COMMITTEE ON MINISTRY SUPPLEMENTAL REPORT AND ATTACHMENTS

Transcription

1 COMMITTEE ON MINISTRY SUPPLEMENTAL REPORT AND ATTACHMENTS INCLUDED: Supplemental Report...page 2 PSL Separation Ethics...page 3 Dr. Ann Philbrick Information...page 10 Steve Wallace Faith Journey...page 13 Steve Wallace Faith Statement...page 15 1

2 COM SUPPLEMENTARY REPORT COMMITTEE ON MINISTRY October 20-21, 2017 We humbly ask for your prayers as we work to promote the spiritual, mental and physical health of our congregations, Minister members, Christian Educators, Commissioned Ruling Elders and her church professional. APPROVED BY COMMITTEE ON MINISTRY: (acting as a commission of Presbytery) Approved Rev. Steve Wallace to serve Faith Presbyterian Church, Baton Rouge, as part time stated supply and moderate the session, both effective January 1, 2018 Adopted the attached Separation Ethics Policy. RECOMMENDED TO PRESBYTERY OF SOUTH LOUSIANA: 1) Inasmuch as Rev. Wallace is intentionally and faithfully studying and working with the Committee on Preparation for Ministry to be accepted as a Minister of the Word and Sacrament in the PCUSA, the Committee on Ministry recommends temporary membership in the Presbytery of South Louisiana 2) The Committee on Ministry recommends that Rev. Dr. Ann Philbrick be welcomed into membership from National Capital Presbytery. 3) The Committee on Ministry recommends that the request of the Rev. Dr. Ann Philbrick for her Counseling and Coaching Service to be designated a validated ministry be approved. The application and description is attached. 4) The Committee on Ministry recommends welcoming Rev. Jeff Sims and Rev. Zach Ritchie who are serving churches in this presbytery. The Rev. Kimberly Rodrigue will also be introduced; she has previously been welcomed into membership of PSL. RE Donna Stogner, Moderator RE Pete Alleman RE Margaret Boone TE Peggy Brown RE Al Barone RE Marilyn Dunn, Clerk TE Betsy Irvine RE Pat Sharpe RE Jack Bagent CRE Glenda Keegan CRE Jane Conerly CRE Jerry Egbert, Vice Moderator RE Aaron Steele TE Harry Brown TE Barry Chance TE Don Frampton RE Chuck Morton RE Beth Paskof TE Patti Snyder RE Loretta Credo TE Chan Willis 2

3 SEPARATION ETHICS RATIONALE The relationship between a pastor and congregation is often deeply personal, built on an accumulation of shared transitional and transformational times in personal and corporate lives. It has evolved through teaching, preaching, sacraments, weddings, funerals, presence in times of crisis, praying with and for members, counseling, and shared leadership. The pastor has encouraged people in worship, equipped them for tasks, helped bring forth gifts, and prepared them for mission. From these times, trust, confidence, admiration, affection, fondness, respect, and love have grown. When the relationship between a pastor and a congregation ends for any reason, it marks the beginning of a period of high emotions, uncertainty, and excitement for both the pastor and the congregation. In the months and years that follow, the congregation will evaluate its ministry and seek new leadership; this is a particularly important time in the life of the congregation and it requires appropriate distance from the past pastor so that the congregation can embrace its future. Likewise, that time is important for the former pastor to embrace a new stage in his or her life whether that is retirement, a new call, a new vocation, or a period of Sabbath from the practice of ministry. When congregations and former pastors do not keep appropriate distance from each other, it impedes the ability of both to accept the guidance of the Holy Spirit in this new stage of their lives. Impact on the Former Pastor When congregations turn to a former pastor to preside at weddings, funerals, and baptisms or to provide counseling and instruction, it prevents the pastor from enjoying the respite he or she sought in retirement or time away from the practice of ministry. When the former pastor has accepted a new call, it robs the present to serve the past by stealing the pastor away from his or her current ministry. When there is a new pastor called to the congregation, the return of the former pastor can degrade the collegial relationship that they share as presbyters. Furthermore, such requests can strain the good will between the former pastor and former congregation as he or she is forced to choose which requests to accept and which to decline. Impact on the Current Pastor Because the relationship between a pastor and congregation is built on the sharing of their lives and faith, when a congregation turns to a former pastor to provide those things which the current pastor is called to provide, it prevents that relationship from growing and sends the message that the current pastor is not really the pastor of the congregation. The involvement of the former pastor in the present life of the congregation can undermine the authority of the current pastor and degrade his or her relationship with the congregation. Impact on the Congregation In the period between pastors, the congregation has the opportunity to discover what God is calling it to be and do in the next chapter of its ministry. When a former pastor is involved in that process, either at the request of the congregation or by the former pastor's own initiative, he or she robs the congregation of the opportunity to move into that next stage of ministry. Once the congregation has called a new pastor, the first few years of that ministry are critically important because it is during that time that the relationship between the congregation and the pastor is established and the new 3

