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
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.
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."
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
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