Denominational Alternatives to PC(USA) Presented to Session By the Denominational Discernment Committee Richard Chan, Barbara Chan, Evelyn Lee, Peter Lee, Arnold Ng, Ver Reyes
Final Report (Revisions as of September 14, 2012)
1 | P a g e
September 14, 2012 Session South Bay Presbyterian Church 2701 Plaza Del Amo, Suite 701 Torrance, CA. 90505
Dear Session: Here is a report on denominational alternatives to PC(USA). We believe that the PC USA denomination has turned away from sound biblical doctrine and continues in a trend of liberal theology and deviation from biblical authority. The departure is significant enough that to remain in the PC(USA) would be difficult if we truly place obedience to scripture as a high priority. Since March of 2012, this committee has been working to assist Session in researching the issues. First, what are the specifics regarding the events taking place in our denomination which causes SBPC to consider leaving. Second, what are the strategic steps SBPC must consider in separating from PC(USA) known as the gracious dismissal process. Third, if we were to explore God’s calling for the orderly separation from the denomination into a new affiliation with a denominational structure, which denomination or reformed body would be the most suitable for our ministry? The contents of this report will discuss the most likely options available to SBPC, consistent with our conservative nature, reformed theology and away from the liberal views of the PC(USA). There were 4 options our committee considered and can be placed on a continuum from the PC(USA) as being the most liberal to PCA as the most conservative. Option 1 : The least impact to SBPC’s ministry is to remain within our current denomination, PC(USA), and join FOP (Fellowship of the Presbyterians), an organization that was formed by the evangelical conservative churches within the PC(USA). Option 2 : The next move is to separate from the PC(USA) and to join the new reformed denomination that was formed out of the FOP movement within the PC(USA), called A Covenant Order of Evangelical Presbyterians known as “ECO”. ECO is a new reformed denomination whose structure and polity are being formed and developed by conservative churches from the PC(USA).
2 | P a g e
Option 3: To separate from the PC(USA) and join the “EPC” (Evangelical Presbyterian Church), an entirely different, yet established Presbyterian denomination which would align ourselves with conservative reformed churches that may or may not ordain women in leadership. (It is considered a non essential and it is up to the individual church and Presbytery to decide.) Option 4: To separate from the PC(USA) and join with the “PCA” (Presbyterian Church in America), which is also another Presbyterian Denomination which is the most conservative and does not ordain women in leadership. In each section of our report, we summarize each denominational alternative and discuss the possible fit for SBPC. Each option is weighed against a decision criteria of 7 non negotiable criteria which the committee felt were of high priority to our ministry. The contents of this report are the result of prayer, research, interviews and data collected from various sources including: publications, articles and reports written by other evangelical churches.
The final recommendation is held by all members of the committee. 1. To leave the PC(USA) denomination 2. To join either ECO or EPC
There is ongoing dialogue within the committee regarding timing, process and the ultimate final determination as to which of the two options are the best suited to SBPC. We are united that further research is necessary as we continue our discernment into specific areas of ECO and EPC, trusting that God will reveal His ultimate will for our church through the continued discernment process.
It is vital that we consider SBPC’s ministry focus as we educate the congregation and equip them with the information on why theology matters, and the rationale for joining an evangelical conservative reformed denomination so that we may remain united in pursuing the building up of God’s Kingdom here in the South Bay. Should we separate from PC(USA) it must be done in an orderly manner which honors God fully and doesn’t detract from SBPC’s focused ministry needs. In as much as it is possible, we desire to maintain unity as we strive for obedience. The separation process for most of the churches that have already left the PC(USA) has taken from 1 to 4 years to complete the process. During that time, it may be reasonable to join the FOP to separate us from the liberal wing of the PC(USA) and be identified with other like-minded evangelical conservative PC(USA) congregations.
Thank you for reading our report. We look forward to your feedback and questions. Sincerely, The SBPC Denominational Discernment Committee 3 | P a g e
Table of Contents
Why leave the PC USA denomination? ...... 5 Denominational Selection Decision Criteria ...... 7 Findings and Recommendation to Session: ...... 10 Research Methodology ...... 11 Option 1: Align ourselves with Fellowship of the Presbyterians ...... 12 What are its essential tenets? ...... 16 Option 2: Join ECO New Reformed Body Denomination ...... 20 Option 3: Join Evangelical Presbyterian Church (EPC) ...... 26 Option 4: Join Presbyterian Church America ...... 34 Gracious Dismissal Process ...... 43 Theological Discussion: “Changed by Changes” by Ver Reyes ...... 45
4 | P a g e
Why leave the PC USA denomination?
1. The theology of PC(USA) has shifted away from the Bible. The denomination has become liberal in its theology for example: “Only 35% of the Pastors and 43% of the Elders believe that Jesus is the only way to salvation” A similar overture was presented at a recent General Assembly which proposed the affirmation of the singular saving Lordship of Jesus Christ” The overture failed to pass in 2012 General Assembly held in Pittsburgh. 2. The denomination has changed its standards for ordained officers (Amendment 10a) and now allows for the ordination of homosexuals, and has considered changing the definition of marriage in the 2012 General Assembly. (The changing of the definition of marriage did not pass this year, but there is an action calling for a two year denomination wide consideration to be made prior to the 2014 GA). 3. The denomination has been dying for many years. They have been losing members since 1960’s and each year for 45 years the membership of churches has been declining. 4. The denomination is trending towards recognizing same sex marriages. a. “PC(USA) Pastor conducts same sex wedding ceremony” The Rev. Brian Merritt officiated the wedding of two women, Marina Brown and Laura Potter on March 2 in McPherson Square, Washing D.C ..They were officially married by Merritt, a Presbyterian Church USA minister. Merritt, an advocate for gay marriage, has conducted eight same sex marriages..all in violation of his ordination vows. (The Layman, May 2012, page 3.) 5. The denomination has been mired in conflict for decades including debates over homosexuality, debates over the Trinity, debates over a 1993 conference to worship “the goddess Sophia” and debates about whether or not pastors can be held responsible to affirm certain theological positions.
More Light Presbyterian welcomes Episcopal Bishop Gene Robinson from the diocese of New Hampshire (The Layman online, July 4, 2012) Re-writing Scripture
“Robinson said that it is time for Gay, Lesbian, Bisexual and Transgender (GLBT) people to “take the Bible back, to tell the church, ‘we’ve got our Bible too.’” He said that the Bible is replete with GLBT stories. When God said to Jesus at Jesus’ baptism, ‘this is my Son in whom I am well pleased,’ GLBT people need to understand that he was speaking to them, said Robinson. “This is an example of how GLBT people can find themselves in the Bible. We need to take our Scriptures back and find our own stories there.”
6. The denomination holds all PC(USA) properties in Trust and has used this power to make it difficult for churches to leave the PC(USA).
5 | P a g e
There has been a significant exodus of conservative evangelical churches from PC(USA) to other denominations which will limit our ability to find conservative, evangelical pastoral candidates, although ECO (A Covenant Order of Evangelical Presbyterians) is addressing this issue. The Presbyterian Church (USA) can look forward to another decline in membership numbers at the end of 2012 as more churches vote to leave the PC(USA) for more evangelical conservative denominations. (Presbyterian Layman, May 2012, page 10) To be obedient to scripture, we need to be aware of the doctrinal foundation of our faith and do everything possible to insure that we are obedient to scriptural authority. Remaining within the denomination would be inconsistent with what we believe as we strive to honor God in all that we do as a church.
6 | P a g e
Denominational Selection Decision Criteria
The following seven criteria were established by the Denominational Selection Committee on Wednesday, May 9, 2012 as “non negotiables” as the decision criteria as to which denominational affiliation is best for South Bay Presbyterian Church: Note: SBPC’s decision to select another denominational affiliation is not based upon what sister churches are doing or not doing, building issues, pension issues or what large evangelical churches have decided to do or not do. The consideration of independent status was viewed as not a viable option for SBPC based upon the fact that there are little controls, checks and balances and the lack of spiritual foundations would require that we create these structures from scratch. Each option is measured against the seven criteria listed below: Decision Criteria 1. Doctrinal and theological purity/alignment with the Bible 2. What is best for our congregation’s health and discipleship making focus 3. Accepts women in leadership 4. Helps us do the work of the church vs. being distracted 5. Denominational direction (trending in the future) 6. Stability 7. Autonomy vs. dependence Here is a brief discussion on each of the above: 1. Doctrinal and theological purity/alignment with the Bible This is the core of what our church strives to be, fully aligned with the Bible in all that we say and do for the Glory of God, to fulfill his mission here in the South Bay where He has placed us. This is a non negotiable for SBPC. The movement to another denomination is not driven by what other churches are or are not doing, or by personal preference, or even by popular decision, but by the authority of God’s word. If we are not aligned with the Bible as a church, we will ultimately be held accountable by God for deviating from His word. Realizing that no church is perfect and no denomination is perfect, our desire is to align ourselves with a denomination which will best honor God’s word and is consistent with our evangelical and conservative nature. Our denomination should exhibit the core values and foundational commitment without compromise distinct from the societal changes which are taking place around us. 2. What is best for our congregation’s health and discipleship making We are seeking a denomination relationship which encourages and seeks to support our efforts of producing a flourishing church by making disciples of Christ here in the South Bay. SBPC is clearly more Biblically based in the essentials of our faith, and differs from the PC(USA)’s theological position. By seeking a denomination that is more like minded
7 | P a g e
with SBPC’s theological position, there is hope to enhance SBPC’s ministry in the local community. 3. Accepts women in leadership As a church we have accepted women in leadership as biblically acceptable. We desire to continue this acceptable practice of having many gifted women serving in leadership and wish to continue encouraging them in their ministry. To prevent the issue of women in leadership from dividing our church, we seek an affiliation with a denomination which will allow this position to continue so as to not divide our church on this issue. 4. Missional work vs. distraction We are looking for a denomination with less controversy and fewer distractions to doing the work of the local church. We have had some experience where newcomers are not willing or interested in coming to our church because we are affiliated with PC(USA). Generally, people are attracted to churches that are relevant to them in which they feel part of the church family and are able to grow in their faith. 5. Denominational Direction (trending) We strive to join a denomination which will remain consistent with conservative evangelical values vs. moving in a more liberal direction. Therefore we need to examine the true non negotiable values which remain core and sacred to the denomination upon which there is no deviation. It does not make sense for SBPC to move to another denomination where the essentials are not buttoned down and where there is the opportunity for values shifting. We need to be assured that the alternative denomination affiliation is true to their values, sincere in their convictions and motives in order to move. 6. Stability We feel it is important to join an organization which has some roots and financial stability as well as defined values and principles of operation. This is important because our main priority is to be the local church and do the work of the local church vs become involved in starting up or building another denomination. 7. Autonomy vs. dependence We seek to align ourselves with a denomination which allows us the freedoms to do the work of the local church without bureaucracy and without a heavy handed involvement. The denomination exists to support the local church vs. the other way around. We have enjoyed a hands off approach to our ministry and prefer to continue in this manner, though we are not saying we are unwilling to be accountable, we want the freedom and flexibility to respond to the community needs without a lot of red tape. Why not pursue an independent status and non affiliation with a denomination? We seek to have structures in place which will prevent the control of the church to be placed in the hands of strictly elders or strictly the senior pastor. We have heard of situations where independent churches are controlled and ruled by a few strong elders or the senior pastor. There are too many pitfalls with independent status including lack of
8 | P a g e
structures which inadequately provides retirement pensions of pastors, or processes which may allow or prevent church discipline as needed, selection of church officers etc. Moving from a highly structured denomination to one where there is no structure whatsoever is not one which is most suitable for South Bay Presbyterian Church which has relied upon structure and orderly process in its evolution.
9 | P a g e
Findings and Recommendation to Session:
1. All committee members agree that we are dissatisfied with the PC(USA). (There is theological misalignment with the conservative evangelical values held by SBPC) 2. All committee members are in agreement that we have to leave the denomination in an orderly fashion, time TBD. 3. All committee members are in agreement that there needs to be a process in place for leaving which does not sacrifice the work of the church by directing all resources into separation from PC(USA). Timing may be from 1 4 years. 4. All committee members are in alignment that the two primary options for SBPC to explore are Covenant Order of Presbyterians (ECO) and Evangelical Presbyterian Church (EPC). 5. All committee members agree that further investigation is needed into ECO and EPC to determine the best fit for SBPC (i.e. which affiliation will best help us accomplish ministry.) a. Members of the Discernment Committee have recently attended the FOP/ECO’s latest conference in Colorado Springs in August 2012 along with 4 other previous conferences since 2011. Their experience and findings have been integrated to this report for Session’s review. b. Members of the Discernment committee have been invited to participate in an EPC Discovery Day in September and have also been invited to attend EPC church services in either Santa Maria or San Diego.
10 | P a g e
Research Methodology
The committee utilized the following methods in researching and analyzing the current situation within PC(USA) and also options for SBPC 1. Prayer and committee discernment 2. Attendance at gathering events (Minneapolis, August 2011, Orlando, January 2012, Newport Beach, March 2012 and Colorado Springs on August 2012) 3. Research on the web 4. Reading publications and journal articles (Presbyterian Layman) and long list of articles included in the appendix 5. Face to face interviews with major evangelical decision makers within the Presbytery USA and also those who came from EPC 6. Conference call on May 2012 with EPC’s stated clerk, Ron Benjalink 7. Attendance at sister church, San Gabriel Presbyterian Church, for an informal discussion meeting to talk about discernment process with other True Light related churches: Alhambra True Light Presbyterian Church, Journey Evangelical Church, Faith Grace Presbyterian Fellowship 8. Websites of other evangelical churches to learn about their discernment processes (see appendix for documents which were publicly supplied through the various church websites) 9. Interpersonal data collection and gathering from spheres of influence, contacts and informal discussions with contacts at other churches through affiliation relationships.
