Commissioner Slate for the 219th General Assembly

The slate was moved and approved at the November, 2009, meeting of National Capital Presbytery.  More information, including pictures, are available HERE.  Below are the commissioners:

Ministers:
Yena Hwang (NCP Vice-Moderator)
Elizabeth Braxton
S. Jay Click
Roy Howard
Andrew Nagel
*Alternate: MaryAnn McKibben-Dana

Elders:
Doris Mabrey, First Arlington (NCP Moderator)
Cynthia Bolbach, First Arlington (Candidate for Moderator of GA)
Douglas Feaver, Old Presbyterian Meeting House
Harriet Hopkins, Lewinsville
Margaret Washnitzer, Fifteenth Street
*Alternate: Sara Porter, First United of Dale City


Young Adult Advisory Commissioner:
Laura Scott, Bush Hill

Slate for 2008

(just doing a little housekeeping as we prepare for the 219th General Assembly (2010) in Minneapolis, Minnesota.)

Commissioners to GA in 2008

Ministers
Rev. Tim Cargal
Rev. Sharon Core
Rev. Ed Harding
Rev. Gareth Icenogle
Rev. William "Bill" Teng
- Candidate for Moderator
Rev. Mary Beth Lawrence (Alternate)

Elders
Elder Margaret Anderson
-First, Annandale
Elder Y.T. Hung
-Chesterbrook Taiwanese
Elder Melissa Kirkpatrick
-Georgetown
Elder William Plitt
-Trinity, Arlington
Elder Adele McCullough-Graham
-Fifteenth Street
Elder Tim Bryan (Alternate)
- Old Presbyterian Meeting House

Youth Advisory Delegate (YAD)
Cate Elmore
-Old Presbyterian Meeting House

Actions taken related to Chapter VI

What follows is the information shared at the July 8 Presbytery gathering. Many thanks to Bill Teng for offering this in my absence. And it is technical in places!

The Church Orders and Ministry Committee was asked to consider and recommend action to the floor of General Assembly on all overtures that addressed amendments to Chapter VI of the Form of Government, requests for interpretation and recruitment and enlistment of persons to service of church. Through my service on this committee, I experienced the movement and power of the Holy Spirit to keep together a group of people who had faithful disagreements and who claimed Jesus Christ head of the church and ruler of our lives.

The two key actions passed by the Assembly are these:

1. an overture from John Knox Presbytery on adopting an Authoritative Interpretation of G-6.0108 to ensure proper application of ordination standards.

2. an overture from Boston Presbytery on deleting G-6.0106b and substituting a new paragraph in its place; on amending G-14.0240 and G-14.0450; and on providing a new authoritative interpretation.

To have a sense of what the John Knox Overture does, it is helpful to be reminded of recent history. The 217^th General Assembly approved an authoritative interpretation of G-6.0108 reminding the church of several important principles. First, ordination standards are set by the whole church, and must be applied in all cases by sessions and presbyteries. Second, in applying our ordination standards, sessions and presbyteries must make case-by-case assessments whether the particular candidate before them departs from any standard in a way that constitutes a failure to adhere to "essentials" of Reformed faith and polity (thus barring the candidate from ordained service).

As a part of its decision in Bush vs. the Presbytery of Pittsburgh (Remedial Case 218-10, decided February 11, 2008), the General Assembly Permanent Judicial Commission held the Authoritative Interpretation adopted by the 217^th GA did not apply to the second sentence of G-6.0106b—Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness.

It was the view of the committee and the Assembly that the overture offered by John Knox Presbytery would reaffirm the decision made by the 217^th GA and in its passage makes void the determination by the GAPJC.

The text of what was adopted by this Assembly is:

"[The 218th General Assembly (2008) affirms the authoritative interpretation of G-6.0108 approved by the 217th General Assembly (2006). Further, the 218th General Assembly (2008), pursuant to G-13.0112, interprets]the requirements of G-6.0108 [to] apply equally to all ordination standards of the Presbyterian Church (U.S.A.). Section G-6.0108 requires examining bodies to give prayerful and careful consideration, on an individual, case-by-case basis, to any departure from an ordination standard in matters of belief or practice that a candidate may declare during examination. However, the examining body is not required to accept a departure from standards, and cannot excuse a candidate's inability to perform the constitutional functions unique to his or her office (such as administration of the sacraments)."

From The Book of Order

G-6.0108—Freedom of Conscience—Individual and Corporate

a. It is necessary to the integrity and health of the church that the persons who serve in it as officers shall adhere to the essentials of the Reformed faith and polity as expressed in The Book of Confessions and the Form of Government. So far as may be possible without serious departure from these standards, without infringing on the rights and views of others, and without obstructing the constitutional governance of the church, freedom of conscience with respect to the interpretation of Scripture is to be maintained.

