be for others. While we can share the Gospel, we cannot be completely certain that God has created only one path for salvation. (Note: Can Christ appear as something else?)

Pros & Cons of PC(USA) Pros Cons

Polity Known factor, even if not perfect. (Only God can create perfection, if God wills.)

Bureaucracy has grown from increased size and complexity of the membership. Recent changes to cut the bureaucracy require an uneasy transitional period.

Presbyteries Involvement of local churches is essential to the decision making process. The Presbyteries are the local churches.

Presbyteries vary depending on the congregations and seminaries within their boundaries.

Building Ownership

The original purpose of this clause is to be a safe-guard against individuals or groups whose mismanagement (embezzlement, etc.) leads to losing the church building. This is also in-line with the premise of communal discernment within our polity.

Individual congregations have to go through the Presbyterian process of discerning with other members who may have a different perspective. Decisions require time.

Conservative Voice w/in the Presbytery

As an uncommon voice, Faith’s conservative voice is the check to otherwise unbalanced liberal voices.

Faith is marginalized and is the generally the dissenting voice. This creates frustration and a feeling of lacking support.

Resources Many programs are established and actively provide to members, individuals & churches.

Within the variety of programs, it is difficult to find the resources.

Meeting Local Needs

Congregations are already engaged in finding creative ways to maximize the resources that God has provided. Many churches are engaging in partnerships with each other – urban and rural – to share resources and further each other’s independent missions and goals.

Mainline congregations continue to face decreasing resources that require changing status quo, increased creativity, and a return to lay vs. staff leadership and initiative.

Biblical Interpretation

An individual’s personal relationship with Christ for salvation is paramount, yet understood that only with community our idolatry can be held in check. This allows for err, but ultimate salvation is left to God.

The Presbyterian system of polity does its best to allow God’s Will to be known. However, as it is voluntary, outcomes are based on participation. This allows for err, which can endanger one’s salvation.

Approach to Church Growth

Provide interconnected communities opportunities for spiritual education and mission. Through showing what it means to be Christian, others will want to join.

Not guaranteed by humans will or action.

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Inter-faith relations

As the world becomes increasingly interdependent, we can be open to God’s work in all people.

While evangelism to those without faith is easily acceptable, evangelism to those of other faiths becomes tricky.

Membership Approach

For seekers who want their journey to be validated as well as grown.

The lack of defined standards leads to confusion.

Theology: Satan

Final understanding of if the Satan is as real ‘person’ or a metaphor is left to the individual.

Without a ‘real’ Satan, fighting evil in the world can be watered down.

Theology: Sin We do our best to not commit sin, but our sin is ultimately judged by God, not man.

It is more difficult to guard against sin as an individual than within a community that is actively guarding and reacting to it.

Why Faith Church is important to Stephanie Friant (for her personal faith and professional ministry):

I am a Christian. I confess Christ as my Lord and Savior. I confess the Bible as the Word of God, but not the totality of God. I also confess that I can’t do it alone. For me, Presbyterian polity makes sense and continues to be an effective means for furthering my faith journey. I greatly value the discernment process within the PC(USA), even when I have not agreed.

Since coming to Faith, I have gained a deeper understanding and appreciation for conservative theological language. While all the churches I have been a part of have included members all over the spectrum, the progressive/liberal theological language has dominated my faith education. While I am still not 100% fluent, (thankfully Buck is very helpful and patient with all my questions!) I feel very blessed to broaden my faith vocabulary. o This language has allowed me to gain a deeper understanding to the everyday presence of miracles, the

real and present presence of God in everything, and that prayer is not only essential, but as necessary as air and water.

o I have become more active in my efforts to combat sin within my life, and when asked, to help others combat it in their life. I also have become acutely aware that I will continue to sin against the poor as I do not give all my wealth (or even all the excess) to those who are starving.

o I pray that more of those who use the progressive language are also blessed as I have. If Faith does continue with the PC(USA), I pray that the congregation will share their knowledge and understanding as part of the discernment process.

o I understand how the conservative voice feels marginalized within the Twin Cities Presbytery, however it is one main purpose of Presbyterian polity to give a voice to the marginalized as it is only through listening to all voices that we are truly able to discern the Word of God in our lives. I have been informed that there is an understanding within the Twin Cities Presbytery that they had not been tolerant of the conservative voice and there is an effort to do so. There is awareness and concern about not having a conservative option within the SW Metro area. (I see this as very hopeful and that the PC(USA) is getting the message!)

From a historical perspective, Faith is directly in line with the history of the PC(USA). Facets of both the Old Side/New Side and Old School/New School are present within the church. Faith is a unique mix of orthodox faith and unorthodox worship, with a wide range of beliefs and worship preferences. o Faith has allowed me to come to an authentic balance of holding a personally orthodox faith (seeing

everything through Christ) that leaves open the possibility that God may work in more ways than I understand. (Even 3 years ago I would have never considered myself an evangelist, but I do now!)

Faith is the embodies the history of the PC(USA). While other denominations will avoid contentious issues, even to the point of excommunication, the PC(USA) and Faith struggle with its place between the world constructed by humans and the Kingdom of God.

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o The Faith family dealt with the contentious issue of continuing as a church for the Czech community or to open its doors to others. The path they chose was courageous and a true act of trusting God.

o When the members of Faith, our blood and/or church family members, discerned to join this Presbyterian denomination, they understood that by becoming part of this polity they were submitting themselves to the mutual relationship of group discernment. They elected to be part of an organization that takes living out our faith as a serious struggle (As I understand from the history of this church, it was through low-interest loans from the PC(USA) that they were able to finance expanding the size of the physical church, which stimulated membership growth.)

