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CommissionerHandbook

Stated MeetingSeptember 20,

2011

McDonoughPresbyterian Church

427 McGarity Rd.. McDonough, GA 30253(770) 957-9890

8:00 – 9:00 a.m. Registration and Fellowship9:00 a.m. Stated Meeting

12:45p.m. AdjournmentThe Presbytery of Greater Atlanta's Strategic Purpose is to

be a catalyst, creator and equipper ofhealthy, vital and growing congregations in all regions of the

Presbytery.

Presbytery of Greater Atlanta

McDonough Presbyterian Church427 McGarity Road

McDonough, GA 30253770-957-9890

www.mcdonoughpresbyterian.comAugust 17, 2011

Dear Friends in Christ,

Welcome to the McDonough Presbyterian Church for the September 20, 2011 meeting of the Presbytery of Greater Atlanta. We trust that God’s grace will be with you as you prepare and travel to McDonough for this meeting.

McDonough Presbyterian Church was organized in 1827. For many years the McDonough Church was yoked with the Timberridge Presbyterian Church. Soon after moving to the present site in the mid-1970s, this arrangement of shared pastoral leadership was ended.

Our congregation’s motto is Serving Others Beyond Sunday Morning. Service in the community and larger world are a strong tradition in the church. Perhaps the signature event that marks this practice is following Hurricane Katrina in 2005 the McDonough Presbyterian Church housed the central emergency response center for the state of Georgia for disaster refugees. The spirit of this service still animates the life of the congregation.

McDonough Presbyterian Church has been blessed with stable pastoral relationships. Since 1945 there have been six installed pastors. Former pastors J. Phillip Noble, Randy Calvo and Dudley Rose are still members of the Presbytery of Greater Atlanta.

We are honored to provide the hospitality for the September 20, 201 Presbytery meeting. We trust and pray that our common commitment to God through Jesus Christ will be strengthened and empowered by the Holy Spirit at this time.

In Christ’s Grace and Peace,

Joel L. Alvis, Jr.

September 20, 2011 P a g e | 2

http://www.mcdonoughpresbyterian.com/


Interim PastorSO THIS IS YOUR FIRST PRESBYTERY MEETING…..

Welcome if you are a new commissioner to Presbytery. I hope this helps serve as a bit of orientation to you.

All the business of the Presbytery is contained in this handbook. The handbook is divided into 3 sections:1. The first section contains all the items that you as a commissioner will need to take action upon.

Some will have discussion, and some will be contained within an omnibus motion. Any items in an omnibus motion are voted on at one time during the Clerk’s communications report. If as a commissioner, you desire to ask a question, or have debate on any item contained within this motion, you need to stand at the time of the motion’s presentation and request that item be extracted. The item will then be removed from the omnibus motion and voted upon separately towards the end of the meeting.

2. The second section contains all the items from the various committees and entities of the presbytery that wish to inform you of things they are working on or committee actions that they are empowered to take. After the items for information, the Admit to Record items are recorded. This is a formality of items that need to be in the permanent record of the Presbytery’s minutes.

3. The third section (if present) will contain addendum items such as first readings of policies that the Presbytery will be considering, or resource materials.

On the day of the meeting, a worship bulletin will be distributed. This bulletin will contain, in order, all the items that will be presented to the commissioners. The difference between the handbook and the bulletin, is that the bulletin will not have supplemental material such as faith statements, addendum and resource items. The handbook and bulletin are meant to go hand in hand to help you with the flow and business of the meeting.

Please read the introductory items in the handbook. These items contain information about parking, childcare, directions to the meeting, how to make motions if you wish, and information on parliamentary process.

When you arrive, there will be a registration area. You are asked to register your attendance, receive a name badge, input your email address if you are willing to answer a survey to evaluate the meeting, and pick up any handouts that may be available.

During the actual meeting, various chairs of committees will present the reports that require action (part one of the handbook). The docket for the order of business is in your handbook after the introductory items. Page numbers are listed to help you find where the business is located.

Any commissioner wishing to speak or ask a question, may come to a microphone, introduce themselves by name and church and continue to speak or ask a question. If a “debate” begins on an action item, commissioners are given up to 3 minutes to speak. When the debate has been concluded, the moderator will call for a vote.

The meetings of Presbytery have been designed to provide opportunities for the community to worship and discuss issues together; as well as do the business that is before it for consideration.

The meeting time of Presbytery is 9:00 until 12:45 PM. The goal is to be able to finish in time for our specialized ministers and others who find it difficult to devote an entire day due to other commitments. The



hope is that those who wish to connect with others, will be out in time to have lunch or a meeting right after the meetingAgain, welcome.

GUIDELINES FOR PARTICIPATING IN PRESBYTERY MEETINGS

1. When speaking to the Presbytery, be sure to state your name and church.2. Please keep all presentations to less than three minutes unless otherwise noted on the agenda.

The Moderator will give a 30-second warning so that presenters may conclude their presentation within the time allotted.

3. Only enrolled commissioners are authorized to vote on issues that are before the Presbytery.4. Any motion made from the floor of Presbytery (be it a new motion, a substitute motion, or

an amended motion) must be given to the Acting Stated Clerk in writing at the time the motion is made.

5. Any “new business” must be placed in the hands of the Acting Stated Clerk before the approval of the docket.

HANDBOOK INFORMATION

The Handbook is arranged in three parts:

Part one contains all of the items that commissioners will be voting on Part two contains all of the information and admit to record items of the

various committees Part three contains any addendum items or resource documents, if needed

The Handbook is meant to be used in conjunction with the worship bulletin that is handed out at the meeting itself. If you have any suggestions to make these resources easier to use, please feel free to contact Donna Wells at [email protected] .

HOLD THESE DATES FOR FUTURE PRESBYTERY MEETINGS

2011Stated Meeting Dec. 1 First Douglasville 9:00-12:45

2012

Stated Meeting Feb 11 TBD 9:00-12:45Stated Meeting May 3 TBD 9:00-12:45


mailto:[email protected]


Stated Meeting Aug 18 TBD 9:00-12:45Stated Meeting Nov 15 TBD 9:00-12:45

GENERAL NOTES FOR THIS MEETING

1. To make reservations for child care during this meeting, call Shelby Murphy, 770-957-9890. Childcare is available for preschool children. The deadline for childcare reservations is Thursday, September 15th , please give the name and age of the child/children. Parents please provide snacks/drinks for your children. When arriving at McDonough PC, please go to the front office where a greeter will direct you to childcare.

2. Checks contributed to today’s offering should be made payable to “Presbytery of Greater Atlanta.” The offering is for the ministry of the Pastoral Emergency Fund. This fund assists ministers and their families amidst financial crisis, such as medical, housing and counseling emergencies.

3. All requests for display tables for the September meeting have concluded. Please contact Gay Alston at [email protected] by Monday, November 7, 2011 to reserve display space for the December 1st meeting. Also indicate if electrical access is desired.

4. Requests to be included in audio-visual presentations at presbytery meetings should be addressed to Ms. Jihyun Oh at [email protected] no later than one week before the meeting.

5. Requests for an excused absence from today’s meeting should be addressed to the Acting Stated Clerk, Donna Wells, at [email protected] or 678-638-1463.

PASTORAL CARE CONCERNS

To join email distribution of the weekly pastoral care reports or to download the Presbytery meeting handbooks, go to the Presbytery’s web site, www.atlpcusa.org, click the word “subscribe” in the E-Communications preferences box on the right side of the home page, enter your email address on the subsequent page, and click “go.” On the subsequent page, check the appropriate report box(es) and click “submit.”

The Pastor to Pastor/Educator Team is available to minister to all clergy and educators. If you are sick or have any need to have a confidential conversation about personal matters, they will respond. Please contact any of the following people:

Joe Sandifer, coordinator 770-934-6673Ernestine Cole 404-273-1394Julie Johnson 770-578-6684Rick Neale 770-760-8201

Matthew Park 404-363-3000Greta Reed 404-371-1008Mardee Rightmyer 404-455-3832John Roark 770-945-3726






DIRECTIONS

McDonough Presbyterian ChurchAddress: 427 McGarity Road, McDonough, GA 30253

Telephone: 770.957.9890

From Atlanta/I-75 S: Take exit 218 (GA Hwy 81/20).Go left (East) toward McDonough.Continue through the square, taking GA Hwy 81 East,Go about 1/2 mile to the first stop light (at CVS),Turn left on Zack Hinton Pkwy (which will become Hwy 20),Go straight for about 1/2 mile.The Church is on the right. Note: The Church is located between Hwy 20 and McGarity Road.

From Conyers/I-20Take Hwy 20 toward McDonough.The Church will be on your left as you approach the City of McDonough.

From DeKalb County:Travel south on 155 until it dead ends into John Frank Ward Blvd. Turn left.Turn left again on Zack Hinton Pkwy (which becomes Hwy 20).Go straight for about ½ mile.The Church is on the right.

Web directions: http://mcdonoughpresbyterian.com/visitors/directions.html

PARKING

Please car pool whenever possible and watch for children! McDonough PC hosts a preschool.

EVALUATION PROCESS

At the time of registration, you will be asked to supply an email address. We hope to take a portion of those email addresses and submit them to a new survey provider called Survey Monkey. In turn, a survey will be sent to you and we ask that you take the few minutes to fill it


http://mcdonoughpresbyterian.com/visitors/directions.html


out to evaluate this meeting only. You will be asked to provide your e-mail address at each meeting for which you are willing to evaluate. Our hope is a more complete survey that will help the Council in future planning of Presbytery.

Stated Meeting of the Presbytery of Greater AtlantaDocket for September 20, 2011

9:00 Opening (prayer, omnibus, welcome by pastor, etc)

Celebrations and song (peacemaking, church administrator) Tom Evans

9:15 Examinations Gary Charles

Request for alternate means exam Terry Nall

9:40 Committee on Preparation for Ministry Jill Tolbert

Clerk’s election Committee Member

Song, prayer, call for offering Romona Lavender

10:05 General info on background for the discussion after break Task Force Member

10:15 Coffee Break

10:35 Worship pieces to prepare for discussion

Small group discussions on Flexible Governance Task Force Member

Transition prayer and song Romona Lavender

11:50 Intro on first read of Gracious Separation Barnabas Sprinkle

12:00 Q and A Regarding Gracious Separation

12:30 Closing Worship

12:45 Closing Prayer and Adjournment Romona Lavender



HANDBOOK PART I:ACTION ITEMS TO BE CONSIDERED

COMMUNICATIONS

For Recommendation:

That the following be approved as part of the Omnibus Motion: Approval of the July 16, 2011 minutes Admit to Record items of the Committee on Preparation for Ministry (pg 29 ) Admit to Record items of the Committee on Ministry (pg 29 ) Admit to Record items of the Communications Report (pg 28 ) Admit to Record items of the Operations Committee (pg 44 ) Admit to Record items of the Council (pg 34)

Please note…if any commissioner has a question regarding any of the above items or wishes the presbytery to have discussion on any item contained within the above reports, please come to the microphone at the time of presentation of the motion and request that particular item be extracted. If anything is extracted, that item will be placed at the end of the docket for discussion.

EXAMINATIONS

For Recommendation:

The Examinations Commission recommends the following people for reception into the Presbytery of Greater Atlanta. No scruples were declared.

Steven Andrews (candidate of Greater Atlanta) has been validated to a ministry as a hospital Chaplain Resident at Children’s Healthcare of Atlanta. Date of validation: August 10, 2011. Date of reception: upon ordination.

Mary Cox (Nevada Presbytery) has been called as an associate pastor at Roswell Presbyterian Church. Effective date:



Catherine (Cat) Dodson Goodrich (candidate of The Pines) has been called as a Lilly Grant recipient Pastoral Resident at Central Presbyterian Church. Effective date: upon reception from the Pines after her ordination.

Matthew Ruffner (candidate of Trinity Presbytery) has been called as the Designated Associate pastor at Trinity Presbyterian Church. Effective start date: September 1, 2011. Effective date of reception: upon ordination.

Steven AndrewsStatement of Faith Journey

Despite fleeting contact, through my grandparents, with an Assemblies of God church and Sunday School—despite baptism at age seven by a Missouri Synod Lutheran pastor who was a friend of the family—despite attending a Lutheran preschool when I was very young and a non-denominational, evangelical church when I was older, I grew up atheist. I began calling myself an atheist at nine years old, when I was in the fourth grade. I am not certain where I heard the term or how I came to decide that it fit me, but I was a well-read child, and I was looking for an adjective to describe how and why I was different from my peers, and ‘atheist’ seemed to fit the bill.

