Meridian United Presbyterian Church Results of Denominational Discernment Study Group May 5, 2015
Disclaimer It is worthy to note that denominational comparisons can be inherently negative towards the. This is the result of our perspective and experiences over recent General Assembly actions and the continuing separation of the from what it states to uphold versus what it lives out in practice. Much of the content has been adapted from other churches that have previously left the and validated through our discernment process. Opposing viewpoints from churches leaving other denominations to join the were not readily available. It is also worthy to note that we do not have direct experience or evidence of inconsistencies between the stated views of and their practices. Ref Question/Issue Presbyterian Church (USA) (Covenant Order of Evangelical Presbyterians) Theology, Belief and Ethics 1 Who is Jesus? God the Son, one member of the Trinity/ The way of salvation. But ultimately only one of many ways to God. God the Son, one member of the Trinity/ The Only Way of Salvation. 2 Is the incarnation (that Jesus is fully God and Yes and No Yes fully man) upheld? 3 Is substitutionary atonement by Jesus upheld? Yes and No Yes 4 Sola Scriptura Authority of Scripture (Bible) is Yes and No Yes the Reformed teaching that the Bible is the only inspired, sufficient, and authoritative word of God and the only source for Christian doctrine. Is this view upheld? 5 The Trinity Father, Son & Holy Spirit Father, Son & Holy Spirit 6 Does the denomination list what it considers to No Yes be Essential Tenets of the Faith? 7 Sola Gratia Grounds for Salvation. Salvation God's universal love and acceptance Grace of God enacted in Christ Jesus and received by faith by Grace alone and Predestination 8 Theological Pluralism and Universalism Historically no, increasingly the trend is a strong yes. No 9 What Creeds and/or Confessions of Faith are adopted by the Denomination? 8 confessions and 3 catechisms There are additional confessions currently under consideration. 8 confessions and 3 catechisms There are additional confessions currently under consideration. 10 Evangelism/Missions Very poor through past decades. Initiative to plant 1001 new churches recently begun. Historically strong but past decades have seen a sharp decline in mission work and funding of missionaries. Just announced 25% reduction in mission workers. Evangelism and church planting are a central church value and emphasis. No dedicated missionaries. Partnered with The Outreach Foundation, The Presbyterian Frontier Fellowship, and The Antioch Partners Meridian United Presbyterian Church Page No.1 May 5, 2015
Ref Question/Issue Presbyterian Church (USA) (Covenant Order of Evangelical Presbyterians) 11 Ordination vows. What are deacons, elders, and pastors asked in their ordination vows about Scripture and Jesus Christ as Savior? Do you accept the Scriptures of the Old and New Testaments to be, by the Holy Spirit, the unique and authoritative witness to Jesus Christ universal, and God s Word to you? Do you trust in Jesus Christ as your Savior, acknowledge him Lord of all and Head of the Church, and through him believe in one God, Father, Son, and Holy Spirit? Social Issue Positions 1 Does the denomination affirm the view that marriage is between one man and one woman? No 2 Are ordained leaders expected to live in fidelity Yes and No within the covenant of marriage between a man and a woman or chastity in singleness? 3 View on Abortion Pro Choice and financially supporting Religious Coalition for Reproductive Choice (RCRC), and Presbyterians Affirming Reproductive Options (PARO). Do you believe the Scriptures of the Old and New Testament to be the Word of God, and, inspired by the Holy Spirit, the unique witness to Jesus Christ and the authority for Christian faith and life? Do you believe in One God, Father, Son, and Holy Spirit, and do you boldly declare Jesus Christ as Savior and Lord, and acknowledge Him Lord of all and Head of the Church? Yes (This definition is not being challenged). Yes (This is specifically stated in the Essentials Tenets). Honors the sanctity of human life as stated in the Fellowship/ Covenant (Pro Life). 4 View on Homosexuality Accepted in all forms. Their Essentials Tenets state: We are to live in obedience to the Word of God including maintaining chastity in thought and deed, being faithful with the covenant of marriage between a man and a woman. 5 Ordination of Women as Leaders Yes Yes 6 Ordination of Practicing Homosexuals Yes No 7 Political Activities Yes. Lobbying Office in Washington DC; Has taken political No official activity positions on several national and international issues; Polity (Governance) 1 Ownership of Congregation s Property All property is held in trust for the (G 4.0203) Congregation owns property 2 Pastoral Transfer. What is the process for the Not Applicable Teaching elders to be reexamined transfer of ministers into the denomination? 3 Form of Government, Governance and Discipline Presbyterian rule by elders in a type of Representative Democracy Presbyterian rule by elders in a type of Representative Democracy 4 What is the makeup of eligible voters at Presbytery and General Session meetings? Equal numbers Elders and Ministers vote at Presbytery & General Assembly. All Ministers eligible to vote. Equal numbers Elders and Ministers vote at Presbytery & General Assembly. Only Ministers on a congregation s pastoral staff can vote. Meridian United Presbyterian Church Page No.2 May 5, 2015