11 | P a g e
Option 1: Align ourselves with Fellowship of the Presbyterians Website: www.fellowship pres.org Remain within PC(USA) and align ourselves with Fellowship of Presbyterians What is FOP? Introduction to Fellowship of Presbyterians
The mission of The Fellowship of Presbyterians is to build flourishing churches that make disciples of Jesus Christ. The Fellowship is an “umbrella organization” that includes members of the PC(USA), members of ECO, and brothers and sisters in Christ beyond these two denominations.
One of the purposes of The Fellowship is to network, resource, and serve congregations and individuals who are called to the mission of maintaining an orthodox, evangelical witness within the Presbyterian Church (U.S.A.)
The Fellowship is built around three basic principles:
1. Clearly articulated theology 2. Covenanted order 3. Missional ministry.
To understand The Fellowship, the fellowship has generated a document call the “Theology Project: that outlines our confessions, beliefs we affirm as essential, and a proposal to nurture theological conversations across The Fellowship.
The Fellowship [Covenant}, based around many of the great promises in Scripture, is intended to help individuals and congregations articulate to a form of discipleship that will eventually have a gospel impact on thoughts, words, and actions, as well as the use of money, power, influence, and sexuality — gifts of God that are often among the most misunderstood in our contemporary culture.
Commitment of individuals that join the Fellowship is to
• Relying on the love and grace of God revealed in Jesus Christ, and the power of the Holy Spirit, I will: o Live in conformity with the Fellowship Covenant; o Receive, adopt, and be bound by the essential tenets as published by The Fellowship; o Actively participate in networks of accountability with others in The Fellowship.
Commitment of Session and Congregations that join the Fellowship
• Read and Affirm the Essential Tenets of The Fellowship • Relying on the love and grace of God revealed in Jesus Christ, and the power of the Holy Spirit, we will help our congregation to:
12 | P a g e
• Live in conformity with the Fellowship Covenant; • Receive, adopt and be bound by the essential tenets as published by the Fellowship; • Actively participate in networks of accountability with others in the Fellowship.
History The Fellowship of Presbyterians began in January 2011 as a conversation between seven PC(USA) pastors who wanted to find new ways to encourage each other in common faith, ministry, and mission. These pastors were concerned about the health of the PC(USA) as a denomination, where membership has dropped steadily over 40 years and ongoing disputes over theology and bureaucracy create a culture of contention more than vitality. They talked of reclaiming a covenanted biblical community, where unity is derived from a shared mission to make disciples of Jesus Christ, not from structural affiliation, and where young leaders are nurtured to speak the gospel into a rapidly changing world. The pastors issued a nationwide call to others of like mind who envisioned a new future for congregations to connect and grow while sharing a Presbyterian, Reformed, Evangelical heritage. In August 2011, more than 2,000 men and women of diverse ages and ethnicities answered that call, gathering in Minneapolis to dream and pray together. In January 2012, a Covenanting Conference took place in Orlando, where The Fellowship of Presbyterians (FOP) met and the new Reformed body, ECO (initially called The Evangelical Covenant Order of Presbytery and then changed to A Covenant Order of Evangelical Presbyterians), was officially launched. It was envisioned that like minded churches could unite for mission and ministry, to be a place of mutual support and encouragement for pastors and churches. They created a theological identity and missional action statements so that there would be agreement on essentials and they would not be worried about boundaries. NOTE: There would be mutual support and sharing of best practices. FOP and ECO presently have the same values, covenants and tenets. FOP was envisioned for those churches who wished to stay within PC(USA) but wanted some differentiation from PC(USA). ECO was for those churches who wanted to separate from PC(USA). It was envisioned that PC(USA) churches that agreed with them could join the Fellowship of Presbyterians (FOP) while maintaining current ties to presbytery and denomination. This would allow churches with excellent working relationships with their governing bodies to continue to maximize their ministry while being a part of the fellowship. But churches who did not agree with the PC(USA) policies and who wanted to be dismissed from PC(USA) and join a new Reformed body (ECO) could do so. Latest conference event impressions regarding FOP and ECO
• From the most recent conference in Colorado Springs on August 20 21, the leaders of FOP have made it clear that FOP does not exist to try and revise the PC(USA)’s trend, i.e. not to combat the leftward leanings of the PC(USA), or a battleground for fighting bureaucracy .but to help build flourishing churches within the PC(USA) denomination. • The movement was created as a grass roots effort to help those churches who felt isolated and alone. 13 | P a g e
• Key focus of FOP and ECO churches is to bind churches and people into an intentional agreement to meet with one another and hold each other accountable to God’s word to reach the lost. • FOP/ECO churches can join separate affinity groups (leaders and pastors) to network in missional pursuits and for mutual accountability. FOP’s Values
Jesus shaped Identity: We believe Jesus Christ must be at the center of our lives and that making disciples of Jesus at the core of our ministry.
Biblical Integrity : We believe the Bible is the unique and authoritative Word of God, which teaches all that is necessary for faith and life. The prominence of God’s Word over our lives shapes our priorities, and the unrivaled authority of the Bible directs our actions to be in concert with Christ’s very best for our lives. Thoughtful Theology: We believe in theological education, constant learning, and the life of the mind, and celebrate this as one of the treasures of our Reformed heritage. Accountable Community: We believe guidance is a corporate spiritual experience. We want to connect leaders to one another in healthy relationships of accountability, synergy, and care. Egalitarian Ministry: We believe in unleashing the ministry gifts of women, men, and every ethnic group. Missional Centrality: We believe in living out the whole of the Great Commission – including evangelism, spiritual formation, compassion, and redemptive justice – in our communities and around the world. Center focused Spirituality: We believe in calling people to the core of what it means to be followers of Jesus – what “mere Christianity” is and does – and not fixate on the boundaries. Leadership Velocity: We believe identifying and developing gospel centered leaders is critical for the church, and a great leadership culture is risk taking, innovative, and organic. Kingdom Vitality: We believe congregations should vigorously reproduce new missional communities to expand the Kingdom of God. Fellowship Covenant I. Therefore God exalted Him to the highest place and gave Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2: 9 11) Because Jesus Christ is Lord, I will seek to be subject to Him in all areas of my life: (Matthew 22: 37 40) II. You are not your own; you were bought at a price. Therefore honor God with your bodies. (1 Corinthians 6: 19b 20) Because my life is not my own: 14 | P a g e
• I will take responsibility for my thoughts and actions: (I Timothy 6:11b 12)
• I will make the glory and enjoyment of God my focus: (Westminster Larger Catechism, Q 1)
• I will, relying on the Holy Spirit, rejoice in the Lord at all times: (Philippians 4:4 7)
• Scripture will be my final authority in all decisions, choices and actions: (2 Timothy 3:16 17 ) III. Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which He bought with His own blood. (Acts 20:28)
Because the church is not my own:
• I will actively support, pray for, and encourage the ordained leaders of my congregation, serving when called in accordance with my spiritual gifts: (Hebrews 13:7 )
• I will fulfill my part of the baptismal covenant, nurturing children and those new in the faith: (Deuteronomy 6:6 9)
• I will hold my personal preferences lightly and guard the good of the whole: (Philippians 2:1 4) IV. The earth is the Lord’s, and everything in it; the world, and all who live in it (Psalm 24:1) Because the world is not my own: ...
• I will commit to a Biblical tithe of my assets, joyfully giving additional offerings whenever and wherever possible to support the work of the gospel and the welfare of God's people. ( 2 Chronicles 31:12 )
• I will consider my tithes and gifts as an expression of gratitude to the One who has been extravagantly generous toward me: (Psalm 116:12, 17 )
• I will be a faithful steward of God's creation. I will treat the creation as a gift to be cared for and used in ways which honor and glorify the Creator: (Genesis 2:15)
• I will behold the creation as a “theater of God's glory,” praising God for every reminder of His presence and love: (Psalm 119:1 )
• I will honor the sanctity of human life above the claims of human freedom: (Psalm 8:4 5)
• I will treat others with respect, honoring the image of God in them, however broken. I will seek God's peace and Biblical reconciliation in all times and places: (1 Peter 2:17)
• I will sacrificially provide for the needs of the poor and the oppressed, the neglected and the abused, the widow and the orphan: (Isaiah 58:6 7)
15 | P a g e
V. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self control. Against such things there is no law. (Galatians 5: 22 23) Because the Holy Spirit nurtures new and fruitful lives: ...
• I will yield to the work of the Spirit in my life so that I will transformed from the inside out: (Romans 12:1 2)
• I will pray that God's transforming work in my life will serve Him: (Ephesians 2 :1 0)
• I will set my gaze upon Jesus so that I may become what I behold, for the good of the church and the glory of God: ( 2 Corinthians 3:18 ) VI. Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. Because I do not journey through this life alone, but in the company of others and under a great cloud of witnesses ...
• I will be an encourager of my brothers and sisters: (Hebrews 3:13 )
• I will gather regularly with my brothers and sisters, hearing the word of God, participating in the sacraments and preparing to be sent into God's world: (Hebrews 10:24 25)
• I will give others who sign this covenant permission to both nurture and admonish me: (Proverbs 1:5). What are its essential tenets? Essential tenets are tied to the teaching of the confessions as reliable expositions of Scripture. The essential tenets call out for explication, not as another confession, but as indispensable indicators of confessional convictions about what Scripture leads us to believe and do.
Essential tenets do not replace the confessions, but rather witness to the confessions’ common core.
This document is thus intended not as a new confession but as a guide to the corporate exploration of and commitment to the great themes of Scripture and to the historic Reformed confessions that set forth those themes. (ref Theological Project document – Spring 2012) 19 key points of FOP and ECO’s essential tenets 1. The great purpose toward which each human life is drawn is to glorify God and to enjoy Him forever. 2. We glorify God by recognizing and receiving His authoritative self revelation, both in the infallible Scriptures of the Old and New Testaments and also in the incarnation of God the Son.
16 | P a g e
3. With Christians everywhere, we worship the only true God Father, Son, and Holy Spirit who is both one essence and three persons. 4. Jesus Christ is both truly God and truly human. 5. The divinity of the Son is in no way impaired, limited, or changed by His gracious act of assuming a human nature, and that His true humanity is in no way undermined by His continued divinity. 6. The risen Jesus, who was sent from the Father, has now ascended to the Father in His resurrected body and remains truly human. 7. The same Jesus Christ who is now ascended and who will one day return visibly in the body to judge the living and the dead. 8. We are able to confess Jesus Christ as Lord and God only through the work of the Holy Spirit. 9. The present disordered state of the world, in which we and all things are subject to misery and to evil, is not God’s doing, but is rather a result of humanity’s free, sinful rebellion against God’s will. 10. No part of human life is untouched by sin. Our desires are no longer trustworthy guides to goodness, and what seems natural to us no longer corresponds to God’s design. 11. In union with Christ through the power of the Spirit we are brought into right relation with the Father, who receives us as His adopted children. Jesus Christ is the only Way to this adoption, the sole path by which sinners become children of God. 12. Having lost true freedom of will in the fall, we are incapable of turning toward God of our own volition. God chooses us for Himself in grace before the foundation of the world, not because of any merit on our part, but only because of His love and mercy. 13. Through His regenerating and sanctifying work, the Holy Spirit grants us faith and enables holiness, so that we may be witnesses of God’s gracious presence to those who are lost. 14. In Christ, we are adopted into the family of God and find our new identity as brothers and sisters of one another, since we now share one Father, 15. Within the covenant community of the church, God’s grace is extended through the preaching of the Word, the administration of the sacraments, and the faithful practice of mutual discipline. 16. The ministries of the church reflect the three fold office of Christ as prophet, priest and king reflected in the church’s ordered ministries of teaching elders, deacons, and ruling elders. 17. Jesus teaches us that we are to love the Lord our God with all our heart, with all our soul, and with all our mind. There is no part of human life that is off limits to the sanctifying claims of God. 17 | P a g e
18. Progress in holiness is an expected response of gratitude to the grace of God, which is initiated, sustained and fulfilled by the sanctifying work of the Holy Spirit. 19. As we practice the discipline of regular self examination and confession, we are especially guided by the Ten Commandments. Pros: FOP values, Covenant and tenets define what the member churches believe – evangelical perspective (not progressive) FOP is good for evangelical churches to join like minded leaders and churches to work towards FOP values with the PC/USA perhaps leading to change in PC/USA. Joining FOP encourages churches to share and support each other. Help churches flourish by making disciples and building relationships. Good for churches that have not decided to leave but want to be in connection with churches with shared beliefs. Good for churches that have property in presbyteries without a gracious dismissal policy process in place and/or cannot afford to leave. No drastic changes needed presently – stay with Book of Order and Confessions Avoids costs of leaving in terms of monies and turmoil within SBPC $250 fee to join FOP as a church is affordable Cons: With more evangelical churches leaving PC/USA, it will becoming increasing more challenging in regards to influence the rest of the churches and governing bodies. PC(USA)’s “new form of government” may remove church’s autonomy. FOP is a group that is new and still evolving. Tenets and Covenants are defined today and evolving. There is the possibility they may change something that we don’t like in the future. PC(USA) form of government is changing and things may become more hierarchical and the individual churches may lose their present autonomy. FOP challenges member churches to become more missional and theologically orthodox. We may need to change our goals and programs. Commentary/Issues Discussion We believe we can continue to do church as we are doing now. The Presbytery policies that our church disagrees with have not influenced our programs directly in the past. However, the new form of government in PC(USA)’s constitution may be implemented such that we will no longer have the autonomy to do church our way.
