Reflecting on GA

I've been asked by several for a recap on the GA, now a week past.  Here is what I've written and sent:

I'm writing this from Belfast ...
GA was very discouraging. I went as a delegate because the church I am a part of (First Pres Yakima) and members of the Presbytery I belong to (Central Washington Presbytery) have talked and talked about our growing displeasure with actions of previous GAs. If we are going to complain it seemed only reasonable and consistent to do the hard work and get directly involved. 

I found myself on the losing end of the vote most times. A quick personal perspective on the three greatest sadnesses: 1) At the GA level there is increased talk but no real commitment to the denomination being focused on the local church (I sensed very clearly that power is focused at the top and pronouncements and directives come from above (the Stated Clerk nomination was a good demonstration of this) or from those above directing the GA delegates in a short intense period of time), 2) Very little desire to face the reality of the continuing decline in membership, attendance, and trust (response when this question was raised was that some committee had passed something to address that and that local churches should send along more overtures (but most overtures with the potential to help transform the denomination were all sidelined or defeated)), 3) the greatest of the greatest sadnesses ... it seems to me that the Bible can no longer be used as a source of authority for discussions and deliberations at the GA level. The division on what authority the Bible has and on how to interpret the Bible has grown quite vast (case in point was the book sent to each GA commissioner prior to the GA with chapters written by many of the most distinquished professors of PCUSA seminaries (another question is asked, why are churches reluctant to support the seminaries? I could often tell how I should vote by looking at the results of the Theological Students advisory vote and doing the opposite!) completely dismissing the standard interpretation of passages related to sexual activity and offering a justification why those passages say nothing about sexual boundaries but actually the Bible affirms most all sexual inclinations which are obviously God-given). On another occasion as sexual boundaries were being discussed on the floor of the GA Jack Rogers was asked by a commissioner to speak as an expert Bible scholar on the subject (I wonder if he had a particular agenda?), following that Professor Robert Gagnon was asked by a commissioner to speak from the other perspective and the Stated Clerk ruled that out of order (technically the Stated Clerk was correct in his ruling since Jack Rogers as a former moderator always has voice at GA while Professor Gagnon does not, but it was not correct or healthy in any other sense of the process). In the course of the GA the Bible was mentioned possibly 6-8 times and I had the sense that if it was quoted in a more evangelical manner it would be dismissed by the whole and viewed as a divisive and manipulative maneuver. We are post-Biblical at the denominational conversation level. Discussions were based on emotions and experiences more tan on any Biblical foundation. Instead of a few random statements that what God wants is for us to love everyone (who can disagree with that) as support that God wants us to remove any meaningful boundary standards for ordination why wouldn't we have the best of both sides of the debate walk the assembly through a 15-30 minute Bible study on the topic under debate, with respectful Q&A after, ask for prayer, and then proceed to floor debate and vote. Instead each subcommittee is put into a time-pressured discussion process (where it seems from an answer to a question I asked from the floor that the authority voices and experts each sub committee hears from is unbalanced and clearly biased in the direction already intended by those guiding the voting delegates). We are then asked to trust the subcommittees who have done all of the hard work and listened to more expert testimony. I see it all as a rather unhealthy process but I haven't yet sorted out what can be done to improve the process.
Sadly at this GA (again from my perspective ... many others believe it was an exciting and wonderful gathering), we detached further from the powerful, historic, evangelistic, connectional, Biblical foundations many have treasured through the centuries.
I would recommend the PFR blog and website, both very good in describing the GA. My GA blog (which you are now reading) ... is a bit unorganized and unfinished but hopefully provides some insights ... http://cwpga2008.blogspot.com
In Christ,
Curt

Thursday and Friday Catching up and Going Home

It's Saturday morning.  We will gather one more time at 8:30am for about 3-4 hours of final GA Business.  The past two nights deliberations have gone past 11pm.   Below is a rambling recap of the last days of the General Assembly.

The past two days have seen some of the more divisive and controversial issues debated by the Assembly.  Although passion and emotions and division has been evident the proceedings have not gotten out of hand.  The Moderator, Vice Moderator, and Stated Clerk have done an excellent job keeping the conversations civil and in order.

Peacemaking and International Issues

We have asked the Stated Clerk to write letters to our political leaders in Washington condemning current United States policies and positions on Columbia and Iran and Iraq and Israel. We were reminded to trust the committee’s work and understand that they heard much we, as a larger body, have not heard. I asked the chair of the committee to address whether there had been an equal and balanced presentation from both sides of these contentious issues. I had to restate the question because the chair did not provide a clear answer, stating only that they had heard people of various viewpoints, people that came to speak in open hearings. That was not what my question asked, I had asked if they had brought in experts from both side so that committee delegates could hear the best arguments and make up their own mind. They had experts speaking in favor of the amendments who spoke strongly from an anti-US policy position. The chair did not affirm that experts who supported US policies were brought in to speak to the committee.