Within Certain Bounds

b. It is to be recognized, however, that in becoming a candidate or officer of the Presbyterian Church (U.S.A.) one chooses to exercise freedom of conscience within certain bounds. His or her conscience is captive to the Word of God as interpreted in the standards of the church so long as he or she continues to seek or hold office in that body. The decision as to whether a person has departed from essentials of Reformed faith and polity is made initially by the individual concerned but ultimately becomes the responsibility of the governing body in which he or she serves. (G-1.0301; G-1.0302) 1

Regarding the second key action, the overture from Boston Presbytery, please be advised of this information as it comes from the Advisory Committee on the Constitution:

The Advisory Committee on the Constitution advised the 213th General Assembly (2001), and assemblies since then, that the removal of G-6.0106b alone (or likewise, substitution of new provisions for the existing G-6.0106b) would not alter the church's position on ordination standards unless the General Assembly also amended or rescinded current authoritative interpretations regarding the eligibility of homosexual persons to hold church office. Approval of this overture would accomplish its intent to modify the church's position on ordination standards by taking both of the actions the Advisory Committee on the Constitution has advised are necessary to achieve that result.

The Boston overture addresses both the current language in the Book of Order and the Authoritative Interpretation. In addition, it adds language to portions of G-14, as they are referenced in the recommended paragraph.

Our current book of order says in G-6.0106b:

Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to repent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacrament.

This overture asks presbyteries to decide if the following paragraph should replace what is currently in our Book of Order:

Those who are called to ordained service in the church, by their assent to the constitutional questions for ordination and installation (W-4.4003), pledge themselves to live lives obedient to Jesus Christ the Head of the Church, striving to follow where he leads through the witness of the Scriptures, and to understand the Scriptures through the instruction of the Confessions. In so doing, they declare their fidelity to the standards of the Church. Each governing body charged with examination for ordination and/or installation (G-14.0240 and G-14.0450) establishes the candidate's sincere efforts to adhere to these standards.

The overture also provides the following authoritative interpretation:

Interpretive statements concerning ordained service of homosexual church members by the 190th General Assembly (1978) of the United Presbyterian Church in the United States of America, and the 119th General Assembly (1979) of the Presbyterian Church in the United States and all subsequent affirmations thereof, have no further force or effect.

In passing this overture, the Assembly is sending to presbyteries for their affirmative or negative votes—strike the current text of G-6.0106b and replace it with the above paragraph AND issued a new Authoritative Interpretation.

This overture was passed with comment—Presbyteries are strongly encouraged to consider this overture using a process of listening and discernment.

Editorial Ending:

I came away from this General Assembly convicted that we will never truly address the issues facing our denomination through overture, debate, and voting. My hope is we will find the energy, courage and guidance to sit down with each other--praying and studying scripture. It is my prayer.

Sharon Core

Minister Commissioner to the 218th General Assembly (and member of the Church Orders and Ministry Committee)

Presbytery Gathering, July 8

At the request of some who attended the presbytery's gathering on July 8, 2008, to begin our discussions of the actions of the recently completed 218th General Assembly, I am posting the devotional that I led at the opening of that meeting.

 

Opening Prayer

O God, we gather here this night as a portion of your church. We give you thanks for the diversity of gifts you give us for continuing the transformation of the world that you have redeemed working among us as the Christ. But we also recognize that very diversity of gifts can lead to tensions within the church. Our prayer is that we may all be one, even as Jesus himself prayed for us on the night before his crucifixion. May we feel progress in your answering that prayer in our gathering around your word and the fellowship of these tables tonight. Amen.

Reading of Micah 6:6-8 (NRSV, adapted)

"With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" [God] has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?

Devotion

This year's General Assembly was returned again and again over the course of the week we spent together to its scriptural theme drawn from Micah 6:8: "To do justice, to love kindness, and to walk humbly with God." I admit that I don't know the processes whereby themes are chosen, but I can think of no better theme for a denomination as fractured as ours—stress fractures rather than clean breaks, but fractures nonetheless. These fractures were hardly created by the actions of this General Assembly even if it may have exacerbated some of them. The needs for justice, loving kindness, humility are things that we can all agree upon. Since we do all agree on the need for these things, however, it is perhaps ironic that it may be these very things—or at least our differing understandings of them—that are dividing us.