18 | P a g e
If we want to leave, Presbytery of the Pacific has a Gracious Dismissal Policy. We don’t own property so it might be easier for us to leave. Addressing the 7 criteria for determining a denomination affiliation for SBPC – FOP 1. Doctrinal and theological purity/alignment with the Bible: FOP is more evangelical than the progressive in PC(USA). FOP’s tenets affirm the evangelical beliefs i.e. that Jesus is God and is the “only way” to salvation, scripture is infallible, the Trinity. FOP is using the PC(USA)’s Book of Confessions. FOP has its belief tenets that PC(USA) does not. FOP will ordinate women as clergy. 2. What is best for SBPC congregation’s health and discipleship making: FOP commitments seem in line with SBPC. 3. Accepts women in leadership: FOP definitely accepts women in ordained positions. 4. Helps us to do missional work vs. distractions (i.e. mired in conflicts with governing body): Yes 5. Denominational direction (trending in the future): FOP is relatively new. It is not clear if FOP will be around in the future as more churches are leaving PC(USA) for ECO and other Reform denominations. 6. Stability: Size unknown and more evangelical churches are leaving. Unknown how many will be left. 7. Autonomy vs. Dependence: FOP is within PC(USA) so organization system is the same. Presently churches have some autonomy but with the new Form of Government, the emphasis on the hierarchical system may change it. There may be more top to bottom directives – the congregations exist to carry out mandates and missions of the higher councils. Recommendation: If SBPC is not ready to leave the PC(USA) now, we should join FOP as its tenets reflect our beliefs.
19 | P a g e
Option 2: Join ECO New Reformed Body Denomination
Website: www.fellowship pres.org What is ECO?
A Covenant Order of Evangelical Presbyterian (ECO) is under the “umbrella organization” of the Fellowship of Presbyterians and is a new Presbyterian denomination outside of the PC(USA) .
ECO is firmly committed to a Christ centered theology, accountability, and new patterns of leadership and nurture: a new way of doing and being the church. The theology of ECO is Christ centered, reformed and evangelical.
To be a part of ECO, pastors and other ordained leaders must adopt the theological affirmations found in our confessions and written into our essential tenets.
The Polity of ECO is designed to catalyze ministry and mission in the congregations, recognizing that our mission is to a changed and rapidly changing world.
History
During the Fellowship of Presbyterians Covenanting Conference in Orlando, Florida, approximately 2,150 Presbyterians representing more than 500 congregations from 49 states gathered in Orlando, Florida during January 18 20, 2012.
During the Conference, the Fellowship of Presbyterians (FOP) formed a new Reformed body called the Evangelical Covenant Order of Presbyterians (ECO). Later the name was changed to ECO: Covenant Order of Evangelical Presbyterians to avoid resemblance to another denomination.
ECO is a denominational entity under the umbrella of The Fellowship of Presbyterians that is committed to growing and planting flourishing churches and nurturing leaders.
The distinctives of ECO include an emphasis on connecting leaders in accountable relationships, peer review systems for churches, leadership training, and a flatter polity structure than the PC(USA).
FOP and ECO presently have the same values, covenants and tenets. FOP was envisioned for those churches who wished to stay within PC(USA) but wanted some differentiation from PC(USA).
ECO was for those churches who did not agree with PC(USA) policies and who want to be dismissed from PC(USA) and join a new Reformed body.
20 | P a g e
ECO’s Vision
ECO seeks to serve the ministry and mission of Christ’s Church. The name represents a three fold commitment to make disciples of Jesus Christ (Evangelical), connect leaders through accountable biblical relationships founded in God’s grace (Covenant), and commit to a shared way of life together(Order).
• Evangelical - Advance the gospel of Jesus Christ - Plant new missional communities - Develop gospel centered leaders • Covenant - Connect leaders in accountable relationships - Encourage collaboration - Minister out of God’s unrelenting grace and covenant with His people • Order - Commit to a shared way of life together - Unite around a shared theological core - Gather regularly to encourage discipleship • Of Presbyterians - Stand on Reformed heritage - Affirm education and the life of the mind - Serve our communities and the world in Jesus’ name
ECO’s Major Polity Characteristics
1. Defined core theology and behavioral expectations One of the main concerns for many individuals and congregations considering ECO is that the PC(USA) has not defined essential theology and behavior requirements and will not allow congregations and presbyteries to define these requirements either. In the theology section of the ECO constitution the behavioral and theological core is established and all officers must "receive, adopt, and be bound by" these essentials.
2. ECO is concerned with ecclesiastical matters and therefore property is not held in trust — There are a couple of reasons for this. First, as we have seen, when property is held in trust it can be used as leverage against congregations wishing to maintain theological integrity. Secondly, when presbyteries have interests in property an inordinate amount of time can be spent in property management.
3. Voting is done in parity at all levels and only when people are connected with a local congregation. ECO polity does not see mission and ministry happening primarily as a result of voting. When there is the need for voting at the presbytery and synod councils, within each council there is a requirement for a 1 1 parity between elders and pastors. Only pastors connected to a local congregation are eligible to vote. A pastor in validated service or honorably retired will only vote if they are an "assistant pastor" connected to an 21 | P a g e
ECO congregation. In this instance the "assistant pastor" would be equivalent to what the PC(USA) calls a "parish associate".
4. Church is redefined. ECO polity defines "church" wherever believers are gathered in the name of Jesus. Church can be lived out in small groups, accountability groups, ministry teams, house churches, and mission teams to name just a few.
5. Elders and deacons can be deployed for greater ministry Because "church" is considered to be the gathering of believers in the name of Jesus in a variety of contexts it is appropriate for the sacraments to be administered in these contexts. Elders and deacons who have been properly trained can be authorized to celebrate the sacraments in various settings. Therefore, not only can communion be celebrated in these various expressions of church but, if someone comes to faith through these expressions of church, they can be baptized by the officers who are charged with shepherding these groups. Elders and deacons can also be commissioned by the presbytery to serve as the pastors of congregations and new church developments for the mission and ministry of the presbytery.
6. Emphasis on the role of members as covenant partners — ECO polity now names members as "covenant partners." Congregations may choose to use different language if they wish, but this designation is designed to emphasize that individuals aren't joining an organization. When they say yes to membership in ECO, individuals are covenanting with one another in God's redemptive mission as expressed in, through, and beyond the congregation.
7. Greater local flexibility There is much within the PC(USA) Book of Order that congregations may wish to continue to affirm, but there will be significant flexibility in these areas. Here are a few examples: ■ Deacons — Deacons may serve as part of a board or be commissioned on an annual basis. Since deacons do not have oversight within a congregation, a congregation may choose to continue to elect deacons in congregational meetings or can choose to have the session appoint deacons. ■ Elders — Elders in the PC(USA) serve three year terms and can serve no more than two consecutive terms. Many ECO congregations may wish to continue this practice. But a congregation may choose to redesign their elder election and rotation. For example, they may wish to have elders serve only one 4 year term. In some cultures it is shameful for a person to be rotated off of the elders' board. Congregations may wish to allow elders to serve an unlimited number of terms. The local ECO congregation continues to be governed by elders and the congregation must elect them, but their terms of service can have flexibility. ■ Pastors A few different categories of pastors are defined. For example, ECO polity has reinstated the office of assistant pastor, hired by the session rather than called by the congregation. This again allows for greater flexibility in pastoral leadership
8. Presbyteries also have greater freedom In ECO polity, the role of the presbytery is to support, encourage, and resource local congregations. ECO presbyteries are required to have three committees; the Committee on Ministry which can include oversight of
22 | P a g e
candidates, a Permanent Judicial Commission, and a governing council which has the same role and responsibilities of most PC(USA) presbyter) councils. Other committees and task forces may be formed as they are necessary for the mission of the presbyter} . Presbyteries also have flexibility as they guide congregations in the call process. A typical PNC may be established or a congregation may allow the session to serve this function. However they are called, the congregation must ultimately elect installed pastors.
9. Missional Affinity Network Missional Affinity Networks are networks of congregations in similar ministry settings and facing similar challenges and opportunities. These networks are outside the presbyteries. They could be comprised of congregations near universities or colleges, congregations in urban settings, multiethnic congregations, those who are actively planting worshiping communities, congregations of various sizes, etc. These Missional Affinity Networks have no judicial authority but can be beneficial in a variety of important ways.
10. Accountability, support, and encouragement ECO polity affirms that accountability between congregations is vitally important. Pastors should share with one another where they have seen God most visibly at work as well as what they are discerning as their part in God's future mission. ECO pastors are expected to covenant to be accountable to one another, ensuring they are living balanced lives and being good stewards of the multiple responsibilities God has given them. Accountable relationships, called "peer reviews," can take place within the presbytery or within the Missional Affinity Networks.
Here are examples of questions congregations will be asked in accountability relationships:
1) How has the Holy Spirit been evident in your congregation in the past year; through conversions, growth in the fruit of the Spirit, or other transformational experiences that make disciples of Jesus Christ?
2) How has your congregation extended itself beyond its bounds through the establishment of new communities of worship and discipleship, expanding the Kingdom of God?
3) In what ways is your congregation seeking the welfare of the community to which you have been called; devoting itself to the poor, seeking justice, and living out the whole of the Great Commission?
4) How are you encouraging people to allow God’s Word to shape their priorities and actions, and to nurture constant learning and the life of the mind?
5) How are you helping children and others new to the Christian faith to discover Jesus and grow in their understanding and love of God’s Word?
6) Describe the moral expression in your congregation – are you more like the world or more like participants in the values of the Kingdom of God?
7) How is your congregation intentionally unleashing the ministries of women, men, and people of different ethnic groups who are experiencing God’s call?
8) How is the idea of ministry as the joy and calling of every disciple evident in your
23 | P a g e
congregation? How are you equipping people to represent Jesus more effectively in their respective professions?
9) Illustrate the commitment of your congregation to global evangelism and discipleship, including examples of where you are engaging and with whom you are partnering.
10) How does your congregation understand commitment to the larger church through our connectional relationships within the Body of Christ?
11. Flatter structure with an emphasis on God's work within the local congregation There are three layers to the ECO polity structure; session, presbytery and synod. Synod is the widest council in ECO. Each council is designed to have a significantly smaller staff with significantly smaller numbers of congregations comprising a presbytery. The primary role of staff will be mission and ministry in local congregations, facilitating the multiplication of worshiping communities and expansion of the gospel.
What are ECO’s Essential Tenets?
ECO presently shares the same essential tenants as the FOP. The reader can refer to the FOP Essential Tenets section for more details in this report titled “What are its essential tenets?“. (See Table of Contents for page number .)
Pros 1. ECO is good for evangelical churches that want to work with like minded leaders and devote all their energy to the mission of the Church and not have to deal with the internal denominational struggles 2. ECO encourages churches to share and support one another at the local level 3. Helps churches flourish by making disciples and building relationships 4. Newly formed Reformed Denomination seek to be a flatter organization with a minimum of hierarchy 5. Presbyteries have greater freedom a. Requires only three committees: Committee on Ministry, Permanent Judicial Commission, and a Governing Council b. More can be added as necessary c. Only three layer to polity: Session, Presbytery, and Synod 6. ECO’s infrastructure indicate a robust organization that belies its “”start up” nature. They have a benefit plan setup for employees or staff of ECO churches (including pastors and staff, well defined goals, well defined theology and polity. A large number of churches have already joined. As of May 2012, there were 47 churches already a member of ECO, or in process, with an anticipated 40 or more to follow. When the EPC started in 1984, there were 7 churches as it’s start up.
Cons
1. ECO is a newly formed denomination that is still evolving 24 | P a g e
2. Currently ECO’s vision and tenets are set out in position papers. Actual fleshed out structure and organization will depend on leaders going forward 3. ECO currently affirms the PC(USA) Book of Confession which consist of 9 Confessions. Not all of the confessions are necessarily consistent 4. Potential start up pains of new denomination will take away energy of the main mission of the church 5. Some amount of resources and energy will be required to seek dismissal from PC(USA)
Commentary/Issues Discussion
We believe we can continue to do church as we are doing now. The Presbytery policies that our church disagrees with have not influenced our programs directly in the past. However, the new form of government in PC(USA)’s constitution may be implemented such that we will no longer have the autonomy to do church our way. This may favor SBPC leaving now versus waiting until a later date which maybe more difficult.
If we want to leave, Presbytery of the Pacific has a Gracious Dismissal Policy. We don’t own property so it might be easier for us to leave; however, it will involve a cost in terms of money, effort, and a possible disruption of the congregation to seek dismissal from PC(USA).