Conversion was a slow process for me. It started when I was a junior in high school, when I decided that agnosticism made more sense than atheism. I moved from there to ‘spiritual, but not religious,’ when I was a freshman in college, and then finally bit the bullet and became a Christian during sophomore year. Unfortunately, I can’t, in this tight space, share the story of how all that happened in a way that would do the story justice. But I will say a few things. Books were an important part of my spiritual journey. The Art of Happiness by the Dalai Lama helped me move from atheism to agnosticism, and The Perennial Philosophy, by Aldous Huxley, led me toward a ‘spiritual, but not religious’ worldview. Indeed, during the decisive moment, when I accepted Jesus Christ as my Lord and Savior, in late November 2002, I desperately wanted a book: something intelligently written, in ink, on paper, bound by glue, that could convince me that I was not committing intellectual suicide, but there was no book, and I didn’t really need one by that point, anyway. My journey involved good friends, and one girlfriend, who helped me see that religion made more sense than I thought it did, and made me feel less certain about the conviction that there is not a world beyond the one we see. It involved strange, spiritual experiences I still have a hard time describing. It involved a Presbyterian church—the first church where I, as a curious non-Christian, sat through an entire service and felt comfortable the whole time—and a good Presbyterian pastor. But, as I said before, I can’t do justice to that story on this page.

I graduated from Wabash College in May 2005 with an A.B. in English, minoring in religion. There was never any question that I would be an English major; I threw religion in there, too, to learn more about Jesus and the millennia old traditions he came from and generated. I continued to attend the Presbyterian church I had felt so comfortable in, and developed a mentoring relationship with the pastor that exists to this day. When I graduated, I moved back to my hometown, Fort Wayne, IN, where I worked for two years and joined a Presbyterian church. It was the first church I had ever been a member of; I was joyfully welcomed, and I learned a lot there. I taught kindergarten/first-grade Sunday school, taught junior and senior high Sunday school, and was ordained as a deacon. But I never felt at



home in that congregation. After I came to Columbia Seminary in the summer of 2007, I began attending Ormewood Park Presbyterian Church, where I was also joyfully welcomed, and where I felt at home in a way I never did at my first church in Fort Wayne. In the end, it was a difficult decision to transfer my membership to that church and come under care of this presbytery, but it was a worthwhile decision. I served as the intern at Ormewood Park in summer 2009. I began teaching the adult Sunday school class then, and I still do. I was married at Ormewood Park, by Rev. Dana Hughes, on August 29, 2009.

I graduated from Columbia in May 2010, and have been working since then, first as a chaplain resident at Grady Memorial Hospital, and now as a second-year chaplain resident at Children’s Healthcare of Atlanta. My faith is sustained by daily prayer and Scripture reading, and animated by service to those who are most vulnerable. During my time at seminary, I was an active volunteer in several ministries to the homeless, and for the past two years I have partnered with a charismatic minister to found and sustain a GED prep ministry. My work as a chaplain falls in line with these practices.

Steven AndrewsStatement of Faith

I believe in the Holy Triune God, three distinct persons composed of one divine substance, who dwell together in diversity and perfect unity, engaging in a lively, loving, relational dance. I believe this God is revealed in Holy Scripture in a unique, authoritative way, and that the Reformed confessions are a faithful lens through which to examine and interpret Scripture.

The Old Testament reveals God as the Creator of Heaven and Earth, the Author of all good things, and the sovereign Lord of creation—who set the whirling planets in motion, who is active in history on behalf of God’s people. It tells the story of a gracious deity who fashioned a world marked by harmony and unity: between people and divinity, people and nature, people and each other. But it also shows how human beings destroyed this unity and disrupted this harmony by disobeying God, so that all our relationships are tainted by sin and the whole world has been infected by our rebellion. Still, in the face of sin, the gracious deity who created the world remained faithful to people. Despite their imperfections, God chose Noah, Abraham, Sarah, and others, and made covenants with them and their people, giving them the privilege of divine election, but also the responsibility of conveying divine light to all people. In the Old Testament, God is portrayed as a loving shepherd showing kindness to sheep, a sovereign king caring for his people, and a scorned lover calling those people to justice and fidelity, but these and other metaphors cannot hope to fully express the majesty, mystery, holiness, and grace of God.

In the New Testament, God is portrayed in unexpected ways, through the humble, accessible, fully- human/fully-divine Incarnation of Jesus Christ. Jesus was born in a humble manger and lived as a homeless wanderer. As a teacher, he attracted many followers, but frightened them away with strange teachings about narrow gates, abandoned families, and the final reward of death on a cross. He died as a common criminal, and we would not today know who he was except for this strange fact: he was resurrected to new life. In his life and ministry, Jesus showed us a new way of living—modeling what a humbled, loving humanity might look like if we were in harmony with God, nature, and each other. In his death, he took the burden of our sin on his shoulders and overcame it on our behalf,



destroying the power of sin and shame, and creating a new avenue for communion between people and God. In his resurrection, he overcame death and empowered us to follow him toward eternal life. In the fullness of time, he will return in glory to usher in the Reign of God, fully and completely, and to restore peace and harmony to the world, once and for all.

When Jesus ascended to glory, he sent the Holy Spirit to dwell with individual believers and with the church. The Spirit is the initiator of grace, the one who invites human beings to receive God’s abiding love, and then remains an active presence in our lives, sanctifying us, and preparing us to respond with gratitude to God’s grace. The Spirit is also present in the collective life of the church, especially in our sacraments of baptism and communion. Baptism is the means by which a person is welcomed into the church and a sign of God’s covenant. In baptism, a person dies to sin and, through the power of the Holy Spirit, is resurrected to new life in Christ. Through this sacrament, the Triune God makes a claim on an individual life, and the church and the Holy Spirit are empowered to redeem that claim. Our second sacrament is the Eucharist, where Jesus invites the members of the church to partake of a sacred meal which commemorates his final meal with his disciples, reenacts his ministry of radically inclusive table fellowship, and sustains the church as it seeks to embody the Reign of God. Through this sacrament, the members of the church are bound together by the Spirit and ordained as a priesthood of all believers, called by God to love each other, serve their communities, and be agents of the coming Reign of God.

Mary CoxStatement of Faith Journey

I grew up in the foothills of the Appalachian Mountains and was raised in an environment of loving and serving God as a part of my family’s everyday life. I can’t remember a time when I wasn’t a person of faith but I do remember the night, when as a young adult living in California, I asked God, “Who is this Jesus Christ anyway and what does he have to do with my life?” I didn’t hear a voice but over the next months I began to read scripture with fresh eyes and listen closely to the witness of Christian friends. My confession was simple but heartfelt: “God, I truly believe Jesus is your only Son who lived, died and rose again for me and the whole world.”

The joy of discipleship took root and I have since spent time regularly in meditation with God through prayer, study of scripture, and journaling. I’ve had struggles like anyone else but God has been more than faithful to carry me through difficult times. Participation in a church home through regular worship and service has been a priority for me, my husband and our children. I have come to realize that the rhythm of spiritual nourishment, rest, and recreation are essential for listening to and growing in Christ.

When introduced to and immersed in practices and beliefs of the Reformed tradition years later, I sensed a particular call of God to pursue full-time ministry. My call was confirmed through prayer, self-reflection, and counsel from church leaders and my community of faith at Roswell Presbyterian Church.

Through the full support of my family and many others, I completed seminary with a particular sense of call to New Church Development (NCD) ministry. The unique calling of an NCD Organizing Pastor



seemed to line up with my people-oriented personality and temperament and my passion to share the good news of salvation in Jesus Christ in word and deed.

Upon graduation, I received a miraculous call (and what call isn’t miraculous) from the Presbytery of Nevada to serve as Organizing Pastor of Valley Presbyterian NCD at the same time my husband was led by God to work at nearby Zion National Park. My examination on the floor of Presbytery, ordination in Roswell, GA, and commissioning in Mesquite, NV were some of the spiritual highlights of my life. God’s Spirit was and continues to be as present as the air I breathe.

For nearly two years God has seen fit for me to have the privilege of leading a small, worshiping group of people to become a healthy, growing, and active community of faith in a predominately Mormon town. The dynamics of a small Western town where the main source of employment is gaming have brought exciting challenges and fed my love of adventure and desire to be utterly dependent upon God.

My heart is full when I see people buying and studying their first Bibles, spending time with local middle students that need a friend, and sharing from the heart like a parishioner said, “I’ve gone to church for a long time but now I feel I know Jesus!”

Months ago God began to fill my heart with a sense of being called back to Georgia. Through much prayer and discussion, my husband and I began to plan our move by faith, trusting God is only beginning the good work God has started in and through us. We look forward to the next God-ordained adventure.

Mary CoxStatement of Faith

I believe God has always been, and will always be, sovereign over all. I believe God spoke creation into being. Nothing existed before God and nothing has dominion over God.

I believe in the Trinity; one eternal God in three persons. Jesus Christ, the Word of God, was sent to earth from the Father and dwelled with humankind, fully God and fully human. He was like human beings in every way yet he perfectly obeyed the will of God and did not sin. After his death, burial, and resurrection, he ascended to the Father in heaven and is Redeemer and Lord of all. The Holy Spirit of God binds Christians to Jesus Christ and continues God’s mission of reconciliation in the world.

Human beings are created in the image of the Triune God with capacity to reason and to be in relationship. But all people have proven unfaithful and are in need of salvation in order to live in communion with God and one another. I believe no one can earn this salvation and only the Holy Spirit gives the gift of faith to respond to God’s covenantal faithfulness. It is God’s grace alone that justifies sinners through Jesus’ death and sanctifies saints through the work of the Holy Spirit.

God is in relationship with all creation as Creator, Redeemer, and Sustainer. All people are fearfully and wonderfully made by God and God’s grace prompts us to participate in restoring dignity to all human beings as God’s own beloved creation. God’s sustaining faithfulness continues through the Holy Spirit in acts of mercy, love, and justice for the whole world.



God calls all Christians to join the work of the Spirit in building the Kingdom of God. God is glorified when we proclaim the good news of Jesus Christ and minister in Christ’s name to help bring about peace and healing. God’s people are equipped by the Holy Spirit to evangelize, serve in word and deed as a witness to God’s love, and faithfully work in the world for God’s peace and freedom.

I believe Scripture is authoritative and guides our interpretation of the Confessions, Reformed doctrine, and current issues in the world. Through the work of the Holy Spirit I believe God continues to use the Bible to reveal the mystery of God and to convict and guide us through the whole counsel of the word of God.

I believe proclamation of the Word and administration of the Sacraments of Baptism and the Lord’s Supper are central to worship. The Word instructs and testifies to the faithfulness of God’s covenantal love and grace offered to all. The sacraments serve to seal and nurture the community of God through the Spirit of Christ. Christians are called to join in worship and service to God’s glory, and this we do in humble reliance upon God’s grace and forgiveness.

Catherine Dodson GoodrichStatement of Faith Journey

When I examine the fabric of my life’s journey thus far, I see threads of faith and experience, shaped and tied not only by friends, family, preachers, teachers, sinners and a few saints I’ve known, but also by the work and service that I’ve engaged in and had the opportunity to do. All of these threads woven together inform my sense of vocation and call to ministry.

Born into a Presbyterian household, I was raised in the church. The values of service, community, and benevolence were instilled through my mom’s work with Shreveport’s Juvenile Justice Program, and then later by her work with the local Habitat for Humanity and teaching. My dad is a longtime elder and trustee of my home church, and he models better than most a life of service to Christ’s presence in community. Following their example, I found space to live into and explore my faith through my church’s youth group and at church camps as I grew. During these formative years, I was reminded by my church family who and whose I am – a blessed and beloved child of God. This remains a touchstone for me as I weather the storms that come with trying to be a faithful person working for transformation of a broken world.

My path led me to Austin College, and while there I worked with the youth at Covenant Presbyterian Church in Sherman, Texas, helping to create safe space for self actualization and growth for Middle and High Schoolers in that congregation. At the same time, I was introduced to Biblical criticism and the study of World Religions through my classes. Motivated by the question, “why do people believe what they do, and what difference does it make in their lives and in the world?” I sought to gain deeper understanding of my own vocation and motivation to be part of a church community. The summer after my junior year of college, I volunteered at the Frontera de Cristo mission on the US-Mexico border. I learned the import of faith-informed action from that community’s advocacy around migration and economic justice, and their community outreach ministry in Agua Prieta. This moved me to intern in the PC(USA) Washington Office, advocating for more just immigration policy on behalf of the church. From there, I spent a year as a Young Adult Volunteer in Guatemala, serving as a guide



and cultural liaison for groups as they came to visit their partner churches and presbyteries. Somewhere between the swamps of Louisiana, the desert of the borderlands, and the green mountains of Guatemala, I found within myself a desire to live as Jesus did, in loving service, building community, working for right relationship with God and with other people. I am convinced that it is essential to be in relationship together as a diverse local and global church, undertaking the challenging, rich, yet slow work of building mission partnerships.

After and out of all of this, I knew I was to go to seminary, to build a stronger foundation for my future ministry in and outside of the church. Since completing my Master of Divinity, my work as a community organizer for an affordable housing nonprofit has been a ministry in its own right, as I am working for reconciliation and restoration of community, and I am convinced that God moves with us in and through that difficult process. Though I cannot point to a specific event and say “this is when God called me to ministry,” I trust the steps that have led me here, and I am certain that there will be good work to be done in service of God in Greater Atlanta Presbytery.

Catherine Dodson GoodrichStatement of Faith

I believe in the triune God, the source of all things, creator of heaven and earth. God is sovereign and omnipotent, is revealed to us in Jesus Christ and made known to us in Scripture, and is still present and working in the world today.

The Bible is a contextualized and authoritative witness to God’s revealed truth and transformative work. Though its stories are bound by space and time, it is a living document whose meaning transcends its pages and points to God’s inbreaking and enduring presence in the world.

Humankind was created in the divine image to know and love God, and to know and love our neighbor. God intends for us to live in community and to be in right relationship with one another, but we are bound by sin, alienated from God and from each other. Out of love for creation, God became one of us in the person of Jesus. Through the birth, life and ministry, death, and resurrection of Christ, God reconciles the world unto Godself, overcoming the powers of sin and death to save us through grace. I trust that Jesus was God’s Word made flesh, who lived as God intends for us all to live: healing the sick, reaching out to those on the margins, liberating the oppressed, comforting those who suffer, and setting an inclusive table.

The Spirit is God who remains with us, the great reconciler, giver of life, and sustainer of all. God’s Spirit calls us into community and guides the church, the body of Christ in the world. The Spirit works through the sacraments of baptism and communion to claim us as God’s own children, to feed us with the bread of life and the cup of salvation, as we remember and give thanks for the grace of God and await the coming Jesus.

I have come to believe this through my own faith journey and sacred encounters, and my belief is affirmed by the Biblical witness to God’s work, the confessions of those who have gone before us in faith, and the traditions of the Church passed down through the ages.



Matthew RuffnerStatement of Faith Journey

I am Matthew Ruffner. I am a child of God. I am a husband, a son, a step son, a brother, a grandson, and an uncle. I am a student, a friend, a pastor, and a care giver. I am a runner, a college football fan, a golfer, a music fan, and a reader.

I grew up in a small(er) town in South Carolina, and was born to two wonderful and hard working parents. My father was a high school history teacher and football coach, and my mother worked for a local company in the business field. Some of my first memories are those of being at First Presbyterian Church, Aiken, SC. I can distinctively remember going with my dad early on Sunday mornings to make coffee. I have memories of playing on the playground, being a part of Sunday school classes, and taking part in VBS.

The summer going into my freshman year of High School, I attended Montreat Youth Conference, and the theme was “From Here To There”. Over the course of the week, I experienced God in ways that began to transform the ways in which I saw and understood the world, and began to understand that “there” was the place God was calling us to. God opened my eyes in ways that I had not experienced before, and in so doing revealed God’s work throughout my life and in the world. It was a powerful conference for me, and had an impact my faith in ways at which I still marvel. In High School I became very involved in the church, and in my youth group. I joined Youth Council when I was in tenth grade and loved planning, leading, and participating in Presbytery retreats. The next year I became the Moderator of the Youth Council. I also Served as Youth Advisory Delegate to the 213th General Assembly for Trinity Presbytery, and went to Presbyterian Youth Triennium the summer before my freshman year of college. Throughout my involvement in the Church, I felt God’s call in my life while in high school, though I did not understand it to be to ordained ministry. I took my first steps on Presbyterian College’s campus when I was Sophomore in High School, it was in those first steps that I knew that I wanted to go to Presbyterian College. Throughout college I remained involved in church activities, becoming very involved in Celtic Cross. Through Celtic Cross I helped lead Presbytery Retreats, providing music, keynote and recreation leadership. Throughout College I wrestled with my call, and actually left the Religion Department to pursue a degree in Business. I spent two days in the Business School and realized that I wasn’t being called there. I ended up in the History department thinking that a masters in History or Law School was in my future. I thought that I could live out God’s call for my life and just be a very active member of a local church.

Things changed drastically during the summer before my senior year. I had the opportunity to study abroad for three weeks in Oxford, England. During a free weekend, I took a trip to Germany with two of my closest friends. We were in day two of our travels, and boarded a train in order to catch a bus so we could go hiking in the Bavarian Alps. While on the train, it occurred to me that if presented with a map in that moment I could not point to where I was. It also occurred to me that I was in a country in which I knew little about, and who’s language I knew even less. I began to ponder how I arrived at that very moment. I continued to ponder that question as we hiked throughout the day, especially as we winded through trails and up mountains. I began to think about all the places when I knew exactly where I was supposed to be and when I felt most alive. Those moments were when I was in theological discussions or when keynoting a Presbytery retreat. I began to think about how all of those moments had led me to that exact moment on the trail. I spent the next year in discernment, spending time in New Orleans helping those who’s homes had been destroyed by hurricane Katrina. I also spent six weeks in a rural town in Honduras, working



on a “dairy farm”, building desks in a school, teaching English, and participating in the church. It was in and through these experiences that I continued to feel God’s call in my life, and I enrolled at Columbia Theological Seminary the next fall.

The next three years were challenging and fruitful. I came to understand studying as worship, and loved studying the scriptures and working through hard theological doctrines. I also engaged in a few internships in which I formed a pastoral identity. It was throughout these experiences that I felt a confirmed call to ordained ministry, and felt, as the Psalmist says, that I was created, “knit together in my mothers womb” for this.

Matthew RuffnerStatement of Faith

I believe in the Triune GodFather, Son and Holy Spirit

Everywhere the giver, maker, redeemer, sustainer and renewer of lifeOne God in Three Persons

I believe in GodWho is sovereign, loving, forgiving, omnipotent and omnipresent“Maker of Heaven and Earth”Who loves us anyway, even though we sin against God and each other.“To Whom in life and death we belong, and whom alone we worship and serve.”

I believe in JesusFully human and fully divineWho came to live and dwell: To break bread with all peoples, live with us, and teach, re-teach, love, care, and heal.Who was God’s self revelation to all people.Who shares in life and death with us.Who died on the cross: “suffered died and was buried, and on the third day rose again from the dead”, for the forgiveness of our sins, to claim victory over sin and death, and teach us how to live.In Christ we are justified- we are brought back into right relationship with God, and thus are called by Christ in our daily lives by the grace of God.

I believe in the Holy SpiritWho binds us together with God and one another in all times and all placesWho blows where the Spirit wills“Empowers us to strive to serve Christ in our daily tasks and to live holy and joyful lives, even as we watch for God’s new heaven and new earth, praying‘Come, Lord Jesus.’”

I believe the Church is called To be the "body of Christ"

To follow Christ and Christ's teachings by “[listening] to voices of peoples long silenced, and to work with others for justice, freedom and peace”, and follow God's call in mission and service to all people.To be relevant in our communities and our neighborhoods by confessing Christ's work here and now, and throughout history in light of the Confessions.To gather around Scripture, to worship, pray, break bread and live into the community of faith to which Christ calls us, and to which the Spirit binds us.

I believe that in Baptism



We are marked and sealed by the Spirit as Christ's ownWe are sealed by the Spirit together as Christ's communityWe reclaim our baptismal vows and remember our own baptismWe make vows as a community of faith to God, the person being baptized and one another

I believe that in CommunionWe are joined together with Christ and all peoples at the table through the Spirit, and look forward to Christ return. We are claimed, sealed and made whole, even in the midst of our brokeness, and give thanks to God for God’s grace. Is a visible sign of an invisible reality.

I believe Scripture to be The living word of God and God’s word to us here and now through the work of the Spirit. God’s unique self revelation to God’s people.The spectacles through which we see the world and our lives.

I believe that God’s grace is a free gift. We are all sinful, “prone to hate God and neighbor”, but we are saved by God’s freely given grace in Jesus Christ, who on the cross died for all of our sins. God continues to forgive us and claim us in the waters of baptism, the bread, and the cup.

Because of that, we are free to “do justice, love kindness, and walk humbly with our God.”

Thanks be to God.

COMMITTEE ON PREPARATION FOR MINISTRY:

For Recommendation:

The Committee on Preparation for Ministry recommends the following inquirers be enrolled as candidates as of shown dates:

Bobbie Wren Banks, North Decatur July 14, 2011Sharon Gregory, Crossroads July 14, 2011William Eavenson, Peachtree August 4, 2011

Bobbie Wren Banks Faith Journey



I grew up in Covington, Georgia and was blessed with loving, strong parents and the rich community of a small, southern town. The First Methodist Church was the center of our lives. I was confirmed in this church and became a member in 1968 at the age of 13.

I left home in 1973 to attend Wake Forest University where I majored in Latin and Physical Education, and met my future husband David Root. After graduation I taught and coached in rural Stokes County while Dave attended Wake Forest Law School. In 1980 we moved to Atlanta where Dave began practicing law and I continued to teach and coach until our son Paul was born in 1982, followed by our daughter Betsy in 1984.

I attended Candler School of Theology from 1982-88. This was a natural step, bringing together my lifelong involvement in the church, academic drive, and desire to grow in faith and serve God. Seminary was a time of awakening both intellectually and with respect to issues of global concern, specifically the nuclear arms race. A field placement brought this issue into focus and led to a twenty-five year association with Women’s Action for New Directions (WAND), a national grassroots organization focused on nuclear disarmament and reordering federal budget priorities away from excessive military spending toward unmet human and environmental needs.

I graduated from Candler with a Master of Divinity degree and became the founding director of the Golden Age Center at St. Paul United Methodist Church in Atlanta. During this time my involvement with WAND grew. I served on the national board and later joined the staff as national field director and coordinator of education and outreach.

In 2005, at the age of fifty, I set out on a 2-month cross-country drive. I drove back roads, camped in national parks, fought off loneliness, and reveled in the adventure and breathtaking beauty of our country. Before leaving home I had attended a program by the Nuclear Threat Initiative that featured Last Best Chance, a docudrama about nuclear terrorism and the need for preventive action. This film struck me as vitally important so I acquired several hundred copies to distribute along the way. In each town I would talk with the mayor, a news reporter, and a college professor and leave them with a DVD.

The following year I started a consulting business, Pathways to Peace, Inc., to support nonprofit organizations working for peace, nuclear disarmament, and the empowerment of women. This gave me the opportunity to meet new communities of people working on a variety of issues and offer them guidance with strategic planning, fundraising, and event organizing.

Now called to the ministry of Word and Sacrament, I have been enrolled by the Presbytery of Greater Atlanta as an inquirer since last August and hope this summer to move into the candidacy phase. The past year has provided a wealth of opportunities for learning and growth including service on the session of North Decatur Presbyterian Church, auditing courses at Columbia Theological Seminary, silent retreats at Green Bough House of Prayer, the marriage of a daughter, and the passing of Sister, our dog of eighteen years. I am thankful for this journey and for each day that God gives us to love and serve. I will take ordination exams in August and plan to enroll in a Clinical Pastoral Education program next year.



Bobbie Wren Banks Statement of Faith

I believe in one God, present and at work in the world in three different ways or persons: Creator, Christ, and Holy Spirit. I affirm the teachings of our ancient church creeds, that the persons of the trinity are coequal, coeternal, and of the same substance. In other words, the three persons of the trinity are one. This is the mystery of the trinity.

God the creator made sky, sea, earth, and every living thing. Our creator God is both transcendent and close to us, inscrutable and known, infinite and yet contained in the one particular life of Jesus Christ. Our God is a living, dynamic reality. God’s sovereign presence is active in all areas of our lives, calling us to a faith that embraces not only the spiritual world but also family, vocation, social, cultural, political, and material realms.

In God’s desire to be in relationship and save us from sin, God sent Jesus Christ to dwell among us and teach us how to live in the image of God. Jesus Christ is God’s self-revelation, the Word made flesh. Jesus Christ is fully God and it is through Christ that we can know God. Further, as Paul writes in Philippians, “though he was in the form of God, he did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.” (Phil 2:6-7) Jesus became a man like other men and women, though without sin. He went about teaching, healing, performing miracles, and refusing to bow to the political and religious authorities. He was crucified and rose from the dead. The death and resurrection of Jesus Christ conquers sin and death and reconciles the world to God.

I believe that we are forgiven sinners, saved by grace through faith in Jesus Christ. We strive to obey God’s Word out of thankfulness for what God has already done by justifying us, making us right with God. In other words, obedient discipleship is our grateful response to God’s saving grace, already freely given and at work.

God the Holy Spirit is present in and among us. Through the power of the Holy Spirit we are able to hear and respond to God’s Word proclaimed, understand and experience Scripture, participate in the sacraments, love one another, do works of mercy, and produce that which is beautiful and true. The Holy Spirit gives wisdom and strength, comfort and courage. The Holy Spirit works in us to transform unjust systems, reverse the exploitation of the natural world, and beat swords into plowshares. All things are possible through God the Holy Spirit.

Scripture is the unique and authoritative account of who God is and God’s covenant history with Israel, expanded to embrace the whole world through Jesus Christ. The New Testament does not replace the Old Testament but rather fulfills it. Scripture is the living Word as it speaks in new and fresh ways to people in all times and places, calling all people to a life of faith through the grace of God and the power of the Holy Spirit.

The Church is the body of Christ, called into community by God to receive God’s forgiveness, reconciliation, and renewal and to go out into the world to proclaim the gospel in service and love. As the church looks to Scripture for guidance in ordering worship, fellowship, and governance, it must always be open to new ways God is at work, and how God is calling the church to be involved. The



church seeks to exhibit, through its life together and service both within and beyond its walls, the nature of God’s kingdom and to be a foretaste of God’s kingdom on earth. The church is one body across all denominational and geographical lines, and this unity compels us to seek ecumenical opportunities for ministry and mission.

The Sacraments of Baptism and the Lord’s Supper are signs of God’s faithfulness and the means by which we are sealed into God’s covenant of grace. The Sacraments unite us with Christ through faith by the power of the Holy Spirit. They invite us to confess our sins and receive the gift of God’s redeeming love. They move us to praise and thanksgiving. They unite us with Christians in all times and places, breaking down every barrier. They inspire us to recommit our lives to God’s purpose through ministries of reconciliation, compassion, love, witness, and service. Through Baptism we die to those things that separate us from God and rise to new life in Christ. Baptism represents our belief that in Jesus Christ God has washed us clean, forgiven our sins, and reconciled us to Godself. In Baptism we receive a new identity as sons and daughters of God. We are adopted into Christ’s body the church and are set upon the road of discipleship. The Lord’s Supper provides nourishment for the journey so that we are able to persevere and grow in faith. When we gather around the Lord’s Table to eat the bread and drink the wine, we are united with Jesus’ own body and blood through the mystery of the Holy Spirit.

Sharon Gregory Faith Journey

I grew up in a nominally Jewish home. My maternal grandmother was orthodox and saw that we all got training from Hebrew school and attended services. Nana was the rock in my broken home. My parents divorced when I was nine. I have 3 siblings younger than I: Billy, 2 years younger (dead now 4 years), Jon (5 years younger) and Jacquelyn (7 years younger). We lived with Mom for two years then spent the rest of my years at home with Dad and Ardelle (step-mom (dead now 2 years)). I became a Christian through the ministry of “Christ the Only Way Mission”, led by Brother Bob Carter, minister to the “hippies.” I prayed to ask Jesus into my life over a cereal bowl in fall of 1971. I made a public profession of faith and was baptized in Norcross Galilean Baptist church.

Two years later I went to the University of Florida to pursue a degree in nursing. By God’s grace, I completed that degree and grew in my faith through several ministries and churches: Notable are: Campus Crusade for Christ, Community Evangelical Free Church under pastor Michael Braun, and Hebrew-Christian Fellowship. I was married in August of 1976 to Alan Eugene Brown Jr..

Upon graduation, after making the family rounds, we moved our small household to Dallas, Texas where Alan was to pursue a degree in ministry. Unfortunately we became a seminary statistic; regrettably the marriage ended in 1981.

While still in Dallas, I met my future husband John Gregory. We moved to Atlanta so I could go to school at Emory University for a Masters in Neonatal Perinatal Nursing. After graduation in 1985, John and I were married 8-31-86.



God called me out of a season of anger and deep hurt by sending 3 women into my work life. Two came to a support group I led for parents experiencing stillbirth, miscarriage or neonatal loss. I followed them to Crossroads Presbyterian church where I joined in 1989 and later served as an elder, Bible study leader, Drama Coordinator, Women’s group leader, youth leader, and many other roles as God used my gifts of helps, teaching and encouragement in various capacities.

The third woman had an infant, in the NICU where I worked who died at two weeks of age. God used Martha to disciple me back in my walk with the Lord while I was ministering to her in her grief.

I continued to work in the NICU as clinical nurse specialist and nurse practitioner until 2002. At that time our new Women and Infant Director wanted a nurse run grief support program for the whole division. I have been in the role for the last 6 years.

My call to ministry came thrumming on deaf ears. I began to hear it two years ago in various modes including a heart desire to minister to people with the riches of God’s Spirit. Recently, I attended a chaplain’s ordination and the service spoke to me directly. One of my primary objections was addressed by a lunch mates who had started seminary at 52. I shared the call with another chaplain who affirmed what I shared.

I have fibromyalgia, have been bankrupt in the last 2 years and have a daughter entering college in Fall of 2009. My husband, while supportive, does not involve himself in church. His ministry is prophetic and on the internet. I have gone through and am still involved in extensive counseling for child abuse of various forms. I have never been pregnant; Leah is a gift from God by adoption. This is my legacy of pain, from which God intends for me to minister to others (2 Corinthians 1:2-5). I do not know How but I do know Who has called me.

Sharon Gregory Statement of Faith

I believe that triune God created the world by the Word and declared it good. God the Father, Son and Holy Spirit created men and women in God’s image. I believe that Old Testament history helps me understand God’s character through His law and His redemptive relationship with His people. Jesus existed, was with God and was God and took on human form through birth to the Virgin Mary. His life and teachings showed us a new view of the Kingdom of God. He died and suffered because his message was seen as a threat to the existing religious and government structures. In Jesus’ death, God provided the eternal sacrifice for the forgiveness of the sins of humans so those who believe will be saved. By the resurrection of Jesus, God demonstrated His power over sin and death.

The sacraments are means for making God’s grace visible. The sacrament of baptism may be done when believing parents present their infant and enter into a partnership with the church to raise them in the nurture and admonition of the Lord. Adults not baptized as infants are baptized when they make a profession of faith in Jesus Christ as their Savior and Lord. The congregation also enters into partnership with the new believer to help them growth in their faith. We remember Jesus through the sacrament of the Lord’s Table. Baptized believers partake in obedience to the command to remember



the death and resurrection of Jesus when we eat the bread and drink the cup. The spiritual nourishment received in this remembrance reflects the bond shared with Jesus in spiritual communion.

The church serves as a hub for spiritual nurture from which believers go out to serve Jesus Christ in the world. The local congregation learn, worship, fellowship, serve and pray together so they may grow in their faith. Each believer has a responsibility to discern the gifts and talents God has given them and how best to serve the church and mankind through those gifts. Members of the congregation serve in mission to the community, nation and the world as directed by the session. The session participates in the mission as directed by PC USA and uses the resources of Presbytery, Synod and General Assembly to choose where, when and who to serve. The church is a representative of Jesus Christ to the world.

God chooses and calls humans to respond to His love and the grace revealed in Jesus. Humans choose to respond in belief to Jesus as their Savior and Lord and commit themselves to a life of obedience being empowered, guided and taught by the Holy Spirit who dwells in them. The Christian faith is a life of living out the character of the Kingdom of God. Someday, Jesus will come and resurrect the church and establish the Kingdom of God for eternity.

William Eavenson Faith Journey

was born and raised in a Christian home, with loving parents and a younger sister. My early memories included reading the Christmas story on my grandmother’s lap in our seasonally decorated living room, and having one of my parents read to me every night before I went to sleep. Church was always something that I did growing up, even though early on in life it was characterized as the part of Sunday morning that came after watching “Swat Cats” and “Two Stupid Dogs,” the part where I would draw all over the colored children’s bulletin and strategically place a bathroom break—which for some reason required me walking to the very opposite end of the church—right during the middle of the sermon.

This childhood faith experience was altered dramatically when I entered the youth group in sixth grade. For the first time I heard about God sending his Son Jesus to us because He wanted a relationship with us. This made my faith real. God wasn’t about a building nearly as much as He was about something alive that took place between me and him in the context of praying and reading the Bible and spending time with other Christian friends. I joined the church following Confirmation the next year.

The next few years was a continual exploration of this living relationship and perhaps the biggest next step came the summer before my senior year in high school when I went on a two week mission trip to Cluj, Romania, where we led a sports camp for kids from broken homes. This was the first time in my life that my faith became about something bigger than myself: I saw God use me to impact other people for good and it had a dramatic effect on me. My youth minister encouraged me to take this desire to serve back to our youth community at Peachtree. I took his words to heart and began to invest in a group of younger guys in my youth group and it deepened my faith commitment and certainly my need to pray once I realized they were watching my life. That year I served as an intern at Peachtree through the Pastoral Leadership Search Effort Program and was challenged by Marnie Crumpler to consider that, “if [I] could be happy doing anything else with my life than I wasn’t called to be a pastor.” I considered those words a lot over the next few months and realized that I had a lot of interests such as music, writing, videography, and the outdoors, but they all found their greatest



significance to my life when they were drawn back within the context of ministry. It was then that I first sensed a call towards vocational ministry.

College served as an investigation of what that call looked like as well as who I was and what I brought to the table when it came to serving the Lord. Two most significant experiences were getting to serve my collegiate a cappella group Chi Rho as a chaplain for two years, and serving as the president and worship leader of the Student to Student campus ministry at Wake Forest University. Through these experiences I got to lead weekly devotional times, prepare messages to deliver in local churches, and work to foster and Acts 2:42-47 type of worshipping community at Wake that sought the Lord through prayer together, worshipped expressively together, and fellowshipped with each other continually throughout the year. I became increasingly passionate about disciplining younger leaders and seeing the people of God rise to their potential in passionate worship and desperate prayer.

As a result, I feel the Lord pulling me towards pasturing the whole church. I get excited thinking about church planting but I don’t yet know what it looks like.

William Eavenson Statement of Faith

I believe in one sovereign, gracious, compassionate, holy, and loving God who has revealed Himself in three co-equal and co-eternal persons throughout history: Father, Son, and Holy Spirit.

God, the Father, is the creator and sustainer of all that exists. The Father sends the Son into the world, and pours out His Spirit upon all peoples.

God, the Son, was revealed to mankind through the person of Jesus Christ, God incarnate, who lived as one person with two natures: human and divine. The Son was present at the creation of all things and indeed all that was made was made through Him. He conceived by the Holy Spirit, born the son of the virgin Mary, lived to announce and demonstrate the inauguration of the Kingdom of God, suffered and died in obedience to the will of the Father baring in his body the sin of humanity on the cross, triumphing over the powers of darkness and evil through His death, rose to life in vindication of all He lived and taught, and ascended to heaven to sit at the right hand of the Father where He continues to make intercession for His people. He will return again to judge all people.

God, the Holy Spirit, makes known through tangible reality the character and heart of the Father and glorifies Jesus. The Holy Spirit was sent by the Father and the Son and was poured out upon the disciples of Christ gathered in the upper room at Pentecost in fulfillment of the prophecy of Joel. The Holy Spirit indwells and empowers the people of God with the gifts of God, communicating the grace of God to strengthen the Christian to live out the will of God.

Humanity was created by God to bring Him glory through living eternally in right relationship with Himself, each other, and the world. This right relationship as demonstrated in the narrative of Genesis 2 was destroyed by the effects of sin, which itself is characterized by humanity’s choosing away from God in pursuit of their own desires. Sin has corrupted the human will so that we are no longer able to choose or seek God of our own volition. The inexorable effect of sin is physical and spiritual death.

Salvation is the result of God’s mission of redemption through which he has progressively initiated relationships of love with human agents to call them and empower them to work out His restorative action in the world to bring all people and things back into right relationship with Himself.



Salvation is more than (though definitely including) justification by grace through faith in the name of Jesus. It is a life lived by the power of the Holy Spirit who compels us to desire Christ-likeness and empowers us to be conformed to it.

The church is a reconstitution of God’s people, Israel, around Jesus Christ. As the Father sent the Son into the world, so the Father and the Son send the Spirit to empower the church to itself live as God’s sent people to be used by Him to carry out His mission of redemption. The ecclesial community is marked by submission to the teaching from and preaching of the Word of God, formed by the sacraments of communion and baptism, and characterized by the life, miracles, power which accompany Christ’s announcement of the Kingdom of God which the church proclaims and into the life of which she believes.