The fact is, we don't agree on what "justice" is. You see, the word Micah uses for "justice" (mishpat, for those dusting off their Hebrew) is a word that refers to the processes of governing, to the making and the application of rules for the ordering of life and society. It will come as no surprise to those of us who live and work in the environs of our nation's capital that there is hardly unanimity about what counts as a "just" outcome to be structured into our laws. Even if we should agree both in society and in church that people should not be discriminated against because of their patterns of sexual attraction, we disagree about the rules and laws that should set the parameters within which those attractions may or may not be acted upon. And we disagree about what specifically constitutes "justice" in a host of other spheres as well, including economics, relationships among nations, and among racial and ethnic groups within nations.

The fact is, we don't agree on what "loving kindness" is. Scholars of the Hebrew language have debated long and vigorously about the nuance of the phrase Micah uses (particularly the word chesed). Some have stressed the commitments, bonds and obligations that love places upon us. Other scholars have emphasized the mercy and grace of love that is truly unconditional. As any parent knows, both these things are true of the most profound expressions of love, and the two strands can sometimes come into conflict with each other. Nothing can make us not love our children, but sometimes the loving thing to do is to hold them accountable for their actions, to make them live up to their obligations rather than mercifully excusing every destructive act. The hard thing as a parent isn't recognizing this inherent tension within love; the hard thing is discerning which aspect is required within a specific situation.

The fact is, we don't agree on what "humility" is when it comes to our "walk" with God. Does it mean that we submit completely to the dictates of scripture without question or reflection, or does it mean that we remain in relationship with God, allowing it to grow and develop as all relationships do without demanding that it stay (or become) what we might demand it should be? And frankly, Micah is of the least help here, for the word that he chooses occurs nowhere else in scripture. In Hebrew it could refer to "humility," as it is traditionally translated, or it could refer to "wisdom" or "discernment." Is Micah calling on us to admit and accept our own human limits, or is he challenging us to exercise the gifts that God has placed in our lives?

The fact of these disagreements makes clear what is truly fracturing the church. Fights about ordination standards, about definitions of marriage, and about all the things that divide us are ultimately fights about how we understand scripture. It isn't that one side in the struggle holds to the authority of scripture and the other finds it outmoded in a modern world. No, both sides are convinced that God's requirements that we "do justice, love kindness, and walk humbly with God" and so with one another are the only hopes not only for our church but for the world. What divides us is not the authority of scripture in our lives; it is our understanding of it.

For that reason we probably need to place our emphasis on the one word from Micah's oracle that is clear, at least in Hebrew. The imperative to "walk with" isn't simply a reference to getting from one place to another by use of our legs and feet. It is the call to remain in relationship with someone, as in the old saying about only knowing someone when you have "walked a mile in their shoes." That relationship here is explicitly with God, implicitly with one another. For all the disagreements in committees and on the plenary floor, the fact is that both sides of our church gathered together again and again throughout the Assembly to worship, to be wrapped in our relationship with God. Only in that relationship does there lie any hope of learning the justice and love that can heal our fractures as we humbly and wisely walk through life together.

Closing Prayer (from The Book of Common Worship, 809 and 812, adapted)

God of our lives, by the power of your Holy Spirit we have been drawn together by one baptism into one faith, serving one Lord and Savior. Do not let us tear away from one another through division or hard argument. May your peace embrace our differences, preserving us in unity, as one body of Jesus Christ our Lord.

Holy God, giver of peace, author of truth, we confess that we are divided and at odds with one another, that a bad spirit [threatens to rise] among us and set us against our Holy Spirit of peace and love. Take from us the mistrust, party spirit, contention, and all evil that now divides us. Work in us a desire for reconciliation, so that, putting aside personal grievances, we may go about your business with a single mind, devoted to our Lord and Savior, Jesus Christ, in whose name we pray. Amen.

 

 

Rev. Tim Cargal

Pastor, Northwood Presbyterian Church
Vice Moderator, National Capital Presbytery

Report to Presbytery

(There is no sound in the beginning of the video, please do not turn your volume up too loud)

Pictures for you

Some outcomes of the GA decisions are certainly disappointing. I am hoping that there are enough presbyteries to disapprove them when the decisions reach them.

I can see the General Assembly striving to fulfill the commitment of inclusiveness, diversity and ecumenism in the PCUSA. I appreciate its' efforts.

Week long meeting, prayer and reflection, I do feel a responsibility while we walk humbly with our God. Every vote and decision was made with conscience and prayer.

God bless you all.

In Christ

YT Hung
Chesterbrook Taiwanese Presbyterian church

It's all over but the money!

Today's business before the Assembly addresses the monetary aspects of the decisions made during the week.  Some would say we're done.

Actually, we are just beginning.  The Assembly recessed last night at 11:30 p.m. having heard the reports from all Assembly Committees.  Much was accomplished yesterday--some will be cause for anger, some for celebration, some for sadness, some for excitement.  I believe it is the call of us who have been here to interpret, translate and engage you, our National Capital brothers and sisters.  I echo Tim's prayer that we model for the church what it means to "walk humbly with our God" and with one another.

My hope is we will find the energy, courage and guidance to sit down with each other--praying and studying scripture.  It is also my prayer.

Sharon Core

NCP Commissioners Together

Here is a picture of all of the commissioners together at the Assembly.

Why I Tried ...

Today I participated in a historic moment for the Presbyterian Church (USA). Whether it will be a moment of joy or concern we commit, as with all our joys and concerns, to the care of God. I was directly involved in that action beyond simply being a voting commissioner, and why I did what I did is the topic of this "blog." But first some background.
My uncle, whose financial assistance made possible the beginning of my higher education, was gay (he died some years ago). He left the church of his youth because it would not accept him; yet he made it possible for me ultimately to enter the ministry. I have taken the position in a study of Mark 9:33-50 that I contributed to a scholarly collection of essays (and not, I admit, widely known) that the church can and should find means to include within its leadership gays, lesbians, and others whose sexual activity is within the bounds of covenanted relationships.
You will, I expect, have heard about the General Assembly's action both to send forward to the presbyteries amendments to G-6.0106b and to rescind earlier "definitive guidance" and "authoritative interpretations" dealing with homosexual persons in church leadership. What you may not have heard is that this action immediately followed the Assembly's action to reaffirm the "scrupling" option adopted in the Peace, Unity and Purity Task Force (PUP) report of the last General Assembly in 2006.
When the headline item came to the floor, I rose to speak in support of an amendment (which I was myself filing as another commissioner introduced it on the floor) that would have omitted the nullifying of the earlier "guidance" and "interpretations" even as I supported the passing of the amendments related to G-6.0106b. I believed then, and still do, that the reassertion of the PUP authoritative interpretation together with the G-6 amendments were enough for the moment. I am concerned how particularly the ending of previous guidance by such a slim margin (53.6% to 45.9%, with .4% abstentions) will be received in our congregations.
You see, I want to see both that all people within the church have the opportunity to answer God's call to respond to the community in offering their gifts for ministry and that our church do so without alienating those who do not share my convictions and hopes in this regard. They too are sisters and brothers who have nourished and strengthened my faith, and I long for a church with them as well.
I began my participation at this Assembly at a workshop on racism. Our theme is drawn from Micah 6:8 – "To Do Justice, to Love Kindness, and to Walk Humbly with your God." I observed in a table discussion that the challenge before us is that we don't always agree on what "justice" entails or how we best show "loving kindness"; for those reasons, it is all the more important that we "walk humbly with our God" and with one another. It was in the hope that we would "walk humbly" that I rose in support of the amendment even though it would have limited what I have ultimately wanted to see.
I might have hoped that my prayers on the day actions such as these were taken by our church would have focused on thanksgiving for my uncle's life and God's grace. My prayer is for all who might be troubled by the Assembly's actions that you will not "walk away" from us, but that you will model for the church what it means to "walk humbly with our God" and with one another.
Tim Cargal

Vice Moderator, NCP

Pastor, Northwood Presbyterian Church

From Wilson Gunn

Dear friends,

The General Assembly just elected Gradye Parsons to a four year term as Stated Clerk . The Assembly soon will hear the report from Church Orders Committee which is recommending revisions to G-6.0106b which would remove the chastity and fidelity clause and introduce language having to do with adherence to standards which would be found here there and other places in the BOO. Please know that if this passes (and it is still an if) that we Presbyterians do still have standards. AND that anything that passes GA has still to pass in half the Presbyteries before becoming practice. Some news outlets have a little trouble understanding this nuance and I call on you to remind any who might be unduly reactive if the motion does pass.

No matter how the vote goes, there will be gnashing of teeth one one side of this issue or the other. Please remember your baptism. Please remember the other baptised people around you. Remember the other is also a children of God. Please and have some measure of care and concern for whomever is on the "losing" side of this conversation in this and round about it. This is the Acts 15 issue of our day and even in the midst of it can we demonstrate the love our Christ demands of us. Folks felt no less impassioned about their position then as now.

I remember too that when idolatry is torn from us, it is painful, for up until that time we had likened whatever idol we held to be one with God. I am not declaring which end of this issue is idolatry and which is not. We are still having a lively conversation about this, and I encourage you all to stay in the conversation and not leave before it is over (essentially ignoring the spiritual invitation). Lets keep the conversation, and the ensuing spiritual growth in the midst of it.

Grace and Peace,
Wilson Gunn