4 direction of the congregation is set. The involvement of the former pastor during that time can prevent the relationship with the new pastor from being established, which can end the tenure of that pastor before it begins. The involvement of the former pastor during that time can also prevent the church from setting a new direction in ministry either out of respect for the former pastor and his or her leadership or because the former pastor does not agree with the new direction; this can be detrimental to the congregation as it decides to minister to its community as it was and not as it is. Polity Recognizing the difficulty that a continuing relationship between a former pastor and a former congregation can cause, the Book of Order stipulates the following: G Officiate by Invitation Only After the dissolution of the pastoral relationship, former pastors and associate pastors shall not provide their pastoral services to members of their former congregations without the invitation of the moderator of session. Additionally, the 210 th General Assembly approved the document Standards for Ethical Conduct for Ordained Officers in the Presbyterian Church (U.S.A.) which the Committee on Ministry commends to all deacons and elders (ruling or teaching) for study. A copy of that document can be obtained from the denomination's website ( or from the presbytery office. Items 14 through 17 of that document apply to the relationship between congregations, former pastors, and current pastors. The Standards of Ethical Conduct for Ordained Officers in the Presbyterian Church (U.S.A.) I will conduct my ministry so that nothing need be hidden from a governing body or colleagues in ministry. Therefore I will 14. Deal honorably with the record of my predecessor and upon leaving a ministry or office speak and act in ways that support the ministry of my successor; 15. Participate in the life of a ministry setting I left or from which I have retired only as directed by presbytery; 16. Provide pastoral services for a congregation I previously served only as directed by the presbytery and provide pastoral services to members of other congregations only with the consent of their pastors; and 17. Consult with the committee on ministry in the presbytery of my residence regarding my involvement in any ministry setting during my retirement. Finally, when a former pastor is interfering in the life and work of a former congregation and its current pastor, it is the responsibility of the presbytery to uprightly administer ecclesiastical discipline through the processes outlined in the Book of Order (G ) remembering that discipline is "for building up the body of Christ, not for destroying it, for redeeming, not for punishing" (D ). Removal by the Presbytery If a pastor is removed at the initiative of the presbytery because of renunciation of jurisdiction, disciplinary action, or for any other reason, that pastor shall not be invited to return without the approval of the Committee on Ministry. 4

5 Pastors Emeritus & Parish Associates The Book of Order no longer includes these titles commonly used to order the relationship between a retired pastor and a congregation. That does not mean that they are not allowed, just that they are not defined by the constitution. In the case where a healthy relationship between the congregation, current pastor, and former pastor exists, these designations may be helpful in recognizing and ordering that relationship. For these purposes, the Committee on Ministry will understand these terms to mean: Pastor Emeritus - a title given by the session to a pastor who retired from service to that particular congregation. By nature, pastors emeritus are retired and are not expected to perform any pastoral functions because of this honorary designation. Pastors Emeritus are expected to abide by the standards for ethical separation. Parish Associate - a title given to a pastor who is retired, engaged in a validated ministry outside of the congregation, or a minister-at-large and who wishes to have a formal relationship with the congregation where he or she worships. Parish Associates serve at the invitation of the moderator of session and their relationship with the congregation is dissolved when a new moderator is appointed unless the new moderator extends a new invitation. Parish Associates are not installed and should be considered a temporary pastoral relationship and abide by the polity for such contained in G b-c. Parish Associates may or may not be compensated depending on the nature of the relationship with the congregation as it is defined by the session and its moderator. Parish Associates are expected to abide by the standards for ethical separation. When a session desires to name a pastor emeritus or a parish associate, they shall obtain the approval of the Committee on Ministry before proceeding. STANDARDS FOR ETHICAL SEPARATION The Committee on Ministry recognizes that each congregation and pastor are different and so some flexibility in separation is required in order to encourage the health of the presbytery and the congregations and teaching elders under its care. Therefore, the committee requires that separating pastors and congregations complete a Boundaries Covenant to order their lives after the call is dissolved. The Boundaries Covenant has some parts that are non-negotiable and some that will be negotiated by the session and the departing pastor and then sent to the Committee on Ministry for approval. The Boundaries Covenant will be kept on file at the presbytery office and will be given to any temporary or installed pastors who serve the congregation after that point for so long as it is relevant to the life and ministry of the congregation. Non-Negotiable No Relationship with the PNC - The former pastor shall not be involved in the call process for a new pastor in any way. This includes, but is not limited to, influencing the election of a PNC, commenting on the mission study, or making recommendations on particular candidates. Compensation Ceases - The former pastor shall not continue to receive compensation from the congregation, whether salary, use of church property, or reimbursements except those negotiated as part of a severance agreement that has been approved by the Committee on Ministry. 5