Addressing the 7 criteria for determining a denomination affiliation for SBPC – ECO
1. Doctrinal and theological purity/alignment with the Bible: ECO is more evangelical than the progressive PC(USA). ECO’s tenets affirm the evangelical beliefs i.e. that Jesus is God and is the “only way” to salvation, scripture is infallible, the Trinity. ECO is using the PC(USA)’s Book of Confessions. ECO has its belief tenets explicitly written down, while the PC(USA) does not. 2. What is best for SBPC congregation’s health and discipleship making: ECO commitments seem in line with SBPC. 3. Accepts women in leadership: ECO accepts women in ordained positions. 4. Helps us to do missional work vs. distractions (i.e. mired in conflicts with governing body): ECO was formed for that purpose. 5. Denominational direction (trending in the future): In April 2012, 47 congregations were seeking dismissal from PC(USA) to join ECO. In June 2012, 13 congregations have officially been dismissed to join ECO. 6. Stability: ECO is new. It is not clear how ECO organization and structure will finally flesh out and will depend on its leaders going forward 7. Autonomy vs. Dependence : ECO is committed to support congregations of like mind via Missional Affinity Networks at the local level
25 | P a g e
Option 3: Join Evangelical Presbyterian Church (EPC)
What is the Evangelical Presbyterian Church (EPC) Website: www.epc.org
About the EPC The EPC is both evangelical and Presbyterian. We are evangelical in our zeal for the Gospel, as well as, evangelism, missions and living obediently as followers of Jesus. At the same time, we are rooted deeply in the Protestant Reformation and especially the theological and pastoral work of John Calvin. We embrace the Westminster Confession of Faith as our doctrinal standard and the rule of spiritually mature elders linked together regionally as the best way to guide local congregations. History When the EPC started in 1981 we determined that on the basic essentials of the Christian faith, we would not disagree, but on anything that was not essential, such as the issue of ordaining women as officers or practicing charismatic gifts, we would give each other liberty. Above all, we committed ourselves to loving each other and not engaging in quarrels and strife. The result is that when we get together in our regional and national meetings, we spend most of our time in worship and fellowship and almost none in arguing with each other. The EPC consists of about 300 churches and about 115,000 members. We have a world missions program with a priority on sending missionaries to unreached people groups. We are eager to plant churches across the United States and especially in urban communities and college towns. Our desire is that every one of our congregations will be an outpost of the Kingdom in post Christian America with every member viewing himself or herself as a missionary on a mission. Essentials of the Faith 1. We believe in one God, the sovereign Creator and Sustainer of all things, infinitely perfect and eternally existing in three Persons: Father, Son, and Holy Spirit. To Him be all honor, glory and praise forever! 2. Jesus Christ, the living Word, became flesh through His miraculous conception by the Holy Spirit and His virgin birth. He who is true God became true man united in one Person forever. He died on the cross a sacrifice for our sins according to the Scriptures. On the third day He arose bodily from the dead, ascended into heaven, where, at the right hand of the Majesty on High, He now is our High Priest and Mediator. 3. The Holy Spirit has come to glorify Christ and to apply the saving work of Christ to our hearts. He convicts us of sin and draws us to the Savior. Indwelling our hearts, He gives new life to us, empowers and imparts gifts to us for service. He instructs and guides us into all truth, and seals us for the day of redemption. 4. Being estranged from God and condemned by our sinfulness, our salvation is wholly dependent upon the work of God's free grace. God credits His righteousness to those who put their faith in Christ alone for their salvation, thereby justifies them in His sight. Only such as are born of the Holy Spirit and receive Jesus Christ become children of God and heirs of eternal life.
26 | P a g e
5. The true Church is composed of all persons who through saving faith in Jesus Christ and the sanctifying work of the Holy Spirit are united together in the body of Christ. The Church finds her visible, yet imperfect, expression in local congregations where the Word of God is preached in its purity and the sacraments are administered in their integrity; where scriptural discipline is practiced, and where loving fellowship is maintained. For her perfecting, she awaits the return of her Lord. 6. Jesus Christ will come again to the earth personally, visibly, and bodily to judge the living and the dead, and to consummate history and the eternal plan of God. "Even so, come, Lord Jesus." (Rev. 22:20) 7. The Lord Jesus Christ commands all believers to proclaim the Gospel throughout the world and to make disciples of all nations. Obedience to the Great Commission requires total commitment to "Him who loved us and gave Himself for us." He calls us to a life of self denying love and service. "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." (Eph. 2:10)
A missional denomination • Believes ministry begins with the local church. • Is made up of local congregations committed to being missional. • Believes that the Presbyteries and General Assembly, being expressions of the larger church, have an important role to play in identifying, equipping and supporting leaders and churches. They are a key link in the principle of mutual accountability toward missional ministry and Biblical standards. • Constantly examines whether its polity, structures and programs are supporting or inhibiting that missional commitment ”
A missional church 1. Grasps that God is a missionary God and that “it is not so much that God has a mission for his church in the world, but that God has a church for His mission in the world.” 2. Believes that the mission of God is rooted unalterably in the Bible, God’s infallible Word. Therefore, a missional church believes that the essence of God’s mission is to extend the reign of God and is summed up in the gospel of Jesus Christ. 3. Is a visible community of authentic disciples of Jesus Christ who gather for celebration, prayer and teaching and then disperse locally and globally as His missionaries to love and serve people. In so doing, a missional church both pursues and welcomes sinners as they are drawn into a saving relationship with Jesus Christ. The greater purpose in all of this is that the earth will be filled with the worship of God. 4. Believes that it is more than just a collection of individuals, but that it is a community called together by God both to love Him and serve Him. 5. Is concerned with more than maintaining programs for existing members; it is called to mobilize its people both individually and as a community to daily self sacrifice for the hurting world around them. A missional church is both inwardly strong and outwardly focused.
27 | P a g e
Perceives that the essence of these things is the essence of its existence. Therefore, a missional church will constantly seek to reevaluate itself as to whether or not its emphasis, organization, and activity effectively position the church to partner with God in His mission. EPC Distinctives • What is unique about the EPC? We are a self conscious attempt to balance essential and non essential matters within a confessional heritage unified in our commitment to the essentials of the historic Christian faith taught in the Bible, but allow liberty of conscience on those matters which are not so plain in or central to the Bible's teaching. • What is the EPC's view of women in office? The EPC believes that there can be genuine unity amid diversity on the subject. Each congregation has the right to decide whether to have women officers. The local congregation, subject to presbytery approval, determines whether they will have women as pastors whatever a congregation's view of office, women should be encouraged to serve as God has called and gifted them. • What is the EPC's position on social issues such as homosexuality, abortion and euthanasia? Looks to the Bible as the rule of faith and practice on such issues. For example, we believe that homosexual practice, like many other things, is sinful. Regarding abortion, we believe the Bible does not distinguish between prenatal and postnatal life, attributing personhood to an unborn child. • What is the EPC's view of the Bible? The Bible is fully inspired by God the Holy Spirit to lead people to a saving knowledge of God and to help them understand their world rightly. By its very nature, the Bible is infallible. • What does the EPC believe? The EPC is Presbyterian in government, Reformed in theology and Evangelical in spirit. • How big is the EPC? The EPC consists of approximately 300 churches representing approximately 115,000 members. Commentary/Issues Discussion This paper will deal with the doctrinal and theological aspects of the EPC denomination as well as the health and well being of EPC churches in general. One significant factor to consider in leaving the PC(USA) and joining any denomination is the impact to SBPC’s health and well being of the congregation. It isn’t just doctrinal alignment with our denomination that is important, it’s the business of indoctrinating the Gospel into the lives of each congregants that’s at the heart of the church so that each member understands the basis for their faith and senses the passion of doing God’s Kingdom work.
28 | P a g e
Addressing the 7 criteria for determining a denomination affiliation for SBPC –EPC 1) Doctrinal and theological purity/alignment with the Bible Briefly, the EPC adheres to a document called “The Essentials of Our Faith” that includes affirming the divinity of Jesus, the atoning death of Jesus’ death on the cross, the infallibility of the Bible as God’s inspired Word, the work of the Holy Spirit, and fulfilling Jesus’ Great Commission to proclaim the Gospel to the ends of the earth and to make disciples. The EPC affirms the Westminster Confession of Faith and its catechisms as their only system of doctrine. While the EPC subscribes to these essentials of the faith and to the Westminster Confessions, it offers liberty to individual churches on matters that they do not deem as essential such as ordination of women, the exercise of charismatic gifts, and other issues of the faith. While there are, indeed, woman clergy who pastor churches in the EPC, one concern with EPC is the lack of many women in the hierarchy of the EPC governing structure. Another concern is the adherence to a confession that was written in 1646. There is some concern over the context of culturally relevant wording of a document that is 366 years old. In fact, the EPC has “modernized” the Westminster Confession in order to make it more culturally relevant 1. The establishment of the EPC in 1981 was a direct response to the ever growing movement within the PCUSA towards a more liberal stance on the essentials of the faith. They began with believers and churches that felt the PCUSA had wandered away from these essentials of the faith and in 1981 formed the Evangelical Presbyterian Church with 12 churches. When the EPC Second General Assembly met nine months later, more than 120 elders and ministers registered as commissioners. Before the decade of the 80's ended, an impressive growth in member congregations took place. Churches in Argentina formed a presbytery and joined with the EPC in 1987. In 2004, EPC became recognized as a national church. By the mid 90's, 56 missionaries represented the EPC throughout the world. Today, the denomination has approximately 115,000 members in approximately 300 congregations, organized into 8 Presbyteries. Over 100 churches have sought dismissal from the PCUSA and have joined the EPC since 2006 and in 2011 2012, a significant number of churches sought dismissal from the PCUSA and have joined or in the process of joining the EPC which means that current statistics may be lagging behind actual statistics 2. In the PCUSA, Biblical infallibility was replaced with wording that said the Bible was God inspired, but written by fallible men. Additionally, the PCUSA indicates that the atonement of Jesus’ death and resurrection is no longer considered the “only” way to God. In the EPC there was an intention to keep the essentials crisp and clean and let everything else be the responsibility of the local church and Presbytery. In its short 31 years of existence, that focus has remained one of the bulwarks of the EPC. In contrast, the PCUSA has word by word, inch by inch, in the last 45 years or so, modified their Book of Order and adopted various Confessions to drift farther and farther from Biblical authority. 2) What is best for our congregation’s health and discipleship making The criterion of considering which denomination affects the health and welfare of SBPC is difficult because it is a subjective one. In considering which denomination affiliation to
1 Appendix 5: Evangelical Presbyterian Church Distinctives.docx and Appendix 7: What is the Evangelical Presbyterian Church (EPC).pptx 2 Appendix 2: “Churches leaving chart” 29 | P a g e
belong, the question arises as to whether belonging to one denomination over another, and in this paper specifically to the EPC, would contribute to the health and well being of SBPC. Theological alignment with EPC is not at issue. In fact, there is clearly more in common between EPC and SBPC than SBPC and PCUSA. However, how many of SBPC’s congregation understand the theological misalignment that exists with the PCUSA? In examining the statistics captured on the 200 or so churches who have either left the PCUSA for EPC in the last 10 years or so, the process took anywhere from 2 to 9 years 3. So in considering the health and well being of SBPC it is vital to carefully and strategically create a plan that does not sacrifice “doing mission” with pursuing doctrinal purity. It is no question the process of leaving the current denomination will be a very difficult one for SBPC and there will have to be very clear reasons stating why SBPC will be leaving. It will entail many discussions with the congregation on detailing the differences between EPC and the PCUSA. There will be countless meetings with the Pacific Presbytery and many home town meetings with our congregation to deal with questions and comments that this activity will engender. One of the positive effects of this will be the fact that it will definitely raise the consciousness of the congregation in understanding the basis of their faith. But the other factor to consider is the resources needed by SBPC to educate the congregation on the critical issues of theological misalignment at the cost of SBPC’s mission. It may have other members who will leave SBPC not wanting to get involved in these types of conflicts. The statistics from the Layman’s Online that charted the number of PCUSA churches that have left the denomination for either EPC or ECO show that the membership at the beginning of the process was inevitably more than the membership at the end of the process. 4 Others may wonder why there’s so much attention and resources paid to issues that doesn’t affect their day to day relationship with the Lord or with each other. One of the cons for joining EPC at this time is the risk of pouring a significant number of SBPC’s resources in dealing with this issue of leaving, rather than continuing with SBPC’s local ministry. There is the risk of using resources pursuing doctrinal purity at the cost of pursuing SBPC’s ministry. 3) Accepts women in leadership For the EPC denomination, considering a woman in leadership positions is what they call a “non essential”, in contrast to the basic tenets of the faith which are called “essentials.” The EPC has interpreted Paul’s admonition to restrict women teaching men as a non essential tenet. They have left this up to each individual Presbytery and church. Presently, their own leadership structure has only one woman in their governing body. In the 1980’s when they just started their denomination, EPC churches and presbyteries were grouped into those that were “complementarian” (no woman in leadership) and those that were “egalitarian” (woman pastors and leaders within the churches and Presbyteries.) There exists within the EPC denomination a tension that exists between like minded people who agree to disagree on the non essentials, but agree on the essentials 5. Presbyteries are informally grouped with like minded churches. With the addition of 150 or more churches that have left the PCUSA to join EPC, this will prove to be an interesting time for the EPC. Before the exodus of so many PCUSA churches to EPC, the majority of the 300 EPC churches were
3 Appendix 2: “Churches leaving chart” 4 Appendix 2: “Churches leaving chart” 5 Appendix 5: Evangelical Presbyterian Church Distinctives.docx 30 | P a g e
“complementarian” (anti women in leadership). With the addition of 150 more churches into the EPC denomination that are clearly “egalitarian”, this will definitely change 6. Evidence of this continued tension was seen in March 2012. One of EPC’s church, 2 nd Presbyterian in Memphis, Tennessee censured one of their long time members, Dr. Nan Hawkes, because she always nominated women for positions of leadership within the church and complained to other members about what she considers an important step for her church. Dr. Hawkes has been a member for over 35 years, but the church is considering excommunicating her on charges of immorality by her gossiping about the disparity of women leaders in her church 7. 4) Helps us to do missional work vs. distractions One of the statistics that indicate a healthy environment for church life is one that indicates a higher giving per EPC member than the same statistics in the PCUSA. It implies greater commitment by members of the EPC member than those in the PCUSA to focus on missional work At EPC’s 2012 General Assembly, there was still quite a bit of discussion about “egalitarian” vs “complementarian” and some decisions made regarding “egalitarian” churches that existed within “complementarian” Presbyteries and vice versa. 8 These kinds of conflicts risk drawing resources away from ministry needs and may prove to be a distraction for the local church. 9 5) Denominational direction (trending in the future) With the sudden departure of over 150 churches from the PCUSA to the EPC, it is difficult to project the effect on EPC’s trending for the future 10 . At the 2012 EPC GA there was evidence of response to this new influx of PC(USA) churches into the EPC denomination. 11 The addition of over 150 PCUSA churches who have either left the PCUSA, or are in the process of leaving the PCUSA and are joining the EPC is definitely going to change the very fabric of the EPC denomination. Before the movement of so many PCUSA churches to the EPC, the majority of the churches and Presbyteries in the EPC were complementarian and numbered about 300 churches. With the influx of more than 150 PCUSA churches into the EPC, this will drastically affect the tension between the complementarians and the egalitarians in the EPC. EPC’s most recent General Assembly continued to address the tension created by this “non essential” tenet 12 . One of the interesting trends in the PC(USA) has to do the growth of the larger evangelical conservative churches. An interesting statistics collected by the PCUSA in 2010 is the one that collected the membership gains and losses of the top 15 largest PCUSA churches in the USA 13 . Over half of these large churches have either decided to remain PCUSA and join FOP, or are in discernment and all but one of these churches indicate growth not
6 Appendix 2: “Churches leaving chart” 7 Appendix 3: “Longtime member faces discipline at Second Presbyterian” 8 Appendix 8: EPC GA on Women Ordination.docx 9 Appendix 4: “Understand the Evangelical Presbyterian Church’s Decision to Ordain Women as Pastors” 10 Appendix 2: “Churches leaving chart” 11 Appendix 8: “EPC General Assembly redrawing some presbytery boundaries around women’s ordination” , 12 Appendix 7: EPC Clears the Way for Women.docx 13 Appendix 6: PCUSA comparative_statistics_2010f.pdf 31 | P a g e
decline. While the trending in PCUSA represents a downward trend in church growth overall, the trending of the larger Evangelical Conservative churches within the PCUSA, such as Peachtree Presbyterian in Atlanta, Highland Park Presbyterian in Dallas and Menlo Park Presbyterian in Northern California indicate a continual growth in membership 14 . Could this be the trending for Evangelical Conservative churches regardless of denomination affiliation? 6) Stability It is difficult to extrapolate the stability of an organization that is 31 years old and compare it to one that is over 200 years old. Both organizations have demonstrated stability in their polity, governances, and support of their local churches and presbyteries. 7) Autonomy vs. Dependence In the life of SBPC, the PCUSA was extremely helpful in helping our church when it was a New Church Development, and again when we chartered in 1988. We’ve received grants to help with our building and with our staffing. This is SBPC’s own anecdotal sample of the PCUSA support for our church. One of the significant aspects of an organization as large as the PCUSA is the resources available to provide help and support to PCUSA members and churches. With over 10,000 churches contributing to the PCUSA General Assembly missions and ministries, the ability to help at a global level is not inconsequential. The PCUSA organization provides support for church growth and evangelism, racial ethnic and immigrant churches support, church redevelopment, disaster relief and much more. The EPC is much more limited in its ability to help on a global perspective with its 300 churches. However, on the global missions front, an encouraging statistics with the EPC is the number of their full time missionaries that has been increasing year by year since their inception in the 1980’s.
14 Appendix 6: PCUSA comparative_statistics_2010f.pdf 32 | P a g e
LIST OF APPENDIX DOCUMENTS for EPC Options 1. “Church in western North Carolina narrowly votes to stay in PCUSA”, http://www.layman.org/MajorIssues.aspx?article=22072 2. “Churches leaving chart”, http://www.layman.org/Files/churches%20leaving%20chart l.pdf 3. “Longtime member faces discipline”, http://www.commercialappeal.com/news/2012/feb/16/unchurched/ 4. “Understanding the Evangelical Presbyterian Church’s Decision to Ordain Women as Pastors”, http://www.weswhite.net/2011/07/understanding the evangelical presbyterian churchs decision to ordain women as pastors/ 5. Evangelical Presbyterian Church Distinctives.docx, http://www.epc.org/about the epc/history/who we are/ 6. PCUSA comparative_statistics_2010f.pdf, http://www.presbyterianmission.org/ministries/research/statistics reports and articles/ 7. “EPC Clears the Way for Women to serve as pastors”. http://www.layman.org/news.aspx?article=27186 8. “EPC General Assembly redrawing some presbytery boundaries around women’s ordination”, http://layman.org/news.aspx?article=30410
33 | P a g e
Option 4: Join Presbyterian Church in America (PCA)
Website: www.pcanet.org What is PCA? The Presbyterian Church in America (PCA ) is an evangelical Protestant Christian denomination, the second largest Presbyterian church body in the United States (1757 churches, 346,814 members) after the Presbyterian Church (U.S.A. 10,960 churches, 2,313,662 (AND SHRINKING) members). The PCA professes a strong commitment to evangelism, missionary work, and Christian education. The church declares its goal to be "faithful to the Scriptures, true to the Reformed faith, and obedient to the Great Commission." The PCA is more socially and theologically conservative than the PC(USA), which is about seven times larger. The PCA requires ordained pastors and elders to subscribe to the theological doctrines detailed in the Westminster Standards, with only minor exceptions allowed, while the PC(USA)'s Book of Confessions allows much more leeway. The PCA ordains only men who profess either traditional marriage or celibacy, while the PC(USA) allows the ordination of both women and non celibate gays and lesbians as clergy. Like the PC(USA), however, the PCA accommodates different views of creation and strives for racial reconciliation. The PCA is generally less theologically conservative than the Orthodox Presbyterian Church (OPC) (which split from mainline Presbyterianism much earlier), but more conservative than the Evangelical Presbyterian Church (EPC) (which split from the mainline more recently), though the differences can vary from presbytery to presbytery and even congregation to congregation. The PCA, as mentioned above, does not acknowledge the ordination of women as teaching elders (pastors), ruling elders, or deacons; the EPC considers this issue a "non essential" matter left to the individual ordaining body. While most OPC congregations allow women only to teach children and other women in Sunday school, some churches in the PCA allow women to do anything a non ordained man can do. While the OPC and the PCA both adhere to the Westminster Standards, the OPC is generally more strict in requiring its officers to subscribe to those standards without exception. Nonetheless, the two denominations enjoy fraternal relations and cooperate in a number of ways, such as sharing control of a publication company, Great Commission Publications, which produces Sunday school curricula for both denominations. Presbyterian Church in America: WHAT WE BELIEVE We believe the Bible is the written word of God, inspired by the Holy Spirit and without error in the original manuscripts. The Bible is the revelation of God’s truth and is infallible and authoritative in all matters of faith and practice. We believe in the Holy Trinity. There is one God, who exists eternally in three persons: the Father, the Son, and the Holy Spirit. We believe that all are sinners and totally unable to save themselves from God’s displeasure, except by His mercy.
34 | P a g e
We believe that salvation is by God alone as He sovereignly chooses those He will save. We believe His choice is based on His grace, not on any human individual merit, or foreseen faith. We believe that Jesus Christ is the eternal Son of God, who through His perfect life and sacrificial death atoned for the sins of all who will trust in Him, alone, for salvation. We believe that God is gracious and faithful to His people not simply as individuals but as families in successive generations according to His Covenant promises. We believe that the Holy Spirit indwells God’s people and gives them the strength and wisdom to trust Christ and follow Him. We believe that Jesus will return, bodily and visibly, to judge all mankind and to receive His people to Himself. We believe that all aspects of our lives are to be lived to the glory of God under the Lordship of Jesus Christ. VISION As one communion in the worldwide church, the Presbyterian Church in America exists to glorify God by extending the kingdom of Jesus Christ over all individual lives through all areas of society and in all nations and cultures. To accomplish this end the PCA aims to fill the world with churches that are continually growing in vital worship, in theological depth, in true fellowship, in assertive evangelism and in deeds of compassion. The distinctiveness of the PCA lies in our stress on both reformation and revival. Without an emphasis on revival, "reformation" may become either a mimicking of political ideologies or sterile doctrinalism. Without an emphasis on reformation, "revival" may become a shallow pietism or mysticism. Only reformation and revival together can accomplish the Great Commission of our Lord. COMMITMENTS We are committed to the Scriptures and the historic Westminster Standards based firmly on a biblical theology that answers the questions and issues of each culture and people to which we minister. We are committed to worship that practices the presence and power of God within the church to the transformation of the surrounding culture through biblical application in population centers around the world. We are committed to the winning of new converts and their incorporation into the church through the ministry of the Word and to significant ministry to the needy through deeds of mercy and service. We are committed to the freedom of every member to minister through spiritual gifts and also to the responsibility to do so under spiritual authority and loving discipline.
35 | P a g e
We are committed to dynamic, prophetic confrontation on non Christian thought forms and behavior and also to the demonstration of the truth through the practice of holiness and love in Christian fellowship. We are committed to guarding and strengthening the biblical family and also to a ministry to the broken family forms such as the divorced, the widowed and the unwed parent. We are committed to teaching and discipling men and women in the whole counsel of God and also to ministering to the needs of the whole person. We are true to the Scriptures, the reformed faith, and obedient to the Great Commission of Jesus Christ. MISSIONS The influence of the PCA extends far beyond the walls of the local church. Mission to the World, the missions agency for the PCA, has 519 career missionaries in almost 60 nations of the world, 169 two year missionaries, and over 6,500 short term missionaries. Because of the relationship between Mission to the World with over 30 mission organizations with whom some of our missionaries are working, many consider that the influence is far greater than our size might indicate MISSION SENDING AGENCY OF THE PCA Mission to the World (MTW) advances the work of the body of Christ worldwide through a wide variety of word and deed ministries by identifying, selecting, training and sending men and women and integrating these into church planting movements. We minister among unreached people groups in world class cities as well as hinterland areas, partnering with national churches and indigenous leaders whenever possible. MTW also partners with local PCA churches to glorify God through the discovery and engagement of their unique potential, purpose and passion for cross cultural ministry. WHAT ARE THE ESSENTIAL TENETS? There are no essential tenets, but they follow the Westminster Standards (Confession & Larger and Shorter Catechism) (1789) GENERAL COMMENTS The PCA maintains the historic polity of Presbyterian governance set forth in The Book of Church Order , namely rule by presbyters (or elders) and the graded assemblies or courts. These courts are the session, governing the local church; the presbytery, for regional matters; and the general assembly, at the national level. It has taken seriously the position of the parity of elders, making a distinction between the two classes of elders, teaching and ruling. It has self consciously taken a more democratic position (rule from the grass roots up) on presbyterian governance in contrast to a more prelatical form (rule from the top assemblies down). The Presbyterian Church in America has a strong commitment to evangelism, missionary work at home and abroad, and to Christian education. From its inception, the church has determined
36 | P a g e its purpose to be “faithful to the Scriptures, true to the reformed faith, and obedient to the Great Commission.” In December 1973, delegates, representing some 260 congregations with a combined communicant membership of over 41,000 that had left the PCUS, gathered at Briarwood Presbyterian Church in Birmingham, Alabama, and organized the National Presbyterian Church. Organized at a constitutional assembly in December 1973, this church was first known as the National Presbyterian Church but changed its name in 1974 to Presbyterian Church in America (PCA). It separated from the Presbyterian Church in the United States (Southern) in opposition to the long developing theological liberalism which denied the deity of Jesus Christ and the inerrancy and authority of Scripture. Additionally, the PCA held to the traditional position on the role of women in church offices. In 1982, the Reformed Presbyterian Church, Evangelical Synod, joined the Presbyterian Church in America. The Reformed Presbyterian Church, Evangelical Synod, had been formed in 1965 by a merger of the Evangelical Presbyterian Church and the Reformed Presbyterian Church in North America, General Synod. The PCA has made a firm commitment on the doctrinal standards which had been significant in presbyterianism since 1645, namely the Westminster Confession of Faith and Catechisms. These doctrinal standards express the distinctives of the Calvinistic or Reformed tradition. Among the distinctive doctrines of the Westminster Standards and of Reformed tradition is the unique authority of the Bible. The reformers based all of their claims on “sola scriptura,” the Scriptures alone. This included the doctrine of their inspiration which is a special act of the Holy Spirit by which He guided the writers of the books of Scriptures (in their original autographs) so that their words should convey the thoughts He wished conveyed, bear a proper relation to the thoughts of other inspired books, and be kept free from error of fact, of doctrine, and of judgment all of which were to be an infallible rule of faith and life. Historically, the concept of infallibility has included the idea of inerrancy. Other distinctives are the doctrines of grace, which depict what God has done for mankind’s salvation: (1) Total depravity of man . Man is completely incapable within himself to reach out towards God. Man is totally at enmity with God, cf. Romans 3:10 23. (2) Unconditional election by the grace of God . There is absolutely no condition in any person for which God would save him. As a matter of fact, long before man was created, God chose or predestined some to everlasting life. He did this out of His mere good pleasure, cf. Ephesians 1:4 and 5. (3) Particular atonement . God in His infinite mercy, in order to accomplish the planned redemption, sent His own Son, Jesus Christ, to die as a substitute for the sins of a large but specific number of people, cf. Romans 8:29 and 30. (4) The irresistible grace of God. This is the effectual work of the Holy Spirit moving upon a particular person whom He has called, applying the work of redemption, cf. John 3:5 and 6. (5) The perseverance of the saints . This is that gracious work of God’s sanctification whereby He enables a saved person to persevere to the end. Even though the process of sanctification is not complete in this life, from God’s perspective it is as good as accomplished, cf. Romans 8:30, 38, and 39, and Philippians 1:6. The PCA maintains the historic polity of Presbyterian governance set forth in The Book of Church Order , namely rule by presbyters (or elders) and the graded assemblies or courts.