Even though I have not been ordained as a Teaching Elder, I do my best to live as one. With that, I have committed myself to ongoing discernment within the PC(USA). I understand what it means to feel marginalized and in disagreement with the church, but I also believe (perhaps it is my strong family roots in the founding of this nation and as Scandinavian immigrants) that God calls me to grow where I am planted. o I understand, and have had to do it myself, that to grow we sometimes have to dig up our roots and

move, yet only after considerable discernment. Finding more fertile soil can be an important and essential step in our faith journeys.

o And as one who lives as a Teaching Elder, though not ordained and therefore in a very precarious position, it is my role, prayer and blessing that I honor and accept the discernment of the congregation.

From the first moment I walked into Faith Church, I felt the Holy Spirit’s presence. I continue to feel the

Holy Spirit’s presence within congregation and spreading out into the world with the members of the Faith family. I am humbled and blessed to witness and be part of God’s Work at Faith. I fully believe that God will continue to be present with and use Faith Church as long as the members welcome God in (and I don’t see that changing!).

I appreciate the sincere beliefs of all of the people who call Faith their church home. My prayer is that this process of discernment deepens our relationships with God, and in God’s Time, furthers the peace, unity and purity of God’s Church. I dare not begin to determine what God intends, so I continue to pray that God’s Will be discerned communally in the hearts and minds of the church according to the Presbyterian polity that we, as Presbyterians, have subscribed to. I trust in this process, though it has proven to err at times, I fully believe that it leads to where God is ultimately calling us as individuals, as churches, as denominations, and as God’s People.

Faith is a family that truly loves and cares for one another. We are a family that may not always agree, but we care for each other as fellow children of God and pray that we may each deepen our relationship with Christ in the midst of our unique lives, which God created. This, for me, is the foundation of Presbyterianism. Without the deep love and acceptance of each other, our polity cannot work.

I hope that I am an example of the amazing gift to the world that Faith is. I eagerly engage in and support the ministries and faith journeys of others within this church family, even if I do not always share the exact details of the theology. In the end, it is God’s Will that I seek to follow and it is God’s Kingdom that I strive to help bring about. It is through the sharing of our voices, as fellow children of God, that our polity may fulfill God’s Mission. It is through Faith’s voice, and others like it, that the PC(USA) may fulfill God’s Mission.

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Selection of Some Resources used for this Presentation: Please note that my college and seminary professors would disapprove of my method of citation. Also note that my use of Wikipedia was a short-cut for preparing this presentation, but what others wrote is

consistent with my understanding. (Noticed they often quoted sources I was using!!!) Online Documents – all free, downloadable: PC(USA) Book of Order http://www.pcusa.org/resource/book-confessions/ PC(USA) Book of Confessions http://www.pcusa.org/resource/book-confessions/ FOG to nFOG comparison charts:

http://www.pcusa.org/resource/comparisonchart-former-form-government-new-founda/ http://www.pcusa.org/resource/comparison-chartnew-foundations-and-form-governme/

nFOG Resources from PC(USA) – includes explanations, videos, etc. http://oga.pcusa.org/section/departments/constitutional-services/form-government/

Resources for the nFOG http://www.losranchos.org/2011/06/nfog-passage-reflections-by-keith-g/ Peace, Unity, and Purity of the Church report & related resources

(Principles of Polity: Their Contribution to the Peace, Unity and Purity of the Presbyterian Church) http://apps.pcusa.org/peaceunitypurity/finalreport.htm

The Crucified One is Lord: Confessing the Uniqueness of Christ in a Pluralist Society http://www.presbyterianmission.org/ministries/theologyandworship/issues-crucified/

The Theology Fellowship Project http://fellowshippres.wpengine.netdna-cdn.com/wp-content/uploads/Theology10.pdf

ECO Polity & Discipline Spring 2012 http://www.fellowship-pres.org/wp-content/uploads/Polity3.pdf

Selected hard copy resources: Black and Presbyterian: The Heritage and the Hope; Gayraud S. Wilmore, 1998 Brief History of the Presbyterians; James H. Smylie, 1996 Christian Doctrine, Revised Edition; Shirley C. Guthrie, Jr., 1994 Dispatches to God’s Household: The General Epistles; Nancy Benson-Nicol, 2012-2013 Horizon’s Bible Study How To Spell Presbyterian, Revised; James W. Angell, 1984 Presbyterian Creeds: A guide to the Book of Confessions; Jack Rogers, 1991 Presbyterian Pluralism: Competition in a Protestant House; William J. Weston, 1997 Reading the Bible & the Confessions: The Presbyterian Way; Jack Rogers, 1999 Reformation Thought: An Introduction, 3rd Edition; Alister E McGrath, 1999 Reformed Spirituality: An Introduction for Believers; Howard L. Rice, 1991 Selected Theological Statements of the Presbyterian Church (USA) General Assemblies (1956-1998) The Re-forming Tradition: Presbyterians and Mainstream Protestantism; Coalter, Mulder & Weeks, 1992 The Twentieth Century: A Theological Overview; Gregory Baum, editor, 1999 Westminster Dictionary of Theological Terms; Donald K. McKim, 1996 Some Online Resources Related to Pro-Gay Ordination These resources are provided for your personal research and judgment. Covenant Network of Presbyterians http://covnetpres.org/ (the “most” moderate) Biblical justification http://covnetpres.org/resources/faq/ Guidelines for Examination of Church Officers (from Covenant Network perspective) http://covnetpres.org/wp-content/uploads/2009/09/2011-Guidelines.pdf Contains blog posts written from personal perspectives. http://www.ecclesio.com/

PC(USA) 101 @ Faith Church Stephanie Friant 2/17/13 12

More Light Presbyterians http://www.mlp.org/ (the “most” liberal)