6 Officiate by Invitation Only - The former pastor will only provide pastoral services to members of their former congregations as invited to do so by the current moderator of session. The moderator of session may withdraw an invitation previously given by a past moderator or pre-arranged in the Boundaries Covenant. Discourage Membership Transfers - If the former pastor has taken a new call near the former congregation, he or she will not attempt to recruit members from the former congregation and will encourage any who inquire about moving their membership from the former congregation to the new one to remain committed to their current congregation. Negotiable Period of Separation - It is customary for a former pastor to observe a period of no contact with the congregation for a period of time after the call is dissolved. Ordinarily, this period lasts until 1 year after a new pastor is installed. Return for Pre-Arranged Services - Are there any impending services that will take place after the date of dissolution for which it has already been arranged for the pastor to preside? Is there someone else who can preside at these services instead? Community Relations - A pastor is often seen as a pastor to people beyond the membership of the congregation. This may take on many forms whether it is presiding at weddings and funerals of non-members, participating in the leadership of local ministries, or providing counseling to members of the community at-large. To what extent were these activities because he or she was the pastor of the congregation and to what extent were they the personal projects of the pastor? Which of these activities will continue and which will end? Who needs to be told of these new boundaries (funeral directors, wedding planners, hospital chaplains, ministry boards, etc.) and how will they be informed? Family - Are any of the pastor's family members also members of the congregation? Will they continue to be active in the life of the congregation? How will the congregation continue to provide support and care to them while also keeping appropriate distance from the former pastor? What considerations need to be made for and by the family as the congregation proceeds to call a new pastor? Friendship - Just because the former pastor is no longer the pastor, does not mean that he or she does not have real and lasting friendships with members of the congregation. How will the line be drawn between being someone's pastor and being someone's friend? Social Media - New forms of media have enabled new forms of ministry; they have also complicated separation ethics as pastors who have moved far away can more easily continue to provide pastoral services to members of their congregations using those means. To what extent have blogs, social media, text/instant messages, and other electronic means been a part of the ministry of the pastor? What activities need to end? What needs to change to help the congregation turn away from their former pastor and towards their new one? Severance - When a pastor leaves a congregation there are some final compensation issues to be negotiated including the use of accrued vacation time, the disposition of church property (laptop, books, cell phone, vestments, etc.), the use of a manse beyond the date of dissolution, etc. In the event that the dissolution of the call was not initiated by the pastor, the presbytery will often require an agreement that includes the continuation of compensation for a defined period of time while the pastor seeks a new call. 6