Today, Friday, has continued my sadness and frustration with decisions made by this General Assembly. I have appreciated the civility of the proceedings but not the outcome.


From the Sub Committee. Overture 11-26
This is an overture that makes sense and provides a balanced voice.
Sub-committee vote results:
Affirmative: 32
Negative: 24
Abstaining: 2
Final Text:
The Presbytery of Santa Barbara overtures the 218th General Assembly (2008) to answer all overtures concerning Israel and Palestine with the following statement:

“The Arab/Israeli conflict presents an unprecedented level of complexity amid constantly changing political conditions in the region. Thus, the best course of action for the Presbyterian Church (U.S.A.) is to defer from positions or policy statements that appear to favor either side in the conflict.

“Therefore, we call upon the leadership of the Presbyterian Church (U.S.A.) to use our limited resources and influence to direct our specific involvement as peacemakers to:

“Offer our prayers to God for the success of all peaceful efforts;
“Support peacemakers who encourage tolerance and reconciliation;
“Advocate for the process of establishing a step-by-step, negotiated, two-state Israel/Palestine solution;
“Condemn all acts of terrorism and unwarranted violence;
“Provide humanitarian assistance to innocent victims of the conflict.
“As we witness for peace in this manner, we will defer from taking actions or making statements that align the Presbyterian Church (U.S.A.) with unilateral support for any of the specific parties involved in the struggle.

“The General Assembly also appeals to the General Assembly Council to ensure that employees, entities, affiliated organizations, and networks abide by these directives.

“We pledge our constant prayers and conscientious support for the overall welfare of all the peoples in the region, and indeed for the world.”

Several argued that this statement was deemed too soft and not prophetic enough.
Another overture was proposed and the following took the place of the above:

Overture 11-01 In response to this recommendation, that the 218th General Assembly (2008) approve the following resolution:
Full GA Vote
Yes: 504
No: 171
Abstain: 7
The 218th General Assembly (2008):

1. Affirms the obligation of the church to speak to the governments of the United States and all other nations where it sees those governments violating the commandments of God. In the words of The Theological Declaration of Barmen, which speaks to the dependence of the Church on the Word of God and its independence from any state or ideology, “we reject the false doctrine, as though there were areas of our life in which we would not belong to Jesus Christ, but to other lords … . The state has by divine appointment the task of providing for justice and peace … [The church] calls to mind the Kingdom of God, God’s commandment and righteousness, and thereby the responsibility both of rulers and of the ruled. …” (The Book of Confessions, 8.15, 8.22). The sovereignty of God thus judges all claims of sovereign nationhood, all boundaries, all exercises of force, and all uses of resources by human beings. The Church is thus called to help discern where the Spirit is working in the world, guided by Scripture and its confessions.

2. Endorses the “Amman Call” regarding Arab-Israeli peace, issued by the World Council of Churches’ conference, “Churches Together for Peace and Justice in the Middle East,” at Amman, Jordan, June 18-20, 2007, including its affirmation of the UN resolutions that are the basis of a projected “two-state” solution, a shared Jerusalem, and the human rights of refugees and occupied peoples, its call to resist extremism and push for reconciliation, and its commitment to imperatives of ecumenical solidarity in action for Just Peace, directing that the Amman Call be printed in the Minutes of the General Assembly and considered in any study processes of the church.

3. Directs appropriate offices of the General Assembly Council to provide video, cyber, and print resources on the church’s historic concern for justice and peace in Israel and Palestine, such as those proposed by the Presbytery of Atlanta, using existing materials whenever possible, including back issues of Church & Society as suggested, to interpret such matters as Mission Responsibility Through Investment, the status of Jerusalem, the impact of the security barrier (or “wall”), etc.

4. Commends the nonviolent witness of the Christians in Palestine and Israel with whom we share membership in the one Body of Christ, joining them in prayer and mutual remembrance, advocating for fair treatment for them and their neighbors.

5. Encourages Presbyterian individuals, congregations, and councils to take pilgrimages and trips to Israel and Palestine that are in harmony with our principles, specifically that include: significant time visiting local Christians and church leaders, significant time in the Occupied Territories (witnessing conditions, helping sustain isolated and impoverished local economies), opportunities to meet Israeli and Palestinian peacemakers, and opportunities to engage in interfaith discussion of a range of perspectives; such travel to be assisted and resourced as feasible by the General Assembly Council, mission personnel, the Israel/Palestine Network, and our ecumenical partners in the region, as outlined by the Presbytery of East Iowa, all with the goals of helping the church grow in solidarity, mercy, and peacemaking.