The Bible is the inerrant, authoritative, and divinely inspired word of God which, with Christ as its primary hermeneutic, serves as the authoritative guide for Christian life and praxis. It is furthermore a revelation of who God is and how He has acted in history.

COMMITTEE ON MINISTRY:

For Recommendation:

Using the exception permitted under nFOG G-2.0505, the Committee on Ministry recommends Rev. Yun Gu Kang, now the Transitional Pastor to an Immigrant Fellowship called the New Presbyterian Church of Georgia and shares a location with First (Jonesboro), be permitted to complete these alternate means in lieu of the remaining ordination examinations required to receive an ordained minister from another denomination:

1. Theology: Complete the paper that you were working on in seminary2. Bible: Write out your exegesis and process as you prepare one of your sermons for your congregation3. Worship and Sacraments....Teach a four week session on the” Directory for Worship” in the Book of Order

The above alternate means were recommended to COM by the Examinations Commission, which examined Rev. Yun Gu Kang on July 21, 2011 and approved by the Committee on Ministry on August 10, 2011.

Background information provided by the Tri-Presbytery New Church Development Commission who brought the request to COM

One of the Presbytery of Greater Atlanta’s sister new churches, the New Presbyterian Church of Georgia, was established by an administrative commission of the Presbytery as a new church in April 2010. The New Church Development Commission (NCDC) received the New Presbyterian Church of Georgia as a new church fellowship shortly thereafter at its August 10, 2010 meeting; becoming a



fellowship of the PCUSA can be the first step in the process toward constituting as a chartered PCUSA church.

This congregation has been served since the summer of 2010 by Rev. YunGu Kang, who is in the process of becoming a minister member of this Presbytery and of the PCUSA. The fellowship is located in Jonesboro, Georgia, where it shares facilities with its sister congregation, the First Presbyterian Church of Jonesboro.

Rev. Kang was ordained in S. Korea 10 years ago. He is a minister member in good standing of the Korean Evangelical Church of America (KECA). He has experience serving congregations in the PCUSA and has completed a one-year residency in Clinical Pastoral Education through Emory Center for Pastoral Services. Like all pastors of new churches in the PCUSA, YunGu Kang serves in what is known as a “temporary” pastoral relationship with the church; new churches received their first installed Pastor -- which may be the same as the Organizing Pastor of the new church -- when the church is formally chartered. He has served the NPCG with energy, intelligence, imagination, and love for God’s people and Christ’s church.

YunGu Kang has worked closely with the Presbytery and NCDC to maintain good contact between the church and our presbytery. The congregation is excited about moving forward in the process toward chartering as a congregation of the Presbytery of Greater Atlanta, and continuing to be a blessing in mission to the sister churches in this Presbytery.

YunGu Kang, at the request of the NCDC, has taken Presbyterian History and Polity Courses, as well as a course in Reformed Theology at Columbia Seminary. He has passed the written exams in the areas of Bible Content and Presbyterian Polity. He has met with the Examinations Commission of the Presbytery, which sustained his exam, pending completion of three recommended alternate “ordination” examinations.

The Committee on Ministry’s (COM’s) recommendation for alternate examinations in the areas of Worship and Sacraments, Biblical Exegesis and Theology would be of benefit to the congregation of the New Presbyterian Church of Georgia and our Presbytery in assisting the church to move forward in its process toward becoming a member church of the Presbytery. The Oversight Advisory Team of the NCDC feels it is in the best interest of the mission of the Presbytery and this new church fellowship to have Rev. Kang as a minister member of our Presbytery and denomination. He brings unique spiritual gifts for the ministry of word and sacrament to this new church, with an appreciation and spiritual commitment to Reformed theology and the principles of faith, order, and mission of the PCUSA. We are excited to have him join as a minister member of the presbytery once appropriate steps are completed.

PERSONNEL:

For Recommendation:



The Presbytery of Greater Atlanta, at its May 5th 2011 Stated Meeting, elected a Nominating Committee consisting of Rev. Jane Fahey (Pastor, Druid Hills Presbyterian), Ms. Delores Bryant-Booker (Elder, Hillside Presbyterian), Mr. Tom Adams (Elder, Trinity Presbyterian), and Rev. Robert Sparks (Pastor, Fairview Presbyterian) for the purpose of nominating a Stated Clerk.

The Nominating Committee first met on June 15th. The first order of business was to receive and review a job description of the State Clerk’s position. The Presbytery’s Personnel Committee, in consultation with the new Executive Presbyter, Rev. Dr. Thomas Evans, provided this job description. This job description (see below) was included in the July 16th Stated Presbytery Handbook. Under advisement of the Personnel Committee, the opening of the Stated Clerk’s position was posted via advertisement through the Presbytery of Greater Atlanta’s website and e-mailed newsletter on July 5th.

Acting Stated Clerk, Rev. Donna Wells submitted her Personal Information Form to the Nominating Committee within the deadline. After reviewing Rev. Wells’ credentials the Nominating Committee interviewed her references, Executive Presbyter-emeritus Rev. Ed. Albright and current Executive Presbyter Rev. Dr. Tom Evans. Her references gave glowing reports of her past performance. The committee invited Rev. Wells for a face-to-face interview.

This interview took place on August 8th. The Nominating Committee, already well aware of Rev. Wells’ competence and dedication to her ministry as Acting Stated Clerk, focused questions on the future of the Clerk’s role in the presbytery. We were impressed with her imagination, intelligence, and flexibility as she envisions the evolution of the position of Stated Clerk in light of the Presbytery’s reorganization and the denomination’s New Form of Government.

It is the Committee’s recommendation that Rev. Donna Wells be nominated for the position of Stated Clerk for the Presbytery of Greater Atlanta.

Presbytery of Greater AtlantaJob Description

Job Title: Stated Clerk FLSA STATUS: Exempt, ¾ timeReports To: Executive Presbyter REVISION DATE: 6-14-11

POSITION SUMMARY:

This position is responsible to the Executive Presbyter of the Presbytery of Greater Atlanta for interpreting the constitution, ensuring the Presbytery is in conformity with the constitution and maintaining ecclesiastical records.

RESPONSIBILITIES:

Process all paperwork related to the reception and dismissal of minister members of the Presbytery.



Process all paperwork as required by Louisville, for Inquirers, Candidates, and Ordination/Reception of a call

Train Investigating Committees Keep, record, and compile all minutes from meetings of the Presbytery of Greater Atlanta Keep accurate rolls of the minister members of Presbytery Work with the Executive Presbyter and Ministry Consultants regarding pastoral/church

situations Provide training and staff services to Administrative Commissions Resource the Bills and Overtures Committee Resource the Permanent Judicial Commission Provide interpretation on questions about the Book of Order Train clerks of sessions Help the Committee on Ministry with their oversight of yearly session minute reviews Oversee the writing of a new Presbytery Manual of Operations and maintain such manual

revisions Oversee all denominational requirements of presbyteries Resource the work of validating ministries of the Presbytery

EMPLOYMENT STANDARDS

EDUCATION: College degree or its equivalent.

EXPERIENCE: A minimum of four years’ experience working within the Presbyterian Church (U.S.A.). Must be a Ruling or Teaching elder in the PCUSA.

SKILLS: Attention to detail, strong organizational skills, and an understanding in theworkings of the Presbyterian Church (U.S.A.). Some computer skill would beimportant. Must be able to work with different kinds of people and be able toteach accordingly. Must be able to keep information in confidence.

SUPERVISORY RESPONSIBILITIES: None

EQUIPMENT TO BE USED: Standard office equipment and computer

WORKING CONDITIONS: Must be willing to be flexible in hours and available to receive phone calls at home and act quickly on time-sensitive issues.



HANDBOOK PART II:INFORMATION AND ADMIT TO RECORD ITEMS

COMMUNICATIONS

For Information:

The 220th General Assembly shall take place on June 30 until July 7, 2012 in Pittsburgh, PA. As you are aware, Presbyteries send overtures to the Assembly for consideration…overtures to change the Constitution as well as other types of overtures. The submission of these overtures to the General Assembly must adhere to deadlines. In turn, because a presbytery must endorse an overture, we have our own deadlines in order to meet the deadlines of General Assembly.

Please make note of the following deadlines:

1. GA deadline for overtures dealing with changes to the constitution is March 2, 2012. Therefore for us, overtures dealing with changes to the constitution must be voted on by our February 11, 2012 meeting. This means any overtures to be submitted by sessions for consideration, must come to Bills and Overtures by its January 9, 2012 meeting.

2. GA deadline for overtures dealing with any financial implications is May 1, 2012. Therefore for us, overtures having financial implications must be voted on by our February 11, 2012 meeting as our May 3 meeting will miss this deadline. Again, our deadline for overtures with financial implications must come to Bills and Overtures by its January 9, 2012 meeting.

3. GA deadline for all other overtures is May 16, 2012. Therefore for us, any other overtures must come to Bills and Overture by either is January 9 meeting or March 26, 2012 meeting.

Admit to Record:

1. Received a letter dated July 30, 2011 from Anthony Dean renouncing the jurisdiction of the PCUSA before the filing of the charge “crossing professional pastoral boundaries.” The effect



of this renunciation is that Rev. Dean is removed from the rolls of the PCUSA. Investigating Committee #11-01 is dismissed with thanks.

2. Received a letter from the Presbyterian Church Business Administrators’ Association informing the presbytery that Roger Young of North Avenue Presbyterian Church has completed all the requirements necessary to be certified as a Presbyterian Certified Church Administrator with that Association. Mr. Young has also been certified as a Certified Church Administrator by the National Association of Church Business Administrators in 2010. Mr. Young’s certification project was entitled “Planned Giving: For Future Generations.”

COMMITTEE ON PREPARATION FOR MINISTRY

Admit to Record:

1. The following churches received session orientations:

None

2. The following persons were enrolled as Inquirer as of shown date:

Jeanne Simpson, Eastminster July 14, 2011Charles Wesley Pitts, Saint Andrews August 4, 2011Glenn Goldsmith, North Avenue August 4, 2011

3. Annual Consultations were conducted for the following persons:

Sharon Gregory, CrossroadsBobbie Wren Banks, North DecaturKatie Preston, Roswell

4. The following persons were certified ready to receive a call:

Ashley Devore-Pieper, New Covenant

5. The following Candidate was transferred or removed at their request:

None.

6. The following candidate received a call:

Neill McKay, Beth Shiloh Presbyterian Church, York, SC



COMMITTEE ON MINISTRY

For Information:

Presbytery of Greater AtlantaPolicy on Pastoral Designations

Approved by COM on August 10, 2011

The New Form of Government allows for flexibility around mission concerns with our churches. Because of this new flexibility, the Presbytery of Greater Atlanta has made the following policies regarding pastoral designations:Parish Associates:In the New Form of Government, there is no mention of Parish Associates. The Presbytery of Greater Atlanta chooses to continue to permit parish associates under the following guidelines:

The church will request an Executive Reference Check by the Presbytery Office on the considered Parish Associate.

Parish associates will be confirmed by the pastor and the session. Upon the above confirmation, the COM will add its confirmation. Parish Associates are not compensated except for the occasional honorarium. When a pastor leaves the church, the session must re-address the invitation to continue the

Parish Associate relationship in order to confirm or change the relationship.

Permanent Pastoral Positions….hereby called, Installed Pastoral Positions (G-2.0504a)In the Presbytery of Greater Atlanta, there will be three Installed Pastoral Positions:

1. Pastor or Co-Pastor shall be called through the normal process of an elected pastor nominating committee by the congregation.

2. Associate Pastor shall be called through the normal process of an elected associate pastor nominating committee by the congregation.

3. Designated Pastor shall be instituted with conversation of the Committee on Ministry, the church and the congregational consultant. Designated pastors shall be for specific situations where a congregation has gone through a significant situation (conflict with the former pastor, the death of a pastor, spilt in the church, to name a few), or where the congregation is in an extreme place of vulnerability and viability. Candidates for this position shall come through the presbytery. The designated period may be between one and four years with a detailed contract outlining the expectations for the designated period in order to have something measurable at the end of the designated time period. The Designated Pastor is installed and is eligible to become the Pastor, Co-Pastor or Associate Pastor after the designated period.



All Installed Pastoral Positions of the Presbytery of Greater Atlanta require participation in the Board of Pensions of the Presbyterian Church (U.S.A.).

All Installed Pastoral Positions of the Presbytery of Greater Atlanta require meeting the Presbytery’s Guidelines for Minimum Compensation Standards.