7 To Whom These Standards Apply Pastors - All former pastors whether the are teaching elders who served in installed or temporary positions or are commissioned ruling elders are expected to abide by the Boundaries Covenant out of respect for their ordination vow to "be governed by our church's polity, and abide by its discipline and be a friend among your colleagues in ministry" (W e). Congregations - Congregations are expected to abide by the Boundaries Covenant out of respect for the former pastor, his or her new call (or retirement), and the new pastor of the congregation, and the promises that the congregation made regarding that new pastor "to respect his (her) decisions, and to follow as he (she) guides" (W b(2)). Presbytery - The Presbytery is expected to encourage all parties to live within the terms of the Boundaries Covenant as an extension of its responsibility for "disciplining its members who are teaching elders; commissioning ruling elders to limited pastoral service; [and] promoting the peace and harmony of congregations" (G c). While the Committee on Ministry does not require a Boundaries Covenant for persons serving congregations in other capacities, (youth ministry directors, Christian Educators, organists, etc), they commend it to congregations as a way to have a discussion about separation ethics when those individuals leave their employ. Communicating These Standards to the Congregation It is best if multiple parties explain the standards for ethical separation to the congregation so that it can be fully understood and does not appear to come from only one source. After the departure of the pastor is announced, the presbytery will meet with the session to talk about next steps and include separation ethics as part of that discussion. The session should share the contents of that discussion with the congregation. It is also particularly important for the departing pastor to speak about separation ethics with the congregation and to publically share the contents of the Boundaries Covenant. On the pastor's last Sunday, the Committee on Ministry encourages the congregation to include a liturgical dismissal of the pastor that acknowledges his or her service to the congregation and the agreed upon separation ethics. Both the Book of Occasional Services and Saying Goodbye: A Time of Growth for Congregations and Pastors by Edward A. White include some resources for that purpose. A representative of the presbytery is often present on the pastor's last Sunday and will say a few words about separation ethics at that time; if a representative is unable to attend, a letter to the congregation will be sent instead. 7

8 Boundaries Covenant Presbytery of South Louisiana This covenant will order the future relationship between (hereafter referred to as the pastor ) and of (hereafter referred to as the church ) who both understand and accept the terms of this covenant and commit themselves to abiding by them as a way of encouraging the health and ministry of both the pastor and the congregation when the pastoral relationship is dissolved as of. As of the date above, the pastor and the congregation covenant together that The pastor will cease all pastoral duties and will only perform pastoral services to the congregation at the invitation of the moderator of session; The congregation will end compensation to the pastor except any negotiated severance; The pastor will not attempt to influence the search process for a new pastor; The pastor will not recruit members of the congregation to join him or her in his or her new call; Any future contact between the pastor and members of the congregation will be as friends and not as pastor & parishioner. Period of Separation: Return for Pre-Arranged Services: Community Relations: Family: Social Media: 8

9 Severance: This covenant is made for celebrating the shared ministry of the pastor and the congregation as it draws to a close and for strengthening their separate ministries as they go their separate ways. May Christ use it for the building up of his Church and may all glory be given the Father, Son, and Holy Spirit, One God, now and forever, Amen. In signing, the parties indicate a commitment to abide by the above covenant and that they have received, understand, and will abide by the separation ethics policy of the Presbytery of South Louisiana. Clerk of Session Date Pastor Date Moderator of COM Date 9

10 THE REV DR ANN M PHILBRICK, COACH AND CONSULTANT 7822 BELFAST STREET. NEW ORLEANS. LA amphilbrick@gmail.com Services Available COACHING for Congregational or Governing Body Leaders Coaching is proving to be one of the best ways for leaders to increase their effectiveness. I define coaching as partnering with another to maximize their potential. The service provided is coaching by telephone. This coaching will be in support of your leadership as the pastoral leader in your congregation or the leader in your governing body. My purpose, as your coach, is to assist you in living into your role as leader with joy and effectiveness. CONSULTING Tilling the Ground and Testing the Waters Process This is a process I have put together designed to lead a group of churches through the very first steps in discerning the future of their congregations. It is a process designed to test the spiritual and relational energy for the work of transformation with the goal of helping the congregation truthfully face what kind of work it needs to do and is actually willing to do. More information available upon request. Pneumatrix Consulting I am now also working with Pneumatrix (founded and owned by Deborah Wright and Jim Kitchens) in the offering of their Lazarus Plan, which is designed to bring adaptive change skills to presbyteries. Through this program, a cluster of congregations work on exploring and implementing adaptive change at a local level and a group of presbytery recruited leaders become trained as adaptive change agents to continue the work once this first cluster is done. More information available upon request. 10

11 THE REV DR ANN M PHILBRICK CONSULTING CONTINUED Supporting Transformation in Your Governing Body - A Workshop for Presbytery Leaders Looking for a way to get the leaders of your presbytery pulling in the same direction in terms of supporting transformation and adaptive change in your congregations? I have led numerous workshops on the topic. These are designed in conjunction with you so we cover what is most important for your situation. Workshops are a minimum of one day but can be longer. They can also be done in conjunction with a presbytery meeting if you would like a presentation at that meeting as well. Other Opportunities There are a number of topics for which I am available to speak and/or lead workshops: Adaptive change Transformation and redevelopment Church development Leadership development Trends in church vitality Spiritual and relational renewal FEES These fees relate to the work I do on my own. The cost associated with the Lazarus Plan is calculated differently and will be set by Pneumatrix. My own work as a consultant and coach is calculated using the fees below. These prices are good through the end of Unit Cost One full day (up to 8 hours of work) $ Half day (up to 4 hours work) $ One hour of coaching $ The minimum contract for work out of town is one full day. Travel expenses, room and board etc are in addition to the fee. If reports are part of the project, the cost will be quoted during the the contract design time. Webinars are also available and costs will be figured out based on the topic and length of the webinar. 11

12 APPLICATION FOR VALIDATED/SPECIALIZED MINISTRY (Please feel free to answer the questions on this page or on a separate sheet.) I. Name and Address of employing organization and your position title: The Rev Dr Ann M Philbrick, Coach and Consultant Philbrick Coaching and Consulting 7822 Belfast Street New Orleans, LA II. Please describe how your validated/specialized ministry conforms to the Book of Order, including how it serves others, aids others, and enables the ministries of others. My work focuses on equipping leaders of congregations and presbyteries in their work. It is all about strengthening their ability to lead God's people in their particular setting. III. How and to whom are you held accountable? I am held accountable by those for whom I work. I design my workshops and training events in conjunction with those I serve and so I will know if what I am doing is not right for their situation. I do my individual coaching in light of the needs and concerns brought by the coaches and they would not continue to hire me if I was unhelpful. I am also held accountable by colleagues in ministry across the country. I stay in touch with many Executive Presbyters in order to know if my work is helpful or not. IV. In what ways do you plan to participate in the deliberations and work of this presbytery? I plan to be an active participant at presbytery meetings. I plan to do pulpit supply work periodically. I am open to serving on a committee of presbytery. V. In what ways do you plan to participate in the worship and service of a specific congregation? I am active at First Presbyterian, where my spouse is the Transitional Pastor. I sing in the choir and lead the newly formed Youth and Children's Choir. VI. How can the Committee on Ministry pray for you? Please pray that any who would benefit from my work with them would recognize it and reach out to me. Please provide your Faith Statement, a brief biography, and a copy of your terms of employment (so we may ascertain that they conform to the presbytery minimum). You have my statement of Faith and biography. As a self employed consultant, there are no terms of employment. I set fees and then only receive what payment comes from work I do. Please return the information to: Committee on Ministry Presbytery of South Louisiana Old Hammond Highway Baton Rouge, LA Or to Donna Stogner, dstogner@gmail.com. 12

13 My Personal Faith Journey: A Basic Overview Steve Wallace Baton Rouge LA October 3, 2017 Respectfully Submitted, For Your Consideration 13

14 My name is Steve Wallace, and I m grateful for the opportunity to provide a brief statement concerning my faith journey. I was fortunate to be raised in a Christian home. My father was an active leader in our neighborhood Methodist Church, Mom taught Sunday school there, and I became a Christian while a member of the church s children s program. However, I drifted away from the church while in high school. Friends invited me to Young Life, and the leaders of the club offered a refreshing level of spiritual understanding focused, biblical, and relevant. I began to play guitar and sing at weekly club meetings and met many Christian young people from other churches and schools. Still, it wasn t until I met my future wife and began attending her independent missional church that a healthy intersection between sound doctrinal teaching and meaningful cultural engagement took root. Their staff offered the chance to work with other college students, and I led worship and taught weekend Bible study classes, learning as I was teaching. A group of mature adult mentors began to invest heavily in me, introduced me to a Reformed perspective, and encouraged me to consider attending seminary. Still undergraduates, my wife and I married, and we both worked a series of jobs to keep accounts current. Before we celebrated our first anniversary, we learned that Carole was expecting our oldest son. University study moved to the back burner, from full-time to part-time, and I began to struggle with my new responsibilities. An embarrassingly poor transcript from Memphis State is a record of missed opportunity. A second child came, and though blessed to maintain regular involvement in our church I withdrew from school. Thankfully, as we ministered, God continued to minister to us. For what we hoped were better job opportunities, we left Memphis for Dallas and a position with a family-owned business. That was the mid-80s, and though we didn t know it, the oil bust was just around the corner. The company went bankrupt, and a single healthy paycheck translated into a halfdozen small ones. One of those part-time jobs was with a local PCA church, serving as a ten-hour-perweek youth director. God was gracious, he blessed our efforts, and the ministry grew. The pastor opened the door to consider full-time youth ministry, but I d still not completed undergraduate study. The needs of a growing family and a personal sense of inadequacy led me to leave the church and enter the University of Texas at Dallas while juggling supplemental employment. I graduated in December of 1992 with a BA in Literary Studies and have been in ministry of some kind ever since. And yet, though older and more experienced than most of my peers, certain opportunities in ministry remained out of reach because of a lack of additional education. Though I d read widely even written quite a bit those efforts proved no substitute for an earned graduate degree. After we moved to Baton Rouge, and I took the position of Minister of Youth and Music at the Bible church that first ordained me, I began an MA at the Virtual Campus of Reformed Theological Seminary. I was completing the initial three-course sequence in Systematic Theology when I met a faculty member from Indiana Wesleyan. Intrigued by the work we were doing with college students and young professionals, he encouraged me to investigate the IWU Master of Ministry program. I liked the practical nature of the study and enrolled. In 2008, I completed the MA in Ministry from Indiana Wesleyan and, following training, began to serve IWU as a member of their adjunct faculty, teaching required undergraduate courses in religion and Bible online. More recently, I was ordained in the EPC, a process that began while our area congregation was still a member of the PCUSA. I m also privileged to write curriculum and devotional material for the local Catholic diocese, much of it focused on biblical stewardship. God continues to provide wonderful opportunities to serve him and his people. That work includes the joy of serving as pulpit supply for the Presbytery of South Louisiana. In whatever established processes you consider most appropriate, please consider my request for a more formal role in the PCUSA. It would be a privilege to become an even more active and contributing part of the life of Faith Presbyterian Church. 14