37 | P a g e
These courts are the session, governing the local church; the presbytery, for regional matters; and the general assembly, at the national level. It has taken seriously the position of the parity of elders, making a distinction between the two classes of elders, teaching and ruling. It has self consciously taken a more democratic position (rule from the grass roots up) on presbyterian governance in contrast to a more prelatical form (rule from the top assemblies down). The PCA Ministry Buildings in Lawrenceville is the location from which most of the ministries of the denomination are coordinated. These ministries are carried on by four Program committees Mission to the World, Mission to North America, Christian Education and Publication, Reformed University Ministries, and one service committee, the Administrative Committee, responsible for the administration of the General Assembly. Additionally, there are five agencies which also minister to the denomination: PCA Foundation, PCA Retirement & Benefits, Inc. (both located in Lawrenceville), Ridge Haven, (the PCA conference center located close to Rosman, North Carolina), Covenant College in Lookout Mountain, Georgia, and Covenant Theological Seminary in St. Louis, Missouri, (the national educational institutions of the PCA). The PCA is one of the faster growing denominations in the United States, with over 1700 churches and missions throughout the USA and Canada. There were over 335,000 communicant and non communicant members as of December 2000. (These statistics and other conditions have changed however and there is prediction of a decline,see “2000 Five Year Summary” chart below). The influence of the PCA extends far beyond the walls of the local church. Mission to the World has 519 career missionaries in almost 60 nations of the world, 169 two year missionaries, and over 6500 short term missionaries. Because of the unique relationship between Mission to the World with over thirty mission organizations with whom some of our missionaries are working, some consider that the influence is far greater than our size might indicate. Indeed, PCA churches support an additional 690 career missionaries, covering over 130 nations. Further, with more than 100 chaplains in the military, Veterans Administration, prisons, and hospitals, and 45 college and university campus ministers, the Gospel is proclaimed to a rather large audience around the world not reached through usual outreach channels. Because of the emphasis on education, there are many members of the PCA who are teachers and professors at all levels, including a significant number of large universities and theological seminaries. In this new century, the Presbyterian Church in America continues its commitment to evangelism world wide and the building up of the Church of our Lord Jesus Christ.
38 | P a g e
2000 FIVE YR SUMMARY OF THE PRESBYTERIAN CHURCH IN AMERICA STATISTICS
1996 1997 1998 1999 2000
Presbyteries 56 57 58 58 60 Churches 1,163 1,171 1,184 1,206 1,215 Missions 175 185 220 199 243 Ministers 2,573 2,692 2,815 2,873 2,980 Candidates 546 499 575 560 639 Licentiates 151 149 163 166 166 Profession of Faith by 4,619 5,116 5,253 5,620 5,541 Adul ts Communicants 218,276 224,855 230,331 236,361 244,030 Non communicants 57,050 55,834 56,760 59,821 59,146 Total Membership 277,899 283,381 289,906 299,055 303,176 (Comm, Non comm, Ministers) Family Units 104,882 116,719 120,017 124,528 124,287 Sunday School 116,921 117,177 117,573 121,325 119,166 Attendance Adult Baptisms 1,912 2,345 2,297 2,344 2,539 Infant Baptisms 5,081 5,328 5,173 5,425 5,182 Total Contributions 337,081,407 369,771,326 402,161,159 457,136,376 484,362,998 Per Capita Giving 1,571 1,666 1,771 1,934 1,985 Assembly Causes 18,204,599 21,222,820 21,813,555 21,167,349 21,349,336 Presbytery Causes 3,136,607 3,243,488 3,632,174 4,772,831 6,093,349 Congregation 41,160,573 45,707,936 46,919,922 70,391,946 71,158,112 Benevolences Total Benevolences 62,501,779 70,174,244 72,366,451 96,415,462 98,600,797 Per Capita 291 316 319 408 404 CongregationalBenevolences Current 205,818,068 230,589,105 254,363,007 264,411,338 298,078,916 CongregationalExpenses Bldg 65,801,172 75,334,911 74,560,359 77,037,817 86,830,127 Expenditures Total All Disbursements 334,121,019 376,098,260 401,289,817 437,864,617 483,509,840 (1) These numbers represent only those churches reporting statistics. (2) Presbytery and Assembly per capita giving was figured only for those congregations reporting financial statistics
39 | P a g e
2010 FIVE YR SUMMARY OF THE PRESBYTERIAN CHURCH IN AMERICA STATISTICS
2006 2007 2008 2009 2010 Presbyteries 74 76 76 77 79 Churches 1,345 1,372 1,408 1,442 1,455 Missions 294 294 285 298 302 Ministers 3,430 3,541 3,595 3,645 3,798 Candidates 359 375 297 548 530 Licentiates 85 109 83 132 124 Profession of Faith by Children 4,933 4,736 4,889 4,641 4,620 Profession of Faith by Adults 5,683 5,465 5,446 5,441 5,183 Communicants 267,028 271,495 267,991 273,388 272,750 Non communicants 68,415 70,546 69,266 69,375 70,266 Total Membership 338,873 345,582 340,852 346,408 346,814 (Comm, Non comm, Ministers) Family Units 136,609 140,287 135,539 135,230 137,263 Sunday School Attendance 113,843 111,911 110,652 105,477 103,911 Adult Baptisms 2,689 2,658 2,488 2,691 2,621 Infant Baptisms 5,368 5,467 5,434 5,357 5,314 Total Contributions 636,351,843 683,233,061 672,230,785 653,890,755 678,150,048 Per Capita Giving 2,383 2,517 2,508 2,392 2,486 Assembly Causes 21,496,836 22,437,742 22,200,983 20,607,932 20,383,406 Presbytery Causes 7,981,656 8,210,079 7,831,091 8,084,334 8,249,148 Congregation Benevolences 88,223,146 94,361,811 97,308,016 90,914,936 94,288,690 Total Benevolences 117,701,638 125,009,632 127,340,090 119,607,202 122,921,244 Per Capita Benevolences 441 460 475 437 451 Congregational Current Expenses 427,991,445 457,098,100 475,300,930 479,294,443 503,112,374 Congregational Building Fund 106,251,573 106,464,827 114,229,891 100,446,417 80,730,953 Total All Disbursements 651,944,656 688,572,559 716,870,911 699,348,062 706,764,571 *Totals represent the latest statistics reported by churches to the Stated Clerk's Office.
Pros: denomination is now the largest biblical reformed denomination and now in all fifty states. If we remain biblical, reformed with the hallmarks of a true church (right teaching, right administration of sacraments, church discipline), focused on building covenant community and supporting missions, we will grow. Cons: declining. The PCA will shrink because they profess to be Reformed and Calvinistic. This sets a very high educational and intellectual level for prospective members. PCA does not acknowledge the ordination of women as teaching elders (pastors), ruling elders, or
40 | P a g e deacons. There are issues with liberalism creeping in (PCA Apostasy via the Federal Vision controversy). Commentary/Issue Discussion/Summary/Conclusion: Three issues concerning the PCA: 1) PCA does not acknowledge the ordination of women as teaching elders (pastors), ruling elders, or deacons, , 2) declining denomination. 3) The PCA’s Apostasy The Federal Vision Profession teaches baptismal regeneration and justification by faith plus works, and denies the imputation of Christ’s perfect righteousness to redeemed sinners. The Federal Vision controversy is but the latest in a series of issues on which PCA “conservatives” have, for more than a decade, kept drawing lines in the sand and saying, “If the liberalizers are permitted to cross this line, it will be the last straw.” But always, when the liberalizers cross the line or simply obliterate it, the “conservatives” quietly step back and draw a new one. Addressing the 7 criteria for determining a denomination affiliation for SBPC PCA 1. Doctrinal and theological purity/alignment with the Bible : Acceptable, however ... The PCA is more socially and theologically conservative than the PC(USA). The PCA requires ordained pastors and elders to subscribe to the theological doctrines detailed in the Westminster Standards, with only minor exceptions allowed, while the PC(USA)'s Book of Confessions allows much more leeway. The PCA ordains only men who profess either traditional marriage or celibacy, while the PC(USA) allows the ordination of both women and non celibate gays and lesbians as clergy. Like the PC(USA), however, the PCA accommodates different views of creation and strives for racial reconciliation. The PCA is generally less theologically conservative than the Orthodox Presbyterian Church (OPC) (which split from mainline Presbyterianism much earlier), but more conservative than the Evangelical Presbyterian Church (EPC).
2. What is best for SBPC congregation’s health and discipleship making: PCA commitments are beneficial to the health and discipleship to South Bay and their focus on and support for missions.
3. Accepts women in leadership: PCA does not accept women in ordained positions, which is not acceptable to SBPC.
4. Helps us to do missional work vs. distractions (i.e. mired in conflicts with governing body): Their missional network and focus would provide SBPC ample opportunity to join in, however, there are significant theological growing distractions that are creeping in the PCA, which for SBPC, would be a significant distraction and deemed not acceptable to SBPC.
41 | P a g e
5. Denominational direction (trending in the future) : the directional trend of PCA is declining for a number of reasons presented in the cons. This is a negative for SBPC.
6. Stability : questionable the negative issues and the items in the cons.
7. Autonomy vs. Dependence : The PCA organization is similar to PC(USA) and EPC GA, Presbyteries, but they have no Synod. A local church benefits from a denomination organization system that does not cause interference with the local ministry (the real issue). It offers possibly a Book of Order, networking and financial and resource supports to the local church. Autonomy is good if the church can govern itself without internal conflicts (disadvantage). PCA has self consciously taken a more democratic position (rule from the grass roots up) on presbyterian governance in contrast to a more prelatical form (rule from the top assemblies down).
Recommendation: Overall PCA is not a Presbyterian denomination for SBPC. Although the PCA have a number of positives that would benefit the spiritual growth of the congregation by being accountably to their commitments and their emphasis on missions worldwide and local, however, besides not allowing woman to be ordained, there are a number of negatives that are identified in the cons and issues that will most likely distract SBPC ministry from doing ministry and moving forward.