Temporary Pastoral Positions…hereby called Non-Installed Contracted Call Positions (G-2.0504b)In the Presbytery of Greater Atlanta, there will be three Non-Installed Contracted Call Positions:

1. Contracted Call Pastor shall be procured by a search committee appointed by session.a. This position requires a contract approved by the COM and which terms shall be

admitted to the presbytery’s record under the Committee on Ministry Report. The contract requires some financial amount which seeks to provide for the future care of the pastor.

b. This position requires a job description.c. This position ordinarily shall be for a term of 12 months and may be renewed with

Session and COM approval beyond the initial 12-month period.d. This position is ordainable.e. This designation is not intended as a substitute for an interim pastor.

2. Contracted Call Associate Pastor shall be procured by a search committee appointed by session.a. This position requires a contract approved by the COM and which terms shall be


b. This position requires a job description.c. This position ordinarily shall be for a term of 12 months and may be renewed with

Session and COM approval beyond the initial 12-month period.d. This position is ordainable.

3. Interim Pastor shall be procured by an interim search committee appointed by session.a. This position requires a contract approved by the COM and which terms shall be


b. This position requires a job description pertinent to the interim tasks needed by a congregation in transition

c. This position shall be for a term of 12 months and may be renewed with Session and COM approval beyond the initial 12-month period.

d. This position is ordinarily NOT ordainablee. The decision as to whether or not an interim is the desired route for a particular

church will be made in consultation with the congregational consultant and COM Executive Committee.



Non-Installed contracted Call positions are not required to (but may) participate in the Board of Pensions Plan of the Presbyterian Church (U.S.A.); however, the contract shall require some financial amount that seeks to provide for the future care of the pastor.

Changes in status of Pastoral Positions

1. Interim pastors becoming the Head of Staff shall ordinarily NOT be the practice of the Presbytery of Greater Atlanta. If a church wishes to have the interim pastor considered for the installed pastoral position, the following must take place:

a. The COM, in consultation with the congregational consultant, must approve that the interim pastor may be considered in the search for the installed position. The beginning point is the use of measurable assessments designed by COM to evaluate the interim progress and compatibility of minister and congregation. Pending approval by the COM, the interim pastor may be an applicant for the installed position.

b. A full search by the congregation is required. A pastor nominating committee must be elected by the congregation which is representative of the congregation.

c. The interim would be presented on the floor of presbytery and must receive a ¾ vote to approve the call (G-2.0504c)

2. Associate pastors becoming the Head of Staff shall ordinarily NOT be the practice of the Presbytery of Greater Atlanta. If a church wishes to have the associate pastor be considered for the installed pastoral position, the following must take place:

a. The COM, in consultation with the congregational consultant, must approve that the associate pastor may be considered in the search for the installed position.

b. Pending approval by the COM, the associate pastor may be an applicant for the installed pastoral position search

c. A full search by the congregation is required. A pastor nominating committee must be elected by the congregation which is representative of the congregation.

d. The associate would be presented on the floor of presbytery and must receive a ¾ vote to approve the call (G-2.0504c)

3. A Contracted Call Pastor or Contracted Call Associate Pastor becomes the installed pastor or associate pastor. This situation is possible under the following conditions:

a. The COM, in consultation with the congregational consultant, must approve that this is the best vehicle for mission in this congregation

b. Pending approval by the COM, a congregational meeting is required to elect the contracted call pastor or associate to the installed position. The quorum for this meeting shall be no less than 25% and notice of this congregational meeting shall be distributed for three weeks prior to and not to include the Sunday the congregational meeting is held. The contracted call pastor or associate shall NOT moderate the congregational meeting. The congregational consultant shall serve as the moderator of the congregational meeting. In the absence of the congregational consultant, the



congregational consultant will appoint, on behalf of the Committee on Ministry, a moderator for the congregational meeting

c. The contracted call pastor or associate would be presented on the floor of the congregational meeting and must receive a ¾ vote to extend the call.

d. The contracted call pastor or associate would be presented on the floor of presbytery and must receive a ¾ vote to approve the call (G-2.0504c)

Admit to Record:

1. Ordained AJ Mealor (candidate Greater Atlanta) to the call of associate pastor of Neshaminy Warwick Presbyterian Church in Warminster, PA and dismissed him to Philadelphia Presbytery.

2. Remove Anthony Dean from the rolls of the presbytery. He has renounced the jurisdiction of the church. Effective date: July 30, 2011.

3. Appoint Elliott McElroy as moderator of the session of Manchester-Warm Springs Presbyterian Church. Effective date: July 31, 2011.

4. Change Caitlin Phillips to a member at large due to the completion of her residency with the Lilly Grant at Central Presbyterian Church. Effective date: July 31, 2011.

5. Dismiss Jennifer McGee to Central Florida upon her request. Effective date: August 15, 2011.

6. Dismiss Stephanie Hankins to Salem Presbytery upon her request. Effective date: October 15, 2011.

7. Change the status of Paul Fulks to a member at large. Effective date: June 3, 2011.

8. Approve the dissolution of the associate pastoral relationship between Jo Anderson and Roswell Presbyterian Church and place her in the minister member at large category. Effective date: August 14, 2011.

9. Approve the request of Morningside Presbyterian Church to grant the status of Pastor Emerita to Joanna Adams. Effective date: August 14, 2011.

10. Approve the following annual reports:a. Bill Drummondb. Erin Swenson, housing of $12,435

11. Approve the terms of call of Matthew Ruffner (candidate, Trinity Presbytery) as Designated Associate Pastor for Trinity Presbyterian Church. Effective date: September 1, 2011:

a. Housing and Salary (to be divided) 60,000b. SECA at 7.65%



c. Full Board of Pensionsd. Dental Insurance from the Board of Pensionse. Mileage (reimbursable), books, continuing education 2,500f. Four weeks vacationg. Two weeks study leave

12. Approve the terms of call of Mary Cox (Nevada Presbytery) as Associate Pastor for Missions for Roswell Presbyterian Church. Effective date: September 6, 2011

a. Housing and Salary (to be divided) 50,000b. Social Security 3,825c. Full Board of Pensionsd. Dental Reimbursement 276e. Cell phone reimbursement 40 monthlyf. Mileage reimbursement at IRS rateg. Continuing Education 1,000h. Book Allowance 400i. Four weeks vacationj. Two weeks study leave

13. Change the status of Dana Hughes a member at large. Effective date: June 26, 2011.

14. Dismiss Hardy Kim to Chicago Presbytery where he may accept the call of Associate Pastor at Fourth Presbyterian Church in Chicago. Effective date: August 7, 2011.

15. Approve the Interim Associate Pastor contract for Cader Howard and Trinity Presbyterian Church. Effective date: August 1, 2011.

a. Housing and Salary (to be divided) 62,000b. SECA offset at 7.65%c. Full Board of Pensionsd. Dental Insurance from the Board of Pensionse. Continuing Education and books 1,000f. Mileage Reimbursement up to 1,500g. Four weeks vacationh. Two weeks study leave

COORDINATING COUNCIL:

Information:

1. The Grants committee is working on the process, guidelines and applications for the different grants available, and expect to have the work completed by the end of the year, for applications in 2012.



2. This is a first read of the policy entitled “Gracious Separation”. This policy may be changed with feedback from the presbytery. If you have any comments or suggestions, please e-mail Barnabas Sprinkle at [email protected]. A revised policy will be brought up for a vote at the December 1st presbytery meeting.

Presbytery of Greater AtlantaPolicy for Gracious Separation

1. Introduction

The 218th General Assembly (2008) of the Presbyterian Church (U.S.A.) approved Commissioners’ Resolution Item 04-28 which urged (quoting the then-current Book of Order):

.”..that presbyteries and synods develop and make available to lower governing bodies and local congregations a process that exercises the responsibility and power ‘to divide, dismiss, or dissolve churches in consultation with their members’ (Book of Order, G-11.0103i) with consistency, pastoral responsibility, accountability, gracious witness, openness, and transparency. Believing that trying to exercise this responsibility and power through litigation is deadly to the cause of Christ, impacting the local church, other parts of the Body of Christ and ecumenical relationships, and our witness to Christ in the world around us, the General Assembly urges congregations considering leaving the denomination, presbyteries and synods to implement a process using the following principles:

Consistency: The local authority delegated to presbyteries is guided and shaped by our shared faith, service, and witness to Jesus Christ.

Pastoral Responsibility: The requirement in G-11.0103i to consult with the members of a church seeking dismissal highlights the presbytery’s pastoral responsibility, which must not be submerged beneath other responsibilities.

Accountability: For a governing body, accountability rightly dictates fiduciary and connectional concerns, raising general issues of property (G-8.0000) and specific issues of schism within a congregation (G-8.0600). But, full accountability also requires preeminent concern with ‘caring for the flock.’

Gracious Witness: … Scripture and the Holy Spirit require a gracious witness from us rather than a harsh legalism.

Openness and Transparency: Early, open communication and transparency about principles and process of dismissal necessarily serve truth, order, and goodness, and work against seeking civil litigation as a solution.”

The rationale supporting this resolution stated that it is easy to “emphasize the property trust responsibilities of presbytery/synod oversight to the exclusion of the pastoral responsibility of caring for the congregations (members staying and leaving) and the responsibility of public witness to Christ with the larger body of Christ and the community and world.” Secondly, it was suggested that presbyteries should be consistent in communicating how they will respond to congregations seeking dismissal and that all parties should engage in a more grace-filled exchange.

2. Statement of Values of the Presbytery of Greater Atlanta




The Presbytery’s overarching value is the mission of Jesus Christ. This mission leads us to several values in cases of discord within the Body of Christ:

a. Unity

The congregations and members of the Presbytery of Greater Atlanta seek to uphold one another and to respect each other’s integrity, even as we acknowledge significant differences in our views of what the Bible teaches about a number of issues. We affirm the freedom of conscience of each member of the body of Christ. We desire to encourage peace and unity, while minimizing confrontation between our congregations and members, as we seek together to find and represent the will of Christ. In all that we do, it is our prayer to strive to be a church modeled on the body of Christ, a church made up of many different parts, all of which are necessary for its mission to the world (F-1.0301). Our spiritual unity is derived from the grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit. (2 Corinthians 13:14)

b. Freedom of Conscience and Mutual Forbearance

Presbyterians have always celebrated and recognized significant differences of opinion on issues that matter. This ethos is currently noted in the historic language found at F-3.0105: “[W]e also believe that there are truths and forms with respect to which men of good characters and principles may differ. And in all these we think it the duty both of private Christians and societies to exercise mutual forbearance toward each other.” Our covenant demands that we strive to work together in peace and unity, even in the midst of our diversity. The duty is always to attempt to bring the estranged member back into the covenant community, and we promise to carry out that duty in our ordination vows.

Through our theology we understand that “Presbyters are not simply to reflect the will of the people, but rather to seek together to find and represent the will of Christ. Decisions shall be reached in governing bodies by vote, following opportunity for discussion, and a majority shall govern” (F-3.0204 and 3.0205). At the same time, the church is committed to being open to voices sharing minority opinions. At some points in our history, minority views eventually became those of the majority. Thus, the Constitution of the Presbyterian Church (U.S.A.) recognizes “’The church reformed, always to be reformed according to the Word of God’ in the power of the Spirit” (F-2.0200).

There are also times when members find it impossible to go along with the majority. The Presbytery encourages all presbyters and congregations to “concur with or passively submit to” the vote and wisdom of the majority (footnote to G-2.0105). If their consciences will permit neither, the Presbytery will be generous in allowing congregations and presbyters with strong issues of conscience to pursue peaceable withdrawal through dismissal to another Reformed body in accordance with our interpretation of the Trust Clause as found in Sections 3 and 6 below.

c. Dialogue and Reconciliation

The goal of this Presbytery will always be reconciliation and continued engagement in relationship for all congregations within the Presbytery, without the threat of isolation, estrangement or blame. The Presbytery is to be a servant to the congregations God has entrusted to us, encouraging and supporting



them toward becoming healthy, growing congregations. This is especially true for those congregations for whom the bonds of unity are stretched and ecclesiastical connections are frayed over issues of conscience to the point of considering disaffiliation.

1 John 4:18 states: “There is no fear in love, but perfect love drives out fear. For fear has to do with punishment, and he who fears is not perfected in love.”

The Presbytery’s commitment to this passage in how we dialogue with each other means that we are committed to engage the leaders of a congregation or the congregation as a whole without threat of punishment. It is likewise incumbent upon the leaders of congregations wrestling with issues of conscience to share their concerns with Presbytery leadership in a timely manner, being assured that the response will not be hostile, but instead one of prayerful dialogue and a commitment to act in love and in the best interests of the congregation as well as the Presbytery’s mission.

Dialogue recognizes that our Reformed tradition includes broad historical differences between the great doctrines and themes of the church, and the specific theories and models which different communities have found useful in seeking to understand those doctrines in the practice of their faith. A Reformed stance allows room for a variety of legitimate perspectives and valid models of “essentials” that allow an understanding of underlying mysteries. Graciousness on both sides acknowledges this validity and seeks to honor rather than to demonize one another.

3. The Property Trust Clause

According to the Book of Order of the Presbyterian Church (U.S.A.) (G-4.0203):

All property held by or for a particular church, a presbytery, a synod, the General Assembly, or the Presbyterian Church (U.S.A.), whether legal title is lodged in a corporation, a trustee or trustees, or an unincorporated association, and whether the property is used in programs of a particular church or of a more inclusive governing body or retained for the production of income, is held in trust nevertheless for the use and benefit of the Presbyterian Church (U.S.A.).

The Trust Clause is intended to evidence the inter-connected relationship existing between the Presbyterian Church (U.S.A.) and its congregations, as well as our unity in the covenant of common mission. Presbytery, as a corporate organization of the body, is responsible for ensuring ministry in its geographical area by guiding and coordinating the work of the particular churches within its bounds in order to maximize their strength for effective witness to the broader community. Presbytery, therefore, has an inherent interest in the location and facilities of its member congregations to further this mission.

Under the Trust Clause, a particular congregation’s church property, including land, buildings, and fixtures, is held in trust for the Presbyterian Church (U.S.A.). The congregation cannot sell, lease, or encumber it without the permission of Presbytery, nor can it take property with it to another denomination unless Presbytery voluntarily releases its claim upon the property.

The Trust Clause also reflects our understanding of the church as a communion of saints across time, with responsibilities both to those who came before and those who will follow. When a congregation



seeks to leave the Presbytery, it is breaking what is often a significant historic relationship; it is also departing from a fellowship in which its officers have participated, by whose polity they have pledged to be governed, and with which many members may feel bonds of affection. This policy therefore cautions any congregation seeking to separate from the Presbytery to consider its actions carefully.

The Trust Clause should not be used as a weapon to threaten civil action against a congregation. In considering enforcement of the provisions of the Trust Clause, it is important that Presbytery and its member congregations act graciously to one another. Scripture calls us to seek in all humility to resolve our disagreements and avoid the harm that is done to the Gospel and Christ’s body when Christians resort to civil litigation and public disputes over property.

Presbytery will not preemptively initiate civil litigation based on the Trust Clause. If a congregation initiates civil action, the Presbytery may take legal action to defend its mission strategy for the Presbytery.

4. Process for Engagement with Presbytery Concerning Possible Dismissal

a. Initial Contact and Exploration

When any member of Presbytery becomes aware, through either formal or informal contacts with church leaders or members, that a congregation is in disagreement with Presbytery and/or the denomination to the extent of considering withdrawal from the Presbyterian Church (U.S.A.), this information should be brought immediately to the attention of Presbytery Council for action. Council will appoint two or more skilled and experienced persons to work alongside the congregational consultant to contact the pastoral staff of the congregation to determine the nature and seriousness of dissent. During this initial period of investigation, the congregation will be identified only as “Congregation X” in Presbytery’s communications.

The persons assigned to represent Presbytery will seek a time of prayer and conversation focused upon understanding the conflict and identifying potential steps toward reconciliation. Discussions may be held with congregational leaders, the Session and/or small member groups as deemed appropriate, and may require several months or longer as the Presbytery representatives attempt to ascertain how widespread is the dissatisfaction within the congregation.

b. Continued Dialogue and Determination of Possible Reconciliation

If it appears that reconciliation may not be likely and congregational leadership continues to express a desire to withdraw from the Presbyterian Church (U.S.A.), Presbytery Council will then nominate a Presbytery Engagement Team (PET) to undertake further discussions with the staff, Session and wider congregation as they attempt to discern God’s will for denominational affiliation. The PET will be comprised of a balanced number of ministers and elders who are representative of the Presbytery as a whole and, if possible, will include persons who have special skills, training or experience in mediation



and negotiation. The proposed membership and commissioning of the PET, together with the identity of the congregation, will be reported to Presbytery. Thereafter, the chairperson of the PET will remain in regular communication with Council, and Council will provide periodic updates on the status of discussions with the congregation to the Presbytery.

The congregation’s staff and Session, in consultation with the PET, will arrange a period of discussion to inform the full congregation of the issues in question and how the denomination handles disagreement and dissent. It is expected that the congregation’s leadership will ensure the PET is involved in all communications with the congregation so that both sides of every issue are addressed fairly and accurately. The congregation will also give the PET an accurate membership roll of the congregation. The PET’s dialogue with the church congregation will be guided by the following:

Prayerful and respectful conversation to achieve clear understanding of the issues and positions of all participants, including those of congregation members who do not wish to withdraw from the denomination.

Clarification of the services and benefits provided to the congregation and its leadership by its affiliation with Presbytery and the Presbyterian Church (U.S.A.).

Explanation of the process of dismissal from the Presbyterian Church (U.S.A.) and its likely consequences, including financial, property and other related matters.

Exploration of whether reconciliation is feasible.

This period of dialogue and exploration will normally extend over a number of months, during which the PET will attempt to ascertain the extent of support for a dismissal request. If it appears that progress can be made toward reconciliation through continued and constructive dialogue, congregational leadership and the PET will establish a mutually agreeable timeline for talks to be held and proceed to engage in such dialogue.

c. Negotiation of Terms of Dismissal

If the PET and leadership of the congregation are not able to establish a basis for reconciliation, the congregation’s Session will appoint a Special Committee of the Congregation (SCC) to begin negotiating with the PET the terms for dismissal and formal validation of the congregation’s desire to be dismissed. The SCC should comprise a mix of pastors and elders, including members of the congregation’s finance, property and personnel committees, and should be representative of the broader congregation, including those who wish to remain in the Presbyterian Church (U.S.A.). Once the SCC has been formed, negotiation of specific terms and a timeline for dismissal should proceed as expeditiously as possible.

5. Terms for Dismissal

a. Release to Another Body

Consistent with Presbyterian Church (U.S.A.) polity and General Assembly actions taken in Anderson v. Synod of Florida and Strong v. Bagby, a congregation can be dismissed with property only to another Reformed body recognized by the Presbyterian Church (U.S.A.). It cannot be dismissed to “independency.”



b. Mission Strategy

As noted previously, the Presbytery views its role in interpreting the Property Trust Clause as a responsibility to act on behalf of the Presbyterian Church (U.S.A.) and its member congregations to ensure ministry is coordinated and carried out effectively in its geographic area. The congregational consultant in conversation with the Committee on Ministry will therefore conduct a mission strategy and impact study with regard to the particular church seeking separation.

c. Review of Property and Financial Records

The SCC will provide to the PET copies of all executed documents concerning the congregation’s incorporation and by-laws, real property and other assets including, but not limited to, current deeds of trust, loan agreements, liens, property and casualty insurance, and statements of tangible and intangible assets. Representatives of the SCC and the PET will review these documents to determine whether Presbytery, Synod or any Presbyterian Church (U.S.A.) body is named therein and/or is exposed to any liability claims which exist or may arise under these documents. In order for the dismissal process to proceed, steps must be taken to repay in full any indebtedness owed to or guaranteed by Presbytery, the Synod, or the Presbyterian Church (U.S.A.) or to refinance such indebtedness through an independent creditor without support from Presbytery/Synod/Presbyterian Church (U.S.A.). Appropriate action must also be taken to amend any organizational documents, as necessary, and to ensure that adequate insurance coverage of all property is maintained until dismissal is completed.

Similarly, if the congregation has established a foundation or received grants or endowment(s), related documentation must be examined to identify any terms or restrictions affected by the proposed dismissal or involving Presbytery, Synod or the Presbyterian Church (U.S.A.). Corrective action must be taken as appropriate.

Prior to finalization of the dismissal process, legal counsel will be retained to review the settlement agreement, prepare a quit claim by Presbytery to the congregation for any real property being released, and prepare an indemnification by the congregation to Presbytery against any and all future claims that may arise related to the property. All legal costs associated with this and any other corrective action noted above shall be borne by the congregation.

d. Appraisal of Real Property

The SCC will provide to the PET two current market appraisals of all of the land, buildings, fixtures, and contents held by the congregation. The cost of these appraisals, prepared by independent appraisers satisfactory to both the SCC and the PET, will be borne by the congregation. Fair market value will ordinarily be obtained by averaging the two appraisal amounts.

e. Status of Minister Members of Presbytery

If a congregation is to be dismissed by Presbytery, one of the paramount concerns of this process is to assure that the rights and status of minister members are considered and handled properly. Ministers serving the congregation may choose to continue serving the congregation or to seek another call within



the P.C.(U.S.A.). If a minister requests transfer to the Reformed body to which the congregation is requesting dismissal, this transfer will normally be approved unless the minister is the subject of a pending judicial or investigative action (per D-10.0105). If the minister instead chooses to stay within the P.C.(U.S.A.), the minister’s call to the congregation shall be dissolved at the congregation’s dismissal and the minister shall be enrolled as an at-large member of the Presbytery, which will allow the minister to continue to seek calls within the Presbyterian Church (U.S.A.). A congregation’s head pastor must make this choice at the time of dismissal. Associate pastors have up to eighteen months after dismissal either to request transfer to another Reformed body or to find another call within the Presbyterian Church (U.S.A.).

f. Status of Members under Care of Presbytery

Special attention should be given to members of the congregation who are preparing for ministry and are under the care of Presbytery. Each member under care, together with his/her liaison from the Committee on Preparation for Ministry (CPM), should be advised immediately of the congregation’s desire to seek dismissal. The member under care will be given the option of being dismissed with the congregation or transferring their membership to another congregation within Presbytery and/or the Presbyterian Church (U.S.A.). If transfer to another congregation within Presbytery/the Presbyterian Church (U.S.A.) is requested, PET and the CPM liaison will assist the member in seeking a waiver of the usual six-month requirement for church membership in order to maintain care status.

g. Status of Members of the Congregation

It is important that, throughout the dismissal process, both the SCC and PET communicate carefully so that divisiveness is minimized between those in the congregation who wish to withdraw and those members who want to remain in the Presbyterian Church (U.S.A.). After formal voting by the congregation and Presbytery has been completed, all members will be contacted regarding their membership status (see Section 9 below). Members being dismissed who serve on Presbytery committees will have their terms end officially on the day Presbytery votes to dismiss the congregation.

6. Negotiation of Financial Terms for Withdrawal

The decision of whether or not to release the Presbytery’s claim to property used by a particular congregation will be made by the Presbytery, bearing in mind its responsibility to deploy assets of people, real estate and financial resources for the furtherance of the mission of the Presbyterian Church (U.S.A.) within its bounds. Therefore, if the congregation is seeking to withdraw and retain its real property, the PET and SCC will negotiate terms whereby Presbytery will gift the property to the congregation in exchange for an agreed compensation. These terms should reflect the mission strategy of Presbytery and should, to the greatest extent possible, facilitate successful ongoing ministry by both Presbytery and the congregation.

These terms will normally adhere to the following guidelines:

Compensation to Presbytery for the loss of the real property will ordinarily be at least 10% of the appraised market value of the congregation’s land, buildings, fixtures and contents.



In some cases, such as where the Presbytery has invested significant financial resources in the congregation, a higher payment may be appropriate, as negotiated between the SCC and PET.

The settlement terms will include a due date by which final payment must be made and will specify whether payments are interest-free or include interest calculated at a specified rate.

Title to the property will not be released by the Presbytery until all compensation for the property has been received.

In some circumstances, the value of the property in relation to the size of the departing congregation may dictate consideration of other terms for compensation. These may include, but are not limited to, the following:

A long-term lease of the property, under which the departing congregation retains full use of the buildings but title remains with the Presbytery.

Sale of the property to a third party and allocation of the proceeds between the departing congregation and the Presbytery.

Dissolution of the congregation and retention of the property by Presbytery for new church development or utilization for another mission of the Presbytery.

7. Validation of Congregation’s Request for Dismissal

After the PET and SCC have negotiated the terms of dismissal, Presbytery will formally call a meeting of the congregation to validate their desire for dismissal from the Presbyterian Church (U.S.A.) and ascertain the congregation’s unity in this decision. Because of the importance of the dismissal decision on the life of the church, at least 50% of the active members of the congregation shall be in attendance for this vote to take place.

The called meeting of the congregation must be noticed at least 30 days in advance, and every effort must be taken to maximize participation of the members in this meeting. A written settlement agreement, including the mission strategy and impact study and Trust Clause considerations, will be made available to the congregation. It is expected that representatives of the PET and SCC will address the congregation and discuss any specific issues that will enable the congregation to make an informed decision based on facts and prayerful discernment. Steps will be taken to ensure that only active members of the congregation are permitted to vote, and voting will be by secret written ballot.

If 80% or more of those voting approve the request for dismissal and accept the terms of the negotiated agreement, the dismissal request will be deemed as validated by the congregation. The congregational vote, however, is advisory only; the final decision to dismiss rests with the Presbytery.

8. Process for Presbytery to Approve Dismissal of the Congregation

Once the congregation has formally voted to request dismissal from Presbytery/the Presbyterian Church (U.S.A.) and has accepted the terms of the negotiated agreement for dismissal, Presbytery will vote on accepting the terms of the agreement and dismissing the congregation to another Reformed body. Representatives of the PET will report on the discernment process, settlement agreement, and the congregational vote tally.



It should be noted that renegotiation of the terms for dismissal through use of amendments from the floor of Presbytery would invalidate months of work between the PET and the congregation. Therefore, the proposal should be presented as a whole, with the understanding that the final agreement has been reached by good faith negotiations between the PET and the congregation. The motion to accept the terms of the settlement and dismiss the congregation should be preceded by a two-thirds vote required to limit amendments and debate.

It is our prayer that, by all parties’ committing to follow the above process in good faith, we can resolve our differences reasonably and civilly, without resorting to litigation. To allow for an orderly transition, the effective date of dismissal will occur no earlier than 90 days after the Presbytery vote.

9. Determination of Members’ Desire for Transfer

Within 30 days of the Presbytery’s vote approving dismissal of the congregation to another reformed body, Presbytery will prepare a letter to members of the church informing them of their option to be dismissed with the congregation or to remain in the Presbyterian Church (U.S.A.). The church will mail the letter to all active members of the congregation promptly and will bear all costs associated with this mailing. The letter will direct that responses are to be returned to Presbytery. The Presbytery through the PET will then ensure that contact is made with those members wishing to remain in the Presbyterian Church (U.S.A.).

10. Completing the Dismissal

Recognizing that the departure of valued colleagues in ministry will be a matter of pain for all parties, it is appropriate for the Presbytery to hold a time of prayer giving thanks for prior shared ministry and prayers for the ongoing witness of both the departing congregation and of all the other congregations in the Presbytery and the Presbyterian Church (U.S.A.).

Admit to Record:

Partnership Committee report:1. The Presbytery of Greater Atlanta shall not serve as financial agent for Partnerships.

Partnerships seeking assistance with the management of contributions to and expenses of their ministry are encouraged to establish a fiduciary relationship with a sponsoring church.

2. Partnerships must have any overtures to General Assembly approved by a Session. It will then follow the normal process of overtures from a session to the presbytery.

3. The Partnership committee has approved World Mission Network as a partnership.



OPERATIONS COMMITTEE

Admit to Record:

1. The Operations Ministry Team acting as the Board of Directors approved the loan application of Radcliffe Presbyterian Church on July 13, 2011.

The Presbytery of Greater Atlanta, Inc. (a "Corporation") of the Presbyterian Church (U.S.A.) having received and reviewed the request of the Radcliffe Presbyterian Church,

Atlanta, Georgia, a member in good standing of this Presbytery, approved their loan application and guarantees repayment of the loan from the Presbyterian Church Investment & Loan Program of up to $75,000 for a 10-year term. This loan is intended to purchase land adjacent to the church. The officers of the Presbytery Corporation are authorized to sign documents stipulating such endorsement as agents of the Corporation.

2. The Operations Ministry Team acting as the Board of Directors approved the request from College Park Presbyterian Church on July 27, 2011 to draw on the remainder of the loan previously granted to them in early 2011 (balance approximately $27,500).

The Presbytery of Greater Atlanta, Inc. (a "Corporation") of the Presbyterian Church (U.S.A.) having received and reviewed the request of the College Park Presbyterian Church,

College Park, Georgia, a member in good standing of this Presbytery, approved their request to draw the remainder of the loan previously granted by Presbytery.

3. The Operations Ministry Team acting as the Board of Directors approved the loan application of Rock Spring Presbyterian Church on July 27, 2011.

The Presbytery of Greater Atlanta, Inc. (a "Corporation") of the Presbyterian Church (U.S.A.) having received and reviewed the request of the Rock Spring Presbyterian Church, Atlanta, Georgia, a member in good standing of this Presbytery, approved their

building renovation loan application and guarantees repayment of the loan from Citizens Bank of Forsyth County in the amount not to exceed $160,000 for the 15-year term. The officers of the Presbytery Corporation are authorized to sign documents stipulating such endorsement as agents of the Corporation.

4. The Operations Ministry Team acting as the Board of Directors approved the line of credit request from of First Presbyterian Church, Covington on August 23, 2011.

The Presbytery of Greater Atlanta, Inc. (a "Corporation") of the Presbyterian Church (U.S.A.) having received and reviewed the request of the First Presbyterian Church, Covington, Georgia, a member in good standing of this Presbytery, approved their request to apply for a line of credit of $200,000 from BB&T Bank in Covington using their property as collateral. This loan is intended to be used initially to purchase new air conditioning units and to make other improvements to the church at their discretion over time. The bank does not require presbytery's guarantee of the loan.



Presbytery of Greater Atlanta, Inc. Preliminary Statement of Financial Position

Operations Fund As of July 31, 2011

Assets

Cash ($318,191.71) Investments $866,121.69 Accounts Receivable A/R--Operations $1,863.59 A/R-Due from Clifton Sancturary Min. $4,416.82 A/R-Hanbit PC $34,994.87 A/R-Midway PC $14,560.79 A/R-Norris Lake PC $42,592.03 A/R-Georgia Avenue Building/Site $28,199.35 A/R-Riverdale PC $99,984.18 Pledges Receivable (Ground Lease) $1,025,000.00 Discount on Pledges Receivable (Ground Lease) ($755,598.00) Total Accounts Receivable $496,013.63 Notes Receivable $121,219.16 Prepaid Expenses $1,442.00 Property & Equipment $39,243.03 Land, Buildings and Property (Net) $2,748,136.55 Total Assets $3,953,984.35

Liabilities, Fund Principal, & Restricted Funds

Liabilities Benevolences/Accounts Payable $1,625.00 Due to (from) Other Funds A/P Operations $0.00



HFSA ($2,549.96) Long-term Debt Due to Wells Fargo Equip Express $20,838.73 Due to Wells Fargo Equip Express (Car) $0.00 Due to Wachovia Bank $75,412.84 Due to Wachovia (CSM) $122,758.90 Due to Wells Rago (College Park) $26,219.16

Total Long-term Debt $245,229.63 Total Liabilities $318,371.91 Total Restricted Funds $570,785.52 Fund Principal Fund Balance-Operations $2,934,671.13 Net Income Year-to-Date $130,155.79

Total Fund Principal and Net Income Year-to-Date $3,064,826.92 Total Liabilities, Fund Principal, & Restricted Funds $3,953,984.35

Presbytery of Greater Atlanta Operations Fund Revenues and Disbursements-Preliminary Period Ending July 31, 2011 Actual Actual Period Ending Period Ending Annual Budget 7/31/2011 7/31/2010 FYE 01/31/12 Unified $ 442,515.68 $ 431,864.56 $ 875,000.00 Per Capita $ 417,675.27 $ 388,066.32 $ 565,600.00 Budgeted Designated Budgeted General Assembly $ 112,784.02 $ 107,913.14 $ 248,500.00 Budgeted Presbytery $ 32,282.73 $ 40,284.16 $ 110,000.00

Total Designated $ 145,066.75 $ 148,197.30 $ 358,500.00

Interest Income $ 7,619.71 $ 6,911.56 $ 13,000.00 Designated for Presbytery Only $ 49,626.26 $ 63,335.69 $ 160,600.00 Other Income $ 4,708.57 $ 114,490.52 $ 113,000.00 Total Revenues before Transfers $ 1,067,212.24 $ 1,152,865.95 $ 2,085,700.00 Transfers

Calvin Center $ 75,000.00 $ 99,998.00 $ 150,000.00 New Church Development $ 54,110.38 $ 39,497.00 $ 110,000.00

Peacemaking $ 263.73 $ 147.63 $ 3,000.00

From Restricted Funds $ (145.50) $ (5,728.43) $ (6,390.00)

Total Transfers $ 129,228.61 $ 133,914.20 $ 256,610.00 Benevolent Disbursements $ 325,860.61 $ 333,184.43 $ 727,884.00 Program Expenses

Committees & Partnerships $ 18,097.33 $ 28,609.12 $ 63,841.00 Salary and Benefits $ 364,829.71 $ 442,932.63 $ 770,343.50



Administrative Costs $ 125,243.50 $ 111,063.55 $ 267,021.50 Total Program Expenses $ 508,170.54 $ 582,605.30 $ 1,101,206.00

Total Transfers and Disbursements $ 963,259.76 $ 1,049,703.93 $ 2,085,700.00

Change in Net Assets $ 103,952.48 $ 103,162.02 $ - Other Revenues $ 26,203.31 $ 24,193.55 $ - Net Operating Total $ 130,155.79 $ 127,355.57 $ -



HANDBOOK PART III:ADDENDUM

Peacemakers of the YearRev. Buddy Hughes & Dr. Ruth Schmidt, Ph.D.

Presented in loving memoryby the Peacemaking Partnership of the Presbytery of Greater Atlanta

This award is presented in recognition of their exemplary commitment to peacemaking as an integral part of their lives and mission in response to the message of the gospel and in gratitude for many years of faithful service to the Presbytery of Greater Atlanta.

Rev. BUDDY HUGHES

“I understand peace to mean SHALOM – wholeness – all parts of God's creation working together for the good of all.” Charles R. Hughes (Buddy) spoke these words and in his ministry he worked for justice as a basis for that SHALOM.

Born in Roanoke, VA, educated at Hampden Sydney College and Union Seminary (Richmond), Buddy served as a parish minister, a missionary to Latin America, a General Assembly staff member and a campus minister. Working midst the poverty and injustice in rural Brazil was a watershed experience. It shaped the focus of his future ministry. While Buddy was Area Secretary for Latin America (PCUS), new ecumenical mission was begun in Peru, Haiti, Honduras, Nicaragua and Ecuador.

As campus minister of Arkansas (Lyon) College, Buddy took students on mission trips,to work projects and to political events to broaden their experiences. He received the Peacemaker's award from the AR Educational Association. In Nicaragua, Buddy worked as a journalist with CEPAD, the Nicaraguan Council of Churches. He wrote about the plight of the poor and the efforts for peace during the Contra War. The Hughes retired to Decatur in 1994. Buddy served on the Presbytery Peacemaking Committee, promoting awareness of the injustices in our political and public life, and actively lobbying to alleviate them.


http://www.ajc.com/news/charles-roland-buddy-hughes-477823.html?bigName=&bigPhotog=&bigCap=Charles+Roland+%5C


Buddy Hughes died in April, 2010.He is survived by his wife, Anne (Oakhurst Presbyterian)his son, David, (Decatur Presbyterian), three other children and 12 grandchildren.

Remembrance for Ruth

“I am a pacifist. I don’t believe in war and violence. I don’t believe killing people accomplishes anything. However, there have been notable changes in the world through non-violence.” – Ruth A. Schmidt

Born in Mountain Lake, MN and educated at Augsburg College, the University of Missouri, and the University of Illinois with degrees in English, Spanish, and library science, Ruth served as high school teacher, college professor, dean of humanities of the State University of NY at Albany, provost and professor at Wheaton College, and from 1982 to 1994, the first female president of Agnes Scott College in Decatur, GA. After her retirement, Ruth traveled extensively, often working in developing countries, and devoted herself to advocating peace and nonviolence.

Every Friday at noon, for seven years beginning with the advent of the Iraq war, Ruth stood faithfully at the corner of Peachtree and 14th Streets, holding a sign that read, “Keep Working for PEACE.” She was a faithful member of the Peace and Justice Committee of North Decatur Presbyterian Church and served on the Presbytery Peacemaking Committee. Ruth edited and taught a peace curriculum for faith communities. She served on the board of Georgia Women’s Action for New Directions (WAND) and was part of a small circle that gather in the chapel at Wesley Woods every Thursday morning to pray for world peace. Ruth’s response to the seemingly endless war and violence in our world was not despair or resignation, but faith that this is God’s world, so justice and peace will in the end prevail, and we must keep working.

Ruth passed away on May 24, 2010. She continues to inspire work for peace and justice at North Decatur Presbyterian Church and among all those whose lives she touched.


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