15 A Statement of Faith Steve Wallace Baton Rouge LA October 5, 2017 Respectfully Submitted, For Your Consideration 15

16 I believe in a holy, righteous, sovereign, omnipotent, omnipresent, and omniscient God, revealed through a glorious creation, the coming of the Living Word Jesus Christ, the instructive testimony of the Written Word, the counseling presence of the Holy Spirit, and the work of redemption within and through the Church in the world: the revelation of one God in three persons, purposeful and sure. I believe God created the heavens and the earth and is sovereign over everything and everyone, directing and equipping humankind to care for and act as stewards of that creation. I believe God has called us into personal relationship by grace through faith, one broken by sin, but restored through Jesus Christ, our Savior, a picture of God s love, mercy and grace. I believe Jesus Christ is Lord and Savior, the Living Word, fully human yet fully divine. I believe Jesus was born of a virgin, suffered for the sake of humankind, was crucified, was buried, and yet rose again. Though tempted as we are, I believe Jesus was sinless and thus a perfect sacrifice for the sins of the world. Having ascended, Jesus remains our intercessor, an advocate on behalf of those who trust Christ as Lord. As recorded in the Gospels, I believe Jesus is the way to salvation, the embodiment of truth, and the very essence of life. As Jesus taught the disciples, I believe the Holy Spirit serves as the Comforter, the Counselor, a teacher and guide. By the indwelling presence of the Spirit in our lives, every follower of Christ is gifted to serve the Church and all those to whom God has called us to minister. Through the power of the Spirit of God, I believe the people of God act as the voice and the touch of Christ, called to bring light into darkness. I believe God established the Church, proclaimers of the Light of Christ and the Lord s Body. I believe, as part of God s family of faith, we are called to make disciples, baptize them into the faith, and teach them as Christ did the Twelve. Therefore, as Jesus trained them and sent them out in the first century, I believe as the Lord s disciples in our own day we are called to extend mercy in the present: food for the hungry, something to drink for the thirsty, respite for the weary, a home for the homeless, clothes for the needy, care for the sick and hurting, and grace and understanding to those imprisoned or bound by any of the distinctive shackles of our time. As the people of God, I believe we proclaim the truths of Scripture and see God shape us into the likeness of Christ, even as we follow the will of God revealed within it. We pray. We declare our thanks for God s goodness, and we invite the Lord s direction. We gather together in worship and study, fellowship, service and mission. I believe we purposefully declare the truth of Christ, the light of the world and the hope for all humankind. We declare the good news of the gospel, the power of God for salvation to everyone who has faith. It is to this mission I believe we have been called: to live as Christ in our personal lives, in our families, within our communities, to a nation and a world that groans, even as we join in the hope promised by the kingdom Christ brought to us, and the kingdom to come in our eternal home. 16