6. In continuing the process of corporate engagement with companies supporting or profiting from the occupation of Palestine and/or other violence in the region, instructs the Committee on Mission Responsibility Through Investment (MRTI) to report regularly to the General Assembly Council on its communication and the compliance, or lack thereof, by Caterpillar, Motorola, and other corporations involved with regard to General Assembly guidelines and concerns for justice and human rights.

7. Requests that the full texts of all overtures submitted on the Middle East be considered in the report on the Middle East recommended by the General Assembly Council to be prepared for 2010.


No attempts at a Bible Study on the issue because we cannot agree on what the Bible means and how the Bible applies


Motions regarding the Iraq war
1. Amend Recommendation 5. by striking the existing text and inserting new text as follows: [Text to be deleted is shown with a strike-through and with brackets; text to be added or inserted is shown with an underline and with brackets.]

“5. [Call upon the government of the United States to end its military presence in Iraq by withdrawing all troops, hired soldiers, and contractors, and permanently closing all military bases in Iraq.] [Call upon the United States government to develop and implement a lasting peaceful solution, responsibly bring the troops home, and reaffirm the call of the 216th General Assembly (2004) for the United States government to engage with the international community through the United Nations and other international agencies to cooperate with the government of Iraq in providing security, peackeeping forces, and funding the rebuilding of the country.]”

2. Add a Recommendation 11. to read as follows:

“[11. to receive the study paper (of 11-24), "To Repent, To Restore, To Re-Build, and to Reconcil" and direct that it be posted on the website of the Office of the General Asembly and be commended for study throughout the church.]”


Minority Report
We call the 218th General Assembly of the Presbyterian Church (USA) to:
1. Pray, in a spirit of deep sorrow and confession, love, faith, and hope, for God’s grace, justice and peace to prevail in Iraq; and recognizing and heeding God’s call to love all persons as made in God’s own image, and even to pray for our enemies, encourage all Presbyterians to be in intentional and regular prayer for everyone in and of Iraq: for Iraqi civilians, Christian, Muslim, Jew, Yezidi and all others; for soldiers and armed actors; for the refugees and the displaced; for the tortured and their torturers; and for insurgents, kidnapers, and terrorists, for all are God’s beloved, all are in need of the transformation of God’s love and God’s peace.
2. Commend and thank the peacemakers who have worked nonviolently to end the war in Iraq through prayers, vigils, and acts of resistance and witness such as the actions organized by the Christian Peace Witness for Iraq; and encourage all Presbyterians to participate enthusiastically in peacemaking efforts to end the occupation of Iraq.
3. Commend and thank members of the armed forces and their loved ones for their service and sacrifice and acknowledge that many service men and women are Christians who understand their military service as the fulfilling of a calling and vocation to that of peacemakers.
4. Call upon the United States government to support our military personnel by granting speedy discharges to conscientious objectors; fully funding veterans’ benefits; ensuring that injured service personnel and veterans have the best medical, mental health, and rehabilitation care available; and providing generous benefits to surviving family members.
5. Commend to the church the call of the 216th General Assembly (2004) for the church to express its pastoral concern for and offer pastoral care to members of the United States armed forces serving their country in the war in Iraq and their families as well as for veterans of the war who have returned home (Iraq: Our Responsibility and the Future, Minutes, 2004, Part I, pp. 864ff).
6. Direct the General Assembly Council to continue and expand the Presbyterian Church (U.S.A.)’s commitment to relief efforts in Iraq in cooperation with our ecumenical partners, to ministries that address human needs in Iraq caused by the war, and to long-term development efforts to assist in the rebuilding of the country.
7. Call upon all presbyteries, congregations, and members within the PC (USA) to intentionally, personally, and concretely work to bring healing, peace, justice, and care to all affected by the war in Iraq, not only through our prayers but through the giving of our resources, time, money, and very selves to improve the lives and future of all involved, especially the hurting, the poor, the oppressed, and those whose lives have been damaged by the war.
8. Pray for, call for, and work for a just and peaceful future for the nation and people of Iraq which includes the establishing of a just, stable, and democratic government and the timely departure of U.S. military forces and their contractors as soon as it is possible to leave the nation in an appropriately stable, just, and self-sustaining form.