Ref Question/Issue Presbyterian Church (USA) (Covenant Order of Evangelical Presbyterians) 5 Governing Bodies. Does the denomination specifically identify the local church as the critical level of Governing body? No. Session; Presbytery; Synod; General Assembly Yes Session; Presbytery; Synod (national assembly, as in other countries, called a synod) 6 What offices does the denomination recognize? Ruling Elder (Presbyter); Teaching Elder (pastor), Deacon Elder, Deacon, Pastor 7 Accountability Structures No. Church discipline is rarely exercised and never theology. Yes, central to idea of covenant. Communal accountability vital. Background Information (Facts and Statistics) 1 Pastoral Pensions/Benefits Yes Yes 2 Local and national affiliations for elders, Yes Yes pastors, and congregations within the denomination 3 Growth rate of Churches within the 2001 2012 Lost 879 Churches 2012 2015 Grew from 20 churches to 191 denomination 4 Missionaries per ten thousand members 1 Partnered with three mission organizations (Presbyterian Frontier Fellowship, The Outreach Foundation, and The Antioch Partners) 5 Per Capita (request for funds to help pay for administrative costs of denomination) $34.22 Not Mandatory 1% of annual unrestricted operating budget. Mandatory 6 When did the denomination come into existence in its current structure/form? 1983 from the merger of the Presbyterian Church in the United States (Southern) with the United Presbyterian Church in the United States of America. 7 Location of Headquarters Louisville, KY Santa Barbara, CL 8 Total Membership 1.7 million + 60,000+ 9 Total Number of Churches 2012 10,262 2013 10,083 191 10 Total Number of Churches in local Presbytery 69 (Beaver Butler) 25 (Presbytery of the Great Lakes) 2012 Websites Presbyterian Church (USA) https://www.pcusa.org/ (Covenant Order of Evangelical Presbyterians) http://eco pres.org/ Meridian United Presbyterian Church Page No.3 May 5, 2015
Question/Issue Detailed Discussion I. Theology, Belief and Ethics 1. Who is Jesus? By the power of the Spirit, this one living God is incarnate in Jesus Christ, who came to live in the world, die for the world, and be raised to new life. (BoO F 1.01) We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father; through him all things were made. For us and for our salvation he came down from heaven, was incarnate of the Holy Spirit and the Virgin Mary and became truly human. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. The official documents of The Book of Order and The Book of Confessions affirm that Jesus Christ is Savior and Lord, especially in the membership and ordination vows and the creeds and confessions. But there seems to be a widespread reticence to refer to Christ as the only way of salvation. This is most often seen in the context of deference to other world religions and because of the exclusivity that conveys. For example, the Study Paper Toward an Understanding of Christian Muslim Relations approved by the 219th General Assembly ( GA ) in 2010, concludes with a quote from the 1998 Study Catechism: The limits to salvation, whatever they may be, are known only to God. Three truths above all are certain. God is a holy God who is not to be trifled with. No one will be saved except by grace alone. And no judge could possibly be more gracious than our Lord and Savior, Jesus Christ. While we may affirm these points, we see them as intentionally vague about the necessity of having faith in Christ for salvation that is stated plainly by Jesus in John 14:6, I am the way, and the truth, and the life. No one comes to the Father except through me; as well as in Acts 4:12 There is salvation in no one else, for there is no other name [besides Jesus Christ] under heaven given among mortals by which we must be saved (NRSV). A second example is the theological pluralism evident among ordained leadership in the. The breadth of views regarding whether faith in Christ is necessary for salvation was demonstrated by a survey from the Research Services of the in 2008 called the Presbyterian Panel Survey on Religious and Demographic Profile of Presbyterians. This survey reported that less than half of pastors agree that only followers of Jesus can be saved. While there was concern among respondents that the statement somehow limited the sovereign work of God to save whomever God is pleased to save, the negative responses to this statement also seem to indicate that some also hold what might called a universalistic tendency that people are saved apart from the way put forth in the New Testament. A third example is seen in a paper titled A Theological Understanding of The Relationship Between Christians And Jews, (General Assembly Minutes 1987) in which the writers state that, Proselytism by Christians seeking to persuade, even convert, Jews often implies a negative judgment on Jewish faith. Jewish reluctance to accept Christian claims is all the more understandable when it is realized that conversion is often seen by them as a threat to Jewish survival. We readily admit that we must be respectful and sensitive regarding the tensions inherent between the Christian faith and Judaism. But we must also consider the words and examples of Jesus, Peter and Paul and the early church who were convinced that the incarnation, death, resurrection and ascension of Jesus Christ had revealed the way of salvation by faith that was inherent and valid in the Old Testament covenant (Genesis 15:6), but now made clear in Christ. We humbly acknowledge that God alone is judge and that we cannot presume to limit the sovereignty of God. But we must be true to what the Bible clearly teaches. Dirk Ficca, minister and Executive Director of the Parliament of World Religions, asked rhetorically during his keynote address to the 2000 Peacemaking Conference, Well, if God is at work in our lives whether we're Christian or not, what's the big deal about Jesus? Meridian United Presbyterian Church Page No.4 May 5, 2015
includes this tenet in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. Jesus Christ is both truly God and truly human. As to His divinity, He is the Son, the second person of the Trinity, being of one substance with the Father; as to His humanity, He is like us in every way but sin, of one substance with us, like us in having both a human soul and a human body. As to His divinity, He is eternally begotten of the Father; as to His humanity, He is born of the Virgin Mary, conceived by the Holy Spirit. As to His divinity, His glory fills heaven and earth; as to His humanity, His glory is shown in the form of a suffering servant, most clearly when He is lifted up on the cross in our place. (Essential Tenets of II B) 2. Is the incarnation (that Jesus is fully God and fully man) upheld? The affirms the Nicene understanding of fully human and fully divine. However there are many diverse interpretations with no single authoritative view. While official statements of the uphold this belief, without defined Essential Tenets clearly stated and required, different beliefs are allowed to be held and taught by ordained leaders. Since there is no specified list of essential tenets declared by the and there is no established standard about how one should view Scripture (see note 4 below), it is impossible to correct/discipline errant teaching. On May 1, 2012, the General Assembly Permanent Judicial Commission ( PJC ) issued a ruling that greatly impacts this area. The GAPJC ruled that a vast diversity of interpretation of scripture and the confessions regarding human sexuality exists within the and represents thoughtful disagreement among reasonable and faithful Presbyterians. The decision regarding doctrinal orthodoxy in any given case can be made only by the ordaining body, and the GAPJC claims it is not in a position to choose one interpretation and impose it upon all ordaining bodies as an essential of Reformed faith and polity. This creates a situation where, instead of confessional unity, theological diversity often generates deep divisions. maintains traditional (Nicene) language and standards and Reformed understanding in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. This is the second great mystery of the Christian faith, affirmed by all Christians everywhere: that Jesus Christ is both truly God and truly human. As to His divinity, He is the Son, the second person of the Trinity, being of one substance with the Father; as to His humanity, He is like us in every way but sin, of one substance with us, like us in having both a human soul and a human body. (Essential Tenets II B) 3. Is substitutionary atonement by Jesus upheld? For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, (1Corinthians 15:3). The substitutionary view of the atonement professes that Jesus died in our place (as our substitute) even as the Passover lamb was a substitute for the first born in Egypt (Exodus 12; 1 Corinthians 5:7). Jesus suffered the consequences of sin so that we could be forgiven and declared righteous by God s grace alone. While there are more aspects of the atonement than the substitutionary view, no Biblical/Reformed view excludes what may be rightly called the foundational view of the atonement, commonly known as substitutionary atonement. While official statