Ordination standards, immigration and investments will be issues for the PCUSA General Assembly
The Layman, December 7, 2011
Related article:
Overtures on same-sex marriage, other issues submitted for GA consideration
GA preachers
Margaret Aymer Oget, associate professor of New Testament at the Interdenominational Theological Center in Atlanta, Ga.
James Kim, pastor of Little church on the Prairie in Lakewood, Wash.;
Tony de la Rosa, interim executive presbyter of New York City Presbytery; and
Yena Hwang, chair of Korean American Presbyterian Clergy Women, and moderator of National Capital Presbytery
The Presbyterian Church (USA)’s 220th General Assembly will once again deal with the issue of ordination at its biannual meeting to be held June 30-July 7, 2012 in Pittsburgh, Pa.
With the passage of Amendment 10A from the prior GA meeting in 2010, the PCUSA joined the United Church of Christ, the Episcopal Church (USA) and the Evangelical Lutheran Church in America in allowing for the ordination of persons who refuse to confine their sexual activity to “fidelity within the covenant of marriage between a man and a woman or chastity in singleness.”
In October, Scott Anderson an openly gay man, was ordained as teaching elder in Wisconsin under the PCUSA’s new standard.
As of Dec. 1, five overtures have been submitted by presbyteries hoping to restore the “fidelity and chastity” standard. Overtures on social justice issues and changing the standing rules of the GA have also been submitted. The overtures are:
Ordination
Overture 005 from Stockton Presbytery asks the GA to approve an amendment to Book of Order that would change the new requirements for ordination that went into effect this past July. The overture requests the following changes be made in G-2.0104b [Text to be deleted is shown with a strike-through; text to be added or inserted is shown as italic.]
“b. Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (F-1.02). These standards are found in the Scriptures of the Old and New Testaments as interpreted by the confessions of the church and include the commitment to live a chaste and disciplined life, whether in holy marriage between a man and a woman or in single life (The Book of Confessions, 4.108). The council responsible for ordination and/or installation (G.2.0402; G-2.0607; G-3.0306) shall examine each candidate’s commitment to these standards, calling, gifts, preparation, and suitability for the responsibilities of ordered ministry. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Councils shall be guided by Scripture and the confessions in applying standards to individual candidates. Only those who affirm a desire to adhere to the standards for ordained service and who make an affirmative answer to the constitutional questions shall be ordained or installed.”
“This amendment gives necessary definition to terms used in the Form of Government and removes ambiguity in the present wording that is causing grievous disruption to the peace, unity, purity, and witness of the Presbyterian Church (USA),” states the overture’s rationale.
Overture 004 from Kiskiminetas Presbytery also seeks to change the new ordination standard. The overture seeks to strengthen the last line of G-2.0104b [above] to read, “When examining those being presented for ordination and or installation, the council shall do so in obedience to Jesus Christ, under the authority of Scripture and guided by our confessions.” Currently the ordination requirement states that “Councils shall be guided by Scripture and the confessions in applying standards to individual candidates.”
The presbytery’s rationale concludes by stating, “We propose the above amendment to make the language internally consistent by reiterating the authority of Scripture over our confessions.”
Overture 012 from Washington Presbytery, completely strikes the text of G-2.0104b [above] and re-inserts what was known as G-6.0106b in the former Book of Order. The new text would read:
“Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to repent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, ruling elders, or teaching elders.”
The rationale urges the assembly to “change back to the historical language not only based on our individual consciences, but more importantly upon the timeless truth found in Scripture – our only infallible rule of faith and practice. Both the Old and New Testaments proclaim clearly that practiced homosexuality is outside God’s design laid out both in Creation as well as in the moral Law. As part of the moral law, these expectations are affirmed by Christ who came “not to abolish but to fulfill [the law]” (Mt. 5:17). … We make these assertions not out of a spirit of exclusion or prejudice, but a conviction to remain true to the spirit of Scripture as well as to the letter. We are all sinners saved by grace, but we are still called to recognize what is outside God’s law and to respond in obedience.”
Overture 006 from Central Florida Presbytery also attempts to change the new ordination standards, by re-inserting some of the words that the 2010 GA and a majority of PCUSA presbyteries voted to delete. The overture would insert the words “including living either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness” into G-2.0104a so that it would read:
“To those called to exercise special functions in the church – deacons, ruling elders, and teaching elders – God gives suitable gifts for their various duties. In addition to possessing the necessary gifts and abilities, those who undertake particular ministries should be persons of strong faith, dedicated discipleship, and love of Jesus Christ as Savior and Lord. Their manner of life should be a demonstration of the Christian gospel in the church and in the world, including living either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. They must have the approval of God’s people and the concurring judgment of a council of the church.”
The rationale reads, “Ordained persons who have abused the power of their office have harmed many in the church. This sends a strong message that such behavior will not be tolerated. The removal of clear standards regarding sexual behavior is harmful not only to the Presbyterian Church (U.S.A.), but also to many of our ecumenical relationships. The removal of clear standards about appropriate sexual behavior has created misrepresentation of our beliefs and persecution of Christians
in parts of the world where Christians are in the minority. The passage of Amendment 10-A has been destructive to the peace, purity, and unity of the church. In a world filled with confusion about sexual ethics and commitment, the church needs to emphasize the importance of fidelity within the bonds of marriage.”
Overture 011 from San Jose Presbytery would amend G-2.0104a [above] by adding “This includes repentance of sin and diligent use of the means of grace” before the final sentence.
The rationale quotes from The Westminster Larger Catechism, 7.305, then adds. “When a church member is found guilty of an offense because of acting contrary to the Scriptures and/or the Constitution of the Presbyterian Church (USA), that person is censured and the following is part of the public rebuke: ‘We urge you to use diligently the means of grace to the end that you may be more obedient to our Lord Jesus Christ’ (Book of Order, D-12.0102).”
Social justice
Overture 003 from Grand Canyon Presbytery asks the 2012 assembly to rescind an action of the 2010 GA on immigration that called for the church to “stand with immigrant Presbyterians in their hour of need.”
The overture’s rationale states that “Calling the church to refrain from holding national meetings in Arizona and states with immigration legislation similar to SB1070/HB2162 represents an unprecedented decision that directly impacts congregations, presbyteries, and a synod, all of which need additional support in this time. … Calling for what seems like a boycott on a particular state could have a powerful effect on the local congregations and the presbyteries of which they are a part. Insofar as the individual congregations are part of the whole body of Christ, avoiding a particular region means the church is turning away from part of itself. … [and] Given current legislative trends, this kind of action is impractical and virtually impossible to sustain over time.”
Overture 015, also from Grand Canyon Presbytery, again deals with the immigration issue. In particular, it asks the assembly to take action “concerning the place and plight of immigrant people in our neighborhoods and communities of faith.” It includes a list of things for the assembly, presbyteries, congregations and individuals to do:
1. “Affirm the scriptural call to provide hospitality to strangers, and thus welcome immigrant people to our nation and our church, as part of our national and our church’s history, and our nation’s and church’s future.
2. “Hold high and measure our conduct by these principles and ideals, in the love of Jesus Christ:
- “Welcoming the traveler who comes our way seeking help.
- “Nurturing God’s gift of the mind.
- “Protecting the integrity of the family unit and keeping family members together.
- “Honoring those who demonstrate the desire to make a constructive contribution to their community while they secure a life for themselves and their families.
- “Respecting the rights of all humans as children of God.
3. “Build bridges that encourage deeper relationships between the Presbyterian Church (U.S.A.) and immigrants, and pay more attention to the presence and value of immigrant people in our neighborhoods and churches by
- “identifying and becoming acquainted with immigrant people around us;
- “resisting the temptation to let language and culture be a barrier in our call to meet new people;
- “receiving the gifts immigrant people bring into our midst by listening and experiencing stories of joy and challenge and being open to how God is calling us to change and to stand with immigrants in need;
- “encouraging and supporting pastors and congregations whose memberships and ministries are directly impacted by the immigration crisis; and
- “encouraging and financially supporting the education of immigrant people in a holistic way, from after-school programs for young children through scholarships for college and graduate studies.
4. “Educate and advocate with religious, business, community and law-enforcement leaders for legislative reform at the national, state, and local levels that strives to address the following:
- “legal assistance in applying for resident alien status;
- “employers’ rights to employ responsible workers, provide safe and reasonable work conditions, and assist employees in the payment of taxes;
- “educating immigrant people, celebrating the culture and languages of their homelands and teaching the culture and language of their new home;
- “focusing law enforcement on the elimination of criminal behavior without creating an environment of harassment for decent immigrant people, which disrupts homes and families;
- “establishing minimum standards of care for detainees that includes legal representation; and
- “encouraging all church councils to meet with their state’s access to Justice Commission and encourage their work honoring the principles and values for which we stand.”
Overture 007 from Mid-Kentucky Presbytery asks the Assembly to instruct Mission Responsibility Through Investment (MRTI) to “report to the General Assembly Mission Council on the corporate practices of Cigna, Aetna, Humana, WellPoint, United Health Care health insurance companies – in particular as such practices compare with and relate to previous General Assembly actions relative to health care. The General Assembly Mission Council is authorized and encouraged to act on this information, and, as it deems appropriate, implement divestment procedures as well as encourage individual Presbyterians and congregations to divest of holdings in the said companies; and, in view of the urgency of the ongoing health-care crisis, to take action within six months of the approval of this recommendation.”
MRTI is the GA committee that implements GA policies on socially responsible or faith-based investing by engaging corporations in which the church owns stock.
The rationale states, “The actions of for-profit health insurance companies have brought untold suffering and hardship in both the private and public spheres, and have obstructed the development of healthier individuals in a healthier society… The Presbyterian Church (USA) has no obligation to support such companies through investment but, to the contrary, has a moral obligation to withdraw financially from them to the extent that they are detrimental to the goal of equal access to health care. For-profit health insurance companies produce no product for the public good but instead increase exposure to the financial ruin of individuals and the society as a whole.”
Miscellaneous
Overture 001 from Boston Presbytery requests a change in the GA’s standings rules on nominating candidates for service on various General Assembly committees, council or boards from the plenary floor.
The rationale states, “In addition to the names submitted for election by the General Assembly Nominating Committee, the Standing Rules of the General Assembly also provide for procedures by which a commissioner may offer a nomination from the floor of the assembly as an alternative to any particular nomination from the committee. … While affirming the importance of floor nominations in the life of the church, it is also important to note that such nominations come to
the assembly without benefit of the scrutiny that is given to those whose names are brought by the General Assembly Nominating Committee. Congregations and lower councils are often able to consider nominations with the benefit of significant knowledge of the individuals involved, but in a body as large as the General Assembly it is probable that few if any of the voting commissioners will be personally familiar with those for whom they are voting. For this reason, the vast disparity in the information available about the two candidates becomes significant.”