Discussion about amending ordination standards so that those who are struggling with same-sex, or multi-sex attractions can serve in all capacities of leadership within the church:

Long debate 20+ speakers, many very impassioned about their beliefs and feelings. Most often the arguments in favor of redefining marriage were based on feelings, experiences, and justice-love. “My father was gay … welcome everyone! Just once I’d like to see the PCUSA be bold and do justice!” “I met someone who was gay and he was smart and nice …” Theological students were way over the line on this and may other issues … not a good indication of the faithfulness of our seminaries.

The Youth delegates follow close behind. This is a sad statement about where we will be in 10 years.

My stand has always been that the Bible itself, even if I wish it spoke differently, is our ultimate authority regarding standards about life and faith.  The church has failed miserably at loving and welcoming people who struggle with sexual identity and activity issues.  At First Pres Yakima we have stated for sometime, regularly and emphatically, that everyone is welcome to participate in the life of the church community but there is a clear word in the Bible bout those who wish to be leaders in the church.  Sexual sin, and Homosexual sin, is not the chief of sins but if engaged in without repentance and a desire to seek healing from God than it disqualifies a person from serving as pastor, elder, deacon (and at First Pres, on the paid staff or in key teaching roles).  Any other sin a person is unwilling to repent of and ask for God to change in their life would also disqualify a person from leadership.

Then the discussion turned to the redefinition of marriage ...

Hours to debate whether marriage should be re-defined …

The collected group seems to be wary of stepping over this line. They have stepped over the line a number of times but there have been impassioned speeches about the ripping apart of the church if this re-definition happens. Don’t tear apart our moderate church.

Jesus says love one another, why shouldn’t we love them. May of my friends are gay and they are just as sinful. Who are we to condemn what is God-given.

I am convinced that those voting would have happily crossed this line if they weren't worried about a swift division of the denomination.

I agreed wholeheartedly with one commissioner who stated we must be concerned about Justice but also be concerned about truth.

The best news all GA was regarding a statement on gracious actions towards churches interested in leaving.

Social Creed for the 21st Century

Gun Control and Statements on Torture and elections and immigration
I asked how effective these pronouncements have been and are
How do we measure the effectiveness of these grand statements?

The resource person from the OGA admitted that only 10-12% of congregations use the material printed. Seminaries … mostly just the ethics dept, and government penetration possibly through hearing some of the language adopted and used
Lots of words and posturing with little connection from one year to the next. Not very grass roots, from the congregation, approach (possibly original overture process and delegate election.

Lots of high level statements but no connection with prosperous Presbyterian culture …

If we are so concerned about justice ... and we are one of the richest denominations, have we considered spending or giving away the foundation and endowment money of the national church for justice causes

A motion regarding Serious Mental Illness was debated and passed.  It is a serious issue but there was a humorous statement in the motion ...
It sought to provide provisions for those seeking to become pastors who are seriously mentally ill, allowing them to have access to alternative means for taking the ordination exams if their serious mental illness makes passing the exams difficult. I suppose it could be argued that most pastors are moderately mentally ill!  But Seriously mentally ill ... shouldn't they seek treatment and health before serving as pastors?  

I'll try and organize much of this later ...  For now I'm off to the last group session and then flying back to Yakima.

Tomorrow, Sunday, I'll present on the General Assembly at both the 9:30 and 11 hour at First Pres Yakima.

Blessings and please keep praying!

Curt

Thursday at the GA

The plenary session (large group gathering where we are involved in the business of the GA) lasted until 11:00 last night.  Lots of discouragement on votes throughout the day.  Today promises to be very interesting ... votes on the moral standards of pastors and church officers and an attempt to redefine marriage ...  I'll have to wait to post for Thursday and today (Friday) this evening.  Blessings and please do pray for our church and this decisions that will be made today.

Curt

Wednesday at the General Assembly

Here are my late night ... I've just gotten back to my room after a long set of GA meetings ... Blog thoughts

Wednesday large group "Plenary" sessions

There was quite a bit of debate about the following overture to create "Presbyterian Human Sexuality" curriculum for youth.

Overture 12-08
Vote was overwhelmingly (I believe 70%+) to approve:

On directing the GAC to produce Adolescent Human Development Resources

Comment: “We choose to plant the seeds of peace. We set aside our individual desire to “win” and to further our own agendas and put our faith in God, and send this overture on without trying to advocate one position or another, trusting not only God, but our fellow Presbyterians to do what is right not only for our children but for our denomination. We send this overture on in the hoper that the next step of the process will cultivate the seed we have planted, faithfully stepping out in mutual trust.”

Financial implications: 2009 ($108,495) from mission funding

Next BIG Issues
Assembly committee on Ecumenical and Interfaith Relations

I accidentally voted "no" on “greater understanding and cooperation between Christians and Muslims" because the presenter offered motions out of sequence (offered 07-02 before 07-01, although that is not much of an excuse since every other person in the room seemed to understand what was happening!). Thankfully, my vote didn’t sway the gathering … I may have been the only “no” vote in the room (I thought we would vote on 07-01 before 07-02.)

Here is what was finally voted on (italicized portions were the elements of the overture removed during floor discussions)

1. Commend to the church for study the actions of previous General Assemblies calling for tolerance, mutual respect, and peaceful relations between the Christian and Muslim communities.

"2. State that [the PC(USA) affirms that Jews, Christians, and Muslims worship a common God, 1 although each understands that God differently] though we hold differing understandings of how God has been revealed to humankind, the PC(USA) affirms our belief in one God, the God of Abraham, whom Jews and Muslims also worship; and that, as children of this loving God, we share the commandments of love for God and neighbor, the requirement to care for the poor; and acknowledge Abraham as an expression of our common commitment to one God."

3. Build on this understanding by calling for further dialogue among Jews, Christians, and Muslims, viewing each other as equals, and learning from one another to
promote peace, resolve conflict;
ensure human rights, prevent discrimination;
develop dialogue, emphasize commonality;
recognize differences, celebrate diversity;
advocate justice, oppose bias.

4. Commend the First Presbyterian Church of Rockaway and other Presbyterian congregations that have initiated dialogue with Muslim and Jewish communities, and to encourage other congregations to initiate three-way dialogues among Jews, Christians, and Muslims consistent with the Presbyterian Principles for Interfaith Dialogue. 3.

To encourage congregations of these faiths to celebrate religious holidays together, setting aside days of worship during which there can be congregational suppers, and dialogue groups. 4
To encourage sustained activities that will promote understanding, respect, and good will, using worship resources and promotional materials prepared by the Offices of Interfaith Relations and Theology and Worship, the Presbyterian Peacemaking Program, and other General Assembly Council (GAC) and Office of the General Assembly (OGA) offices as appropriate.
5. Commission a study on Islam and Christian-Muslim relations that would have the same scope and authority as the 1987 study on Christian-Jewish relations, 5 to be carried out by the Interfaith Relations and Theology and Worship Offices of the General Assembly Council.

6. Call for identification of violations of the civil rights of Christians, Jews, and Muslims in the United States and other areas of the world, along with other incidents of violation of religious freedoms, as part of the regular human rights report to the General Assembly. 6

Endnotes

1. Christianity—Mark 12:29, “Hear, O Israel; The Lord our God is one.”

Islam —Quran 47:10, “Know therefore that there is no other God but God.”

Judaism —Deuteronomy 6:4 - 5, “Hear, O Israel; The Lord our God is one. L ove the Lord your God with all your heart, and with all your soul, and with all your mind and with all your strength,” and Deuteronomy 5:7.

2. Christianity—Matthew 22:37, Love the Lord your God with all your heart, and with all your soul, and with all your mind,” and Mark 12:3 and Luke 10:27.

Islam —Quran: 60:7, It may be that God will grant love (and friendship) between you and those whom ye (now) hold as enemies. For God has power (over all things); And God is Oft-Forgiving and Most Merciful.

Judaism —Deuteronomy 6:5, “ L ove the Lord your God with all your heart, and with all your soul, and with all your strength.”

3. Includes a meeting with the American Joint Multi-faith Association/People of Peace and Justice on July 9, 2005, and the Boonton Mosque featuring Elder Rick Ufford-Chase, Moderator of the General Assembly of the Presbyterian Church (U.S.A.). See also Endnote 9.

4. See Endnotes 9, 10, and 11.

5. See Endnotes 7.

6. The 214th General Assembly (2002) approved Item 14-03, Ecumenical Partnership: Human Rights and Religious Freedom Abroad, which encouraged congregations and presbyteries to use the “Checklist for PC(USA) Entities Confronted with Reports of Religious Freedom Violations” (Minutes, 2002, Part I, p. 668).

Thankfully I approved of this as it was amended.
I do find I am on the opposite side of the vote on many of the major items to come before the General Assembly. I was typically the differing vote at my committee table earlier in the week  and now find myself in the minority (along with a third of the other commissioners) on several BIG items to be voted on. The demographics of the vast majority of voting delegates is Anglo ... older Anglo (I'm thrilled to be a part of the younger demographic). Scripture has only been referred to on a few occasions. Most discussions, including those speaking to amendments and motions, are based on personal experiences. Am I in the wrong fish tank? It feels like that at this point Wed AM. It seems to me that there is an element of group think. People who want to be seem as compassionate are emboldened as they hear such open affirmation and agreement on what they would like Christian faith to be but may not have heard that endorsed in their home church or with their more Bible focused Christian friends. Those attending a meeting like GA (those able to take a week out of their regular routine and devote themselves to eight days of church meetings and votes) are more likely than not to be the more liberal elements in the denomination or professional church-folks like me. Having the Youth and Theological students vote first and letting us know of their vote results must have some influence on the overall voting patterns. So far ... through the morning session, all of the youth delegate votes are 2/3’s opposed to traditional values and directions taken by the church. This does not speak well for the Biblical education they are receiving at their home church or in seminary or the long term future of PCUSA.
It is very understandable that there is a desire to make the Christian faith less offensive (root out or tone down the exclusivist language), and more compassionate (do not call anything sin that others you know are struggling with). At times I wish I could agree with these positions but my roots in scripture do not give me that permission. I have been praying for openness and humility if I have been standing on the wrong side of these issues. I do want to be teachable. I pray that God would correct me where needed. But I do not feel free to throw out the majority convictions which the Christian community has held so dearly for the past 2000 years, and which seem clear from reading the Bible. It isn’t as if these issues were unknown to those in earlier centuries and the early church. The tension I continue to feel is that of humbly holding theological and moral standards while expressing love to those with different convictions. Where it gets more difficult for me is the belief that a General Assembly acting contrary to foundational truths and practices could declare that a particular decision is the voice of God through them. It seems too simplistic to cast aside so much that has been deeply held in the name of hearing a word from the Holy Spirit. Thankfully there is the extra requirement within our denomination to get approval from a majority of Presbyteries prior to any substantive change voted on at GA (except somehow the PUP report of the previous GA did not have to get this confirmation before staking out a new official direction for the denomination).

Do we have God’s permission to re-work and re-interpret, specific passages from the Bible so that they more closely fit our time and situation? Or does the Bible continue to speak a clear and unchanging word about sexuality, the Church, Jesus, service …

The equation of the LGBT (Lesbian, Gay, Bi-sexual, Transgendered) agenda and future to how the church changed its opinion on slavery and on women in ministry is fatally flawed. Slavery is radically challenged in the Bible. It is true that there are numerous passages that permit slavery, but those are confronted by strong words demanding fairness and in some instances freedom and it speaks about the equality of slaves and free, men and women, Jew and Greek which is found in Jesus, and is extremely radical!  Jesus, and the early Christian church, spoke up publicly for the broken, the oppressed, the lonely, the abused.  Jesus spoke of kindness and equality.
Women in ministry has very strong Bible evidence through several strong examples of women in leadership and teaching roles. Where scripture has a balance, or speaks with restriction and permission, we are free to hold both positions humbly.

Is it possible for the church to welcome those struggling with sexuality or attraction conflicts into the life of the church and validate them as children of God, loved by our heavenly Father, and still speak into the brokenness of their lives and God’s desire for a change of behavior. Or is identity and practice so joined together that calling behavior in to question negates all the rest of the affirmations and offers for friendship. My behavior = who I am. Reject what I do and you are rejecting me.

Returning to the fist overture mentioned above ...
How can we commission the development of teaching materials on sexuality when we are so vastly divided on what approach to take and what morality to communicate? We seem to feel we must say something when we still do not have a common basis from which to provide direction and boundaries. It adds a confusing voice when teaching materials like this open too many doors that a number of churches do not want opened but would rather address from a more Biblical perspective. It creates a situation where the material will not be used by many churches and excuses for content will have to be made.  Maybe not ... but past patterns indicate we will be spending time and money for material that will have little use.

In the afternoon and evening sessions I found myself much more encouraged.  An overture that communicated that Christians, Jews and Muslims all worship the one God of Abraham was changed to help eliminate confusion.  While we all share a common heritage in Abraham we understand the nature of God quite differently.  

Another overture was moved and approved to thank the outgoing Stated Clerk of the national church
"That the 218th General Assembly (2008) of the Presbyterian Church (U.S.A.), meeting in San Jose, California, gives thanks to God for Clifton Kirkpatrick, celebrates his years of ministry in this church and the worldwide church of Christ, and asks God's blessing on him in the days to come for the good of the wider ecumenical family and to the glory of God."

I'll try to add to this tomorrow!

In JC,

Curt

Tuesday at GA

Today was another committee day.  This being my first GA (by choice) I have little to compare the process and proceedings with.  Others indicate that what I experienced on the "Worship and  Spiritual Renewal" committee was mild compared to other committees and other years.  The leadership of the committee did the best they could to help us along but there were a number of grave difficulties.  The orientation to the committee's business was not handled well.  Much of this had to do with misunderstandings on the part of the leaders and the committee members.  The "Worship and Spiritual Renewal" committee was selected to be an experimental committee, avoiding standard Robert Rules of Order procedures for as much of the committee time as possible and instead entering into group discernment, a process that was intended to reduce stress, struggle, division and bring about gracious group consensus.  Frustrations were evident from the start.  Difficulty and division and hurt feelings were obvious among the group.  The biggest problem was a lack of clarity from the General Assembly Council (GAC) who established this committee as an experimental committee.  The Associate Stated Clerk of the GA was asked to come in this AM and talk through the process with the committee.  THIS WOULD HAVE BEEN NICE AND HELPFUL THE VERY FIRST TIME WE GATHERED!  The leadership team was operating as faithfully as they could in a new environment.  the committee members were trying to figure out what we were doing and where we were going.  I ultimately appreciated some of the discernment process we went through (not that different from what we have used in Yakima at Session meetings when we want to stop and pray and ask God for specific direction).  But much was frustrating.  Thankfully we had a good group of people to work through this with.  The table I was a part of had the very best people in the room (Juan, Robert, Kristy, Terry, Dwight, Hanna).  Even though I often held a different opinion than the rest at the table they were very kind and gracious.  Several others either walked out of the committee (and didn't return) or simply stopped attending our meetings.

We only had two pieces of business to address and we finally completed our work at 6pm (slightly later than we had expected but much earlier than most other committees), approved both with comment or amendment to the larger GA plenary sessions for their final vote.

The general sessions of the GA begin tomorrow AM and I expect lots of heated debate and disagreement.  Very contentious issues will be debated and voted on over the next three and a half days (Weds AM - Saturday AM).  I have to decide what is so important I am willing to speak out about (with 800 to 900 commissioners they will restrict how many times an individual can speak during the Assembly).

Thanks again for your prayers.  Pray that I will have courage and wisdom on when to speak and how to speak.  Issues ranging from changing the definition of marriage to those claiming that Jews, Christians and Muslims all worship the same God will be debated and voted on over the next few days.

Humbly, in Jesus,

Curt

Monday at GA

This picture on the left is of the new Moderator of the General Assembly of the PCUSA (Bruce Reyes-Chow).  I wrote about this process in Sunday's blog entry.  Bruce will serve a 2 year term in this role and will be the most visible and quotable public individual representing the Presbyterian Church.  (This picture was also "taken without pay" from Bob Davis' excellent blog (see disclaimer and blog address from Saturday's posting)

Today was spent working in our various committees.  I was assigned to the "Worship and Spiritual Renewal" committee.  (The official website for General Assembly info is: "http://www.pcusa.org/ga218/")  Apparently, the Office of the General Assembly decided that the particular committee I have been assigned to, along with one other committee (youth), would be experimental in how they processed items of business assigned to them.  We have been asked to work by using a discerning process (focusing on the process rather than the outcome ... looking for big themes rather then debating details, emphasizing: talking, reflecting, silence, prayer ...) rather than using the typical parliamentary procedures (presenting motions, debating and voting).  I am finding merit with the discernment process but it would be difficult if a committee had a lot of business, or highly contentious business, to work through.  Thankfully we have only two specific matters to make decisions on:

1) an overture asking that before each vote on the floor of the assembly the moderator would state, "As sisters and brothers in Christ, sharing our common faith in, and allegiance to, Jesus Christ as Lord and Savior, let us proceed to vote on the question before us."  

and 

2) An overture calling on each congregation and presbytery of the PC (USA) (Presbyterian Church United States of America) to gather in Solemn Assembly within the next two years, to seek God for spiritual renewal of the church of Jesus Christ, following the command of God through the prophet Joel (Joel 2.12-17) 

"Yet even now," says the Lord, "return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments."  Return to the Lord, your God, for He is gracious and merciful, slow to anger and abounding in steadfast love, and repents (this term is used in the manner of describing a change in what God would normally do in response to the sin of the people) of evil.  Who knows whether He will not turn and repent, and leave a blessing behind Him, a cereal offering and a drink offering for the Lord, your God?  Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people.  Sanctify the congregation; assemble the elders; gather the children, even nursing infants.  Let the bridegroom leave his room, and the bride her chamber.  Between the vestibule and the altar let the priests, the ministers of the Lord, weep and say, 'Spare Thy people, O Lord, and make not Thy heritage a reproach, a byword among the nations.  Why should they say among the peoples, "Where is their God?"'"

For item number one we discussed and discerned and talked and prayed and thought throughout the day before we were able to reach an agreement on passing a modified version of the above #1.  I thought it would be simple and quick but the length of the process highlights the challenges facing such committee work and what lies ahead as it is brought up for a vote of all the commissioners.  The main challenge from people within our committee was twofold: first, it seemed redundant ... our affirmation of faith is already being done regularly and we do not need to do this again in a formal prescribed manner, second, not many like the word "allegiance" because it sounded out of date and imposed.  The process brought us to a reasonable place (there are excellent and intelligent people on the committee and at my particular table) where we could affirm that Jesus is our Lord and Savior as we enter into times of potential contention.

Tomorrow we will take up #2 of "Solemn Assemblies."  

Blessings in Christ Jesus, our common Lord and Savior,

Curt

Sunday evening

Thoughts turned to home as I prayed for the pastors and the congregation I am a part of in Yakima.  I have also been praying for Kathy who has served as the Director of Children's ministry for many years and has had the honor and the difficulty of walking with her mom through the final stage of her life.  Kathy has done this with deep love and compassion and has helped maintain her dear mom's dignity right to the end.  

This morning, Sunday morning, I returned to the church I grew up in, Community Presbyterian Church of Danville, CA.  I first attended that church nearly 45 years a go.  It always feels like home, even though my mom, the one who was the link to Danville, died almost 9 years a go.  

This is the church that took care of me, taught me, was patient with me, sent me to camp, took care of my mom, my sister and I when we had no where else to turn. I received such a great foundation in Christian faith from Orville, Jim, Kern, Ed, Don, Bill, Jean, Joan, Gloria, Marylou, Dick, and many others.
After church I drove up into the Berkeley mountains and stopped in front of my Grandfather’s old house. Not much has changed up on Creston Road. It brought back a flood of good memories and I offered thanks and praise to God as a response of my gratitude for His care and love through those early years.
In the afternoon I read more material related to the General Assembly and then attended the General Business session and afterwards my committee’s opening session (I was assigned to the Worship and Spiritual renewal committee). With only two pieces of business to consider the work of this committee should be easy to complete with a couple of hours work. BUT … there is something different about this committee. The General Assembly Council has directed us to operate differently than we would normally operate. They would like us to work together in Spiritual discernment and consensus building. The question I believe we are being tasked with is, “Can we come to decisions in a les combative way than typically takes place in General Assembly committees. A normal mode of operating for GA committees is to hear from advocates, opponents and proponents of each overture being considered and then the voting delegates debate and vote on each overture on what to send to the larger General Assembly sessions. Majority vote wins the debate and the overture (amended, replaced, or adopted as is) is passed along to the larger GA gatherings for final approval or disapproval. That is the process most commissioners are familiar with and prepared for. For the committee I have been assigned to the process will be quite different. We will not debate we will discuss. We will not choose sides we will listen and discern. We will express feelings rather than positions. We will not disagree we will come to a consensus we can all agree to or live with … at least that is the hope of those advocating this new approach to GA business. We are intended to be a laboratory which will serve as an example to the entire GA for a future process that may replace the current processes. I am open to entering into this type of process although it is not how I am wired. I already like many of those I have met who serve with me on the committee. They seem to be intelligent and deeply committed to Jesus. I will need prayers for patience and sensitivity as the work of the committee proceeds. I am not a touchy-feely kind of guy but I certainly lean too far in the other direction at times. I believe God is Sovereign and has a plan and a purpose and a sense of humor for placing me on this committee. Others on the committee are very restless and uncomfortable with the process and how we got to this process. Hopefully we ca move past that and take what we have been given and work respectfully, to ask serious questions about Spiritual renewal and worship within the Presbyterian Church. Why isn’t it happening across the denomination? Here are some other questions I been working on:
a. How are we facing up to the steep ongoing decline in the PCUSA (50,000 – 80,000 members have left, or will leave, the denomination in 2007 and again in 2008)?
b. How re we going to face up the continuing sense of disunity and distrust within the denomination?
c. What is our common foundation (It can’t be polity) and our common mission? Doesn’t our unity need theological and missional agreement (within certain generous but enforced boundaries)?
d. Why does it appear we are the largest donor to both WCC (World Council of Churches) and NCC (National Council of Churches)? Does that help our local mission?

Spiritual renewal begins with humility before God, with prayer, and it begins with each one of us before it can reach the national level.

Blessings in Jesus. Thanks for your prayers for renewal and faithfulness,

Curt McFarland