42 | P a g e
Gracious Dismissal Process
Outline of Presbytery of Pacific (POP) Gracious Dismissal Policy
• POP guiding values in dismissal process o Commitment to the ministry of churches and acknowledging goodwill of parties in dispute o All property of a particular church is “Held in Trust” by PC(USA) o Commitment to dialogue and openness without the threat of punishment • POP dismissal process engagement o POP Presbytery Engagement Team (PET) formed upon notification of intent to leave PC(USA) o PET will open dialog with congregation leaders and/or congregation in attempt to bridge gap and explore possibilities for reconciliation. If reconciliation is not possible, PET and the leaders of the congregation will begin the process of negotiation of the terms of dismissal. o Covenantal process where dialogue is to be open, honest, and transparent, speaking the truth in love • Process for a congregation to request dismissal o Negotiation of terms of dismissal PET will engage with a Special Committee of the Congregation (SCC) to negotiate the terms of dismissal Recommends that the SCC be comprised of a mixture of pastoral leadership and elders, with representatives from the congregation’s finance, property, and personnel committees Negotiations should be able to progress relatively quickly and be able to be completed within 60 days o Terms for release Policy for releasing claims to property – any outstanding loans on property from must be paid back Status of minister members of the Presbytery • Ministers may choose to remain as members of the Presbytery and not transfer to the other body that the church is being dismissed to, or to request transfer along with the congregation • Such transfers may be requested concurrent with the church requesting dismissal, or may occur separately Status of members of the congregation being dismissed • After the Presbytery votes to dismiss a congregation, members of the church being dismissed shall be notified by mail by the church, and the church shall inform them of the process available to them to have their membership transferred to another PC(USA) church
43 | P a g e
• Church being dismissed must provide a list of members whose membership is not being transferred to the new body to the PET, so as to make sure they are invited to join another PC(USA) congregation
Mitigation of financial impact on mission and ministry of the Presbytery • Assumes that the congregation that is being dismissed would minimize the financial impact of its departure on the Presbytery • Comes in two forms: per capita giving and mission giving • Dismissal of the church shall not be conditioned on these payments being made • Intended to be voluntary contributions driven by this reciprocal concern for ministry o Validation of Congregation’s desire and discernment to request dismissal After the terms of dismissal is negotiated, congregational vote held to ascertain the congregation’s unity in that decision Representatives of the PET would have an opportunity to address the congregation Results of the vote to request dismissal and to accept the terms of the negotiated agreement is 75% or greater, the dismissal request is considered validated, and then will be scheduled for a vote at the next upcoming Presbytery meeting o Process for the Presbytery to vote to dismiss a congregation Presbytery will vote on accepting the terms of the negotiated agreement and the dismissal of the congregation Vote shall be scheduled at a regular meeting of the Presbytery Dismissal proposal will be presented as a whole, with the understanding that the agreement is the result good faith negotiations between both the PET and the congregation A “thumbs up or thumbs down” vote will be taken
44 | P a g e
Theological Discussion: “Changed by Changes” by Ver Reyes
In this section of the report, Ver Reyes, our resident theologian and leader of KATSFEST, shows us where our denomination has deviated from scriptural authority by pointing out the specific actions of General Assembly and how it deviates from true Biblical Authority. SCRIPTURAL ALTERNATIVES or “ALTER SCRIPTURAL NATIVES” Because of the tenacity of the liberal majority of GA and PC(USA) in general, and that the process of amending the current stance of the denomination is through voting, there is little to no chance of changing the changes made to the once esteemed Book of Order and Book of Confessions . The left leaning motions are already accelerating downhill–and stopping it will be unfruitful and detrimental to our own church’s spiritual health. After long fights against liberalism, most of the theological giants already left the denomination as they already saw the impertinence of the majority belonging to the liberal wing. They came to conclusion that the efforts and resources they use to fight liberalism can be fruitfully utilized in many ministry works. This situation left behind the liberals nesting in place and the neophytes who are not decided nor willing to go against the citadel of the so called “progressives ” or “ inclusivists ” who are also known as the liberals. This situation further exacerbated an environment that embellishes overturning of conservative proposals or overtures – regardless of how biblically based they are – due to a lack of conservative majority. Therefore, everything considered, the current situation in PC(USA) leaves us with no option but to leave the denomination. Rather than influencing others within the denomination if we decided to stay, more than likely our own conservative stance will be constrained and negatively impacted – if not being adjudged unconstitutional and unlawful, worthy of penalty. However, we still have to affirm our love to, and pray for, our brothers and sisters who are wandering away from the truth – they are not our enemies but Satan and his cohorts. In Eph 6:12 13 we are told, For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm . For God’s glory alone!
WHY LEAVE? IS THERE A BIBLICAL BASIS FOR SUCH?
• We need to leave PC(USA) so that we’ll not share its sins! o We are clearly told NOT to participate in the deeds of darkness. Eph 5:11 Do not participate in the unfruitful deeds of darkness, but instead even expose them; o By staying, we would be participating in the gross sins being committed.
45 | P a g e
Rev 18:4 I heard another voice from heaven, saying, "Come out of her, my people, so that you will not participate in her sins and receive of her plagues; As much as we would like to fellowship with our dear brothers and sisters, if they continue on with their pursuit of homosexuality, we have to distance ourselves. 1Co 5:9 11 I wrote you in my letter not to associate with immoral people; 10 I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. 11 But actually, I wrote to you not to associate with any so called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler not even to eat with such a one. Sad as it is, we are not supposed to even to invite them to our homes. 2Jn 1:7 11 For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. 8 Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. 9 Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting ; 11 for the one who gives him a greeting participates in his evil deeds. o This will also be a hindrance to our ministry as we can walk with them. Amo 3:3 Do two men walk together unless they have made an appointment? o We can participate in their sins by giving hearty approval to those who practice them. Rom 1:32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them. o That is why, even in laying hands, we are not to share the responsibility. 1Ti 5:22 Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin.
• As much as we want to, it is unfortunate that we can’t stay to influence reformation within. To stay is to accommodate and incorporate the world system. We are advised to: o We can’t love the world as it would mean hating God. Jas 4:4 You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 1Jn 2:15 17 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world, the 46 | P a g e
lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17 The world is passing away, and also its lusts; but the one who does the will of God lives forever. o Contending for the faith will be very difficult if we are asked to subscribe to the liberal stance of PC(USA). Jud 1:3 Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. o We are rather asked to be transformed and not to conform to this world. Rom 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. If we are doing what the world is doing, what can we offer to them that they don’t have yet? What then are our distinctives?
• We can’t move on if we are in partnership with people who do not have the right knowledge from, and correct attitude towards the Bible. o We can’t even do ministry without correct knowledge. Rom 10:2 3 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. o People in the last days would even claim that the ministry they did for the Lord should have been looked upon with favor – but the Lord rejected them. Mat 7:21 23 "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter . 22 "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' 23 "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.' o Undoubtedly, with good intentions, Uzzah reached out to the ark of God. However, his good intention was not tempered with correct knowledge. 2Sa 6:6 7 But when they came to the threshing floor of Nacon, Uzzah reached out toward the ark of God and took hold of it, for the oxen nearly upset it. 7 And the anger of the LORD burned against Uzzah, and God struck him down there for his irreverence; and he died there by the ark of God. o There would also be people who would seem to be very good Christians, but they are not. And we are told,
47 | P a g e
Tit 1:9 13 holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict. 10 For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, 11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. 12 One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." 13 This testimony is true. For this reason reprove them severely so that they may be sound in the faith, o Needless to say, doctrine plays a very critical role in the lives of Christians. Gal 1:6 8 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 2 Ti 4:3 4 For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4 and will turn away their ears from the truth and will turn aside to myths. o Jesus even forewarned people of His time about being so energetic in the so called ministry but ultimately losing their own salvation. Obviously, they had some impact in the lives of others while they themselves are lost. Mar 7:5 9 The Pharisees and the scribes *asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?" 6 And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written: 'THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. 7 'BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.' 8 "Neglecting the commandment of God, you hold to the tradition of men." 9 He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition.” o Peter and Paul both warned about the coming of the false prophets from within the church. Act 20:29 30 "I know that after my departure savage wolves will come in among you, not sparing the flock; 30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. 2Pe 2:1 But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves.
48 | P a g e
o Paul described them as impostors proceeding from bad to worse, deceiving and being deceived, always learning but never able to come to the knowledge of the truth. 2Ti 3:7 13 always learning and never able to come to the knowledge of the truth. 8 Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith. 9 But they will not make further progress; for their folly will be obvious to all, just as Jannes's and Jambres's folly was also. 10 11 Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me! 12 Indeed, all who desire to live godly in Christ Jesus will be persecuted. 13 But evil men and impostors will proceed from bad to worse, deceiving and being deceived. WHAT SPECIFIC THINGS CAN BE POINTED AS ABERRATION FROM TRUTH? BOOK OF ORDER, AMENDMENT 10 A
Note of the important qualifications which were struck out: o Leading a life in obedience to Scriptures and in conformity to the historic confessional standards. o Living in fidelity within covenant of marriage between a man and a woman, or chastity in singleness. o Repentance of self acknowledged sin. Instead, just being: o Able and committed to fulfill the requirements o Governing bodies to be guided by Scriptures and confessions (not necessarily historic). 49 | P a g e
Above took effect in July 10, 2011 – after 33 years of constant debates. Similar provisions are already in effect in The United Church of Christ , the Evangelical Lutheran Church in America and The Episcopal Church which now allow the ordination of openly gay candidates. The United Methodist Church is still debating the issue, while synod of the Christian Reformed Church decided in June 2011 not to re examine the denomination’s biblical and theological position on homosexuality, unchanged since 1973. From: http://www.pcusa.org/media/uploads/oga/pdf/proposed_amendments3.pdf PUSHING OF BELHAR CONFESSION (excerpts)
Lines 155-176 – Published in 1986, voted upon but did not pass (yet). As can be seen, Belhar Confession is detrimental to any church because – 1. Belhar Confession can be used in support of same sex behavior. Though it was originally written in response to apartheid, the majority of sections tackle the subjects of “justice” and “visible unity.” 2. Belhar Confession’s “visual unity” subjugates the Bible doctrines and historical Confessions. In the name of this “visual unity,” there is a strong admonition that we must “ together fight against all which may threaten or hinder this unity .” 3. Belhar Confession requires attainment of “visual unity” that would silence the critics. It mentions that “anything which threatens this unity may have no place in the church and must be resisted .” The verse used is the unity mentioned in John 17. However, Belhar Confession requires more of “uniformity” than “unity” as unity is more of spiritual than visual.
50 | P a g e
From: http://www.pcusa.org/media/uploads/oga/pdf/proposed_amendments2.pdf Note that the Belhar Confession required 116 affirmative votes to pass and therefore lost.
Confessions Numr Title Affirm Neg
Part 1 (PDF) 10 1 New Form of Government 88 79
Part 2 (PDF) 10 2 Confession of Belhar 98 61
Part 3 (PDF) 10 A Gifts and Requirements—On Amending G 6.01016b 97 71
From http://www.pcusa.org/resource/ga219 voting tallies proposed amendments/ Hope in the Lord Jesus Christ – A NEW MANIFESTO?
Produced in 2002 by the Office of Theology and Worship and affirmed by the 214th General Assembly (2002) by a vote of 497-11-5 From: http://www.pcusa.org/media/uploads/theologyandworship/pdfs/hopeinthelord.pdf In the recently concluded 2012 GA, new items were established and other items confirmed. Unfortunately, there are again items approved or committed that are diametrically opposing the teachings of the Scriptures.
• GA formally declared that Scripture is too confusing, too subject to varied interpretations to unite around to decide matters of same sex sexual morality. See http://www.layman.org/news.aspx?article=30489
51 | P a g e
o They declined to take an action that would have the effect of imposing on the whole Presbyterian Church (USA) one interpretation of Scripture in this matter of “what the Scriptures teach concerning the morality of committed, same gender relationships.” See https://www.pc biz.org/Resources/8c5e5d28 9b32 49c8 b6a0 6d40c22097dc/07.pdf o The phrase “homosexual perversion” is being removed and changed to “unchaste.” See http://www.layman.org/News.aspx?article=24687 o New Executive Director (Brian Ellison) received accolades for revealing his closeted same sex partner. See http://www.layman.org/News.aspx?article=30448 o GA invited first openly gay Episcopalian pastor (Gene Robinson) to openly speak about taking the Bible away. Robinson even declared how he redrafted the Bible. See http://www.layman.org/news.aspx?article=30441
• Heidelberg Catechism is going to be revised with the particular focus to make it adopt the inclusivist’s (liberal) perspective – including sections pertaining to God Himself. o See http://www.layman.org/News.aspx?article=27267
• Doctrine of Christ being changed from “own eternal Son” to “natural Son.” o See http://www.layman.org/News.aspx?article=24666
• Ordination became stringent to the effect that no one will be ordained without subscribing to the same sex marriage agenda. They removed the necessity of subscription to Scriptures but added the need to subscribe affirmation and adherence to the modified constitution. o (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 .’ ” See https://www.pc biz.org/Resources/8c5e5d28 9b32 49c8 b6a0 6d40c22097dc/07.pdf (page 5).
52 | P a g e
SOME HIGHLIGHTS OF THE 2012 GENERAL ASSEMBLY
The Layman's 2012 General Assembly Post GA Issues Report www.Layman.org Business Item Proposal recommendation $$ = financial implications Marriage PLC rec GA action 13 -01, 13 -04, Sought to redefine marriage by amending the Book of Order to replace Disapprove Answered with a two year 13-06, 13-11 “man and woman” with “two people” (if approved by GA, would go to denomination-wide study ($$) completed prior to the 2014 GA; amend BoO presbyteries for vote; earliest possible implementation July 2013).
GA functionally affirmed pastoral 13-02, 13-03, Sought to redefine marriage by asking GA to issue an authoritative Disapprove discretion by 13-05, 13-08, interpretation (AI) which would have allowed pastors the discretion to electing as vice mod a pastor 13-09, 13-10 perform same-sex marriages in jurisdictions where it is legal to do so. Would who performed a issue AI have been effective immediately; no ratification process. same-sex marriage 13 -07, 13 -12 Sought to affirm definition of marriage as between 1 man/1 woman. Approve Answered with action calling 13-13 Sought to strengthen amendment process on marriage definition. for 2 year study
Ordination standards PLC rec GA action 07 -17 Statement including that "faithful Presbyterians…hold different views about Disapp rove Approved w/ comment (this action 07-18 what the Scriptures teach concerning the morality of committed, same- confirms the internal contradiction 07-24 gender relationships." "We acknowledge that the Presbyterian Church U.S.A. in the constitution on the definition does not have one one interpretation of Scripture in this matter." of marriage) 07 -01, 07 -02, Sought to restore the "fidelity and chastity" language to the Book of Order or Approve Disapproved 07-03, 07-06, achieving similar national understanding of sexual behavior standards for 07 -12, 07 -16 ordained officers by clarifying language of G-2.0104b. 07 -05 Amend G-2.0104a to include "repentan ce of sin" and "means of grace" Approve Approved 07 -08, 07 -10, Sought to explicitly allow sessions/presb yteries freedom of conscience to use Approve Disapproved 07-11 pre-10A standards of fidelity & chastity in examination of candidates 07 -09, 07 -13 Sought to expressly forbid what 07 -08 sought to expressly allow. Disapprove Disapproved
53 | P a g e
Perfecting the nFOG and concerns related to the Confessions PLC rec GA action 06 -01 Sought to r eplace universalistic language in the first paragraph of the Approve Disapproved Book of Order with Christo -exclusi ve language 06 -08, 06 -13, Sought to amend F-1.0403 to either eliminate the list defining Approve Disapproved 06-17 protected classes or clarifying the current guarantee of representation for every "group" in the membership 06 -10 Sought to expand business permitted at a congregational meeting Approve Disapproved 18 -01 Initiated a 2 year study of the Belhar confession, seeking to add it Disapprove Approved $$ Book of Confessions (four year process) 18 -03 Report of the Special Co mmittee on the retranslation of the Refer for Approved $$ Heidelberg; replacing the existing version with new translation in BoC study
Life/Health issues PLC rec GA action 21 -03 Directs the Office of Public Witness and the Presbyterian Ministry at Disapprove Approved $$ the United Nations to advocate (nationally and internationally) for full access to reproductive health care in both private and public health plans, including legal access to abortion services. Elevates access to reproductive health care to the s tatus of a basic human right. 14 -04 A Human Rights Update from Adv isory Committee Social Witness Disapprove Approved Policy supports legislation that requires insurance companies to cover contraception and abortion, even those religious institutions that object as a matter of religious conscience. 21 -06 Sought to call the church to a new way forward on life issues. Approve Disapproved w/comment •
54 | P a g e
Social Justice (PCUSA political activism) PLC rec GA action 11 -11 Recognizing "faithfully partisan" advoca cy as "prophetic witness" Disapprove Approved 11-01, 11-09, Advocacy against greed/capitalism; advocacy for socialism through Disapprove Approved $$ 11-17 "economic reconstruction"; initiating new affirmative action in PCUSA 11-02, 11-10 Advocacy for labor unions; redefining human rights to include work, Disapprove Approved 11-19 healthcare and education; and advocacy for trade reform 11-03, 11-07 Advocacy for the 50 year farm bill and the EPA; "protection of the Disapprove Approved environment is an essential part of the Christian faith" 11-15 Advocacy for the National Council of churches "Words Matter" project; Disapprove Approved
"expansive" feminist language and finding alternatives to "Lord" that do not subjugate people 11-05 Advocacy against all forms of corporal punishment (including by Disapprove Approved parents in the home) 21-01 MRTI to investigate healthcare providers; advocacy for universal Disapprove Approved $$ single-payer healthcare; consider divestment 11-20 MRTI to examine banking and financial institution practices Disapprove Approved $$ 11-06 MRTI to examine practices of U.S. for-profit prison corporations Disapprove Approved $$
Note: “PLC rec ” means Presbyterian Lay Committee recommends, GA action shows what the General Assembly decided to do showing disparity . MRTI stands for Mission Responsibility Through Investments
55 | P a g e
Are we aware of the creeping in of divergent unbiblical beliefs about Christ?
15 WHY CAN WE STAY IN PC(USA)? Are we supposed to be concerned just with doctrinal purity alone?
• Indeed we should not be focusing on the doctrinal purity alone. Believe the Church in Ephesus could be the best example to articulate this point as they’re trying to maintain doctrinal purity. o Rev 2:2 'I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false ; o Rev 2:3 and you have perseverance and have endured for My name's sake, and have not grown weary. However, they were rebuked by the Lord: o Rev 2:4 'But I have this against you, that you have left your first love . Wasn’t PC(USA) tolerant of individual church’s direction and administration?
• Past PC(USA) (or other church’s’) history can’t be a reliable basis for future decisions relating to adherence or severance from PC(USA). o PC(USA) has a long history of credible witness to the community and also to the Evangelical Circle. Many great saints of God were honed into effective ministry
15 56 | P a g e
because of PC(USA). However, PC(USA) now seemingly lead others into the left leaning direction – something that wasn’t hinted in the past. o The historical theological stance of PC(USA) was conservatively Reformed – until recent decades where degeneration occurred at a very alarming rate. o PC(USA) founding leaders, theologians, missionaries, and pastors were perceptive and doctrinally sound – but these characteristics are not necessarily true at this point.
• Present PC(USA) official stance is not necessarily innocuous nor its provision considered an impasse but discreetly debilitating and unbiblical. o We can only expect what PC(USA) will do based on their explicit documented stance and plan of actions. Obviously bleak. o We can also have an “intelligent guess” of what they will do based on the outcome of the recently held GA especially the denials of conservative overtures. o We can’t expect PC(USA) to do the opposite of what it declared to do or believe in to. o We are guilty by association with PC(USA). If it were not true about us being guilty by association, then can we move to another non Christian denomination for as long as we can do our ministry? How can we fully and freely declare we believe in the sanctity of marriage between a man and a woman if our denomination declares otherwise? How can we say we are BIBLICAL when we don’t have the Bible as the ultimate authority in our lives? Why do we even have to do missions when there are “other ways” than Jesus? Why do we want to get associated with a denomination who is befriending the world? James 4:4 and 1 John 2:15,17. o There is NO ACTUAL acceptable ministry without correct doctrine. Or, activities are not substitute for correct doctrines – they must go hand in hand. Rom 10:2,3 For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. Gal 1:14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions.
57 | P a g e
Mat 23:15 "Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. o The people of God are asked to be separated from a corrupt unrighteous system.
• Act 7:7 " 'AND WHATEVER NATION TO WHICH THEY WILL BE IN BONDAGE I MYSELF WILL JUDGE,' said God, 'AND AFTER THAT THEY WILL COME OUT AND SERVE ME IN THIS PLACE.'
• 2Co 6:17 "Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE," says the Lord. "AND DO NOT TOUCH WHAT IS UNCLEAN; And I will welcome you.
• Rev 18:4 I heard another voice from heaven, saying, "Come out of her, my people, so that you will not participate in her sins and receive of her plagues;
• Eph 5:6,7 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them; o Paul’s idea of a church purity is 1Co 5:9 not to associate with immoral people ; 1Co 5:10 I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. 1Co 5:11 But actually, I wrote to you not to associate with any so called brother if he is an immoral person , or covetous, or an idolater, or a reviler, or a drunkard, or a swindler not even to eat with such a one. Can’t we stay in status quo in PC(USA)? Wasn’t it less effort for us?
• Staying in PC(USA) would actually entail MORE work than leaving.
• Surprisingly, if we REALLY adhere to the admonition of the Scriptures (which we should), staying with PC(USA) will entail more work, effort, and resources. Why?
• We shall start and continuously fight the denomination to expose and correct their doctrines – primarily the fundamental or essential doctrines. We shall also deploy more representatives in MOST if not all PC(USA) gatherings to keep abreast of what’s happening and provide inputs. This is definitely insurmountable for SBPC owing to the limited resources we have.
• However, the commandment to expose and refute wrong doctrines is non negotiable and not just an option it is a MUST according to the Bible. Positively, the correct doctrines must be actively defended against heresy.
58 | P a g e
• Jud 1:3 Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints .
• Though the church in Ephesus was rebuked for leaving its first love despite doctrinal purity, the church in Pergamum was rebuked by the Lord for doing SO MUCH but tolerating wrong doctrines.
• Rev 2:13 'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells.
• Rev 2:14 'But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality.
• Rev 2:15 'So you also have some who in the same way hold the teaching of the Nicolaitans.
• In the same way, Thyatira was rebuked for wrong doctrines despite being active:
• Rev 2:19 'I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first.
• Rev 2:20 'But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond servants astray so that they commit acts of immorality and eat things sacrificed to idols.
• The Lord also rebuked the Pharisees for distorting the truth by substituting it with precepts of men.
• Mar 7:6 And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written: 'THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME.
• Mar 7:7 'BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN .'
• Mar 7:8 "Neglecting the commandment of God, you hold to the tradition of men ."
• Mar 7:9 He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition .
• Paul was adamant of confronting/correcting people propagating erroneous teachings.
• Tit 1:9 so that he will be able both to exhort in sound doctrine and to refute those who contradict .
• Tit 1:10 For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision,
59 | P a g e
• Tit 1:11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain.
• Tit 1:12 One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons."
• Tit 1:13 This testimony is true. For this reason reprove them severely so that they may be sound in the faith,
• Tit 1:14 not paying attention to Jewish myths and commandments of men who turn away from the truth.
• Eph 5:11 Do not participate in the unfruitful deeds of darkness, but instead even EXPOSE them; o We shall provide the congregation (primarily) and the community (secondarily) information as to why we are distinctively different from our liberal denomination. PC(USA) has the ability to provide information campaign effectively – be it printed or electronic media – because of its resources. Community knows (to a certain degree) how liberal our denomination is. This could potentially be a hindrance not only in our ministries but personal discipleship as well. Evangelical circle knows what PC(USA) stands for. Shall we continue discussing whether to stay or leave PC(USA) using Scriptures? Are we not like Pharisees when we put forth opinions on Bible verses against each other? o We shall discuss based on Scriptures and base our actions/decisions from it – believe there is nothing wrong in basing our discussions on the Bible. This is the main issue with PC(USA) . Because the Bible no longer is held in high regards, its leaders are basing their decisions in a worldly philosophical and psychological esoteric blathering.
• Col 2:8 See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. The Pharisees argued using TWISTED Scriptures – and relied heavily on their traditions.
• Mat 15:3 And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition?
• Mar 7:3 (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders;
• Mar 7:13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that."
60 | P a g e
Jesus argued with Satan and with the Pharisees using the Scriptures, especially when Satan started misquoting the Scriptures.
• Mat 4:6 and *said to Him, "If You are the Son of God, throw Yourself down; for it is written, 'HE WILL COMMAND HIS ANGELS CONCERNING YOU'; and 'ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.'"
• Mat 4:7 Jesus said to him, "On the other hand, it is written, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'"
• Mat 21:42 Jesus *said to them, "Did you never read in the Scriptures, 'THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES'?
• Mat 22:29 But Jesus answered and said to them, "You are mistaken, not understanding the Scriptures nor the power of God. Paul argued using Scriptures :
• Act 17:2 And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures ,
• Act 18:4, 5 And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks. But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word , solemnly testifying to the Jews that Jesus was the Christ.
• Act 18:28 for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.
• Act 28:23 When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening . The Bereans were called noble minded, not hyper critical, when they searched to see if Paul’s teachings harmonize with the Scriptures:
• Act 17:11 Now these were more noble minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. What about Bible verses which seemingly encourage us to stay? Let’s take a look at some of the most popular of them:
• Mat 13:24 30 Jesus presented another parable to them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field. 25 "But while his men were sleeping, his enemy came and sowed tares among the wheat, and went 61 | P a g e
away. 26 "But when the wheat sprouted and bore grain, then the tares became evident also. 27 "The slaves of the landowner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' 28 "And he said to them, 'An enemy has done this!' The slaves *said to him, 'Do you want us, then, to go and gather them up?' 29 "But he *said, 'No; for while you are gathering up the tares, you may uproot the wheat with them. 30 'Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, "First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn." o At the surface, above verses may seem to encourage us to stay where we’re at regardless of the situation. However, we will be amiss to apply it personally rather than corporately as can be seen from the verses. The parable is about the situation of the people of God (as a group) living in the midst of the world.
• Mat 13:38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; The harvesting will be the end of the world – ending the co existence of church and the world.
• Mat 13:40 "So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. As a church in the world, we will live side by side with the children of darkness. Only in the end of the age are we going to be separated from the unbelievers.
• Mat 13:41 "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, o The people of the Lord, in general, were prayed for by the Lord for protection – insulation from the world rather than isolation from the world. It is not the plan of the Lord to get the church removed from the midst of the unbelievers. Joh 17:15 16 "I do not ask You to take them out of the world, but to keep them from the evil one. 16 "They are not of the world, even as I am not of the world. That is the reason why we are told: 1Jn 2:15 17 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17 The world is passing away, and also its lusts; but the one who does the will of God lives forever.
62 | P a g e
Rom 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
• Ezra 9 and 10 – Leaders in Ezra’s time were pointed out to be so unfaithful and in need of repentance. o This was the time during the Theocratic form of government. o We no longer have the privilege of having leaders audibly hearing the Lord – that era is gone. We have the Bible and the Holy Spirit in our generation. o Heb 1:1 2 God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. o Ezra was unrelenting in his active confrontation with the leaders. As mentioned above, we can stay in the denomination but we have to be actively confronting the errors in the denomination.
• Churches in revelation – Serious sins and unfaithfulness noted and exposed. o Letters were addressed to each angel of the church – not to members of the church. The primary responsibility for reform and repentance was laid upon the church leaders. o Immediate reformation, discipline and judgment will be done by the Lord in case no action is implemented. Isn’t it that we are told: Heb 10:31 It is a terrifying thing to fall into the hands of the living God. o In a short period of time, those churches came into extinction.
BOTTOM LINE – In the verses that seemingly encourage staying within an unfaithful group of so called God’s people, there is no such thing as “status quo” for the faithful ones. On the contrary, the faithful ones are mandated to do an active fighting against errors and consistent confronting of the leaders who are leading the people astray. Whether to stay or to leave the denomination, there would be a need to spend resources – time, effort, money – in order to be faithful to the Lord. We, then, need to prudently count the cost.
63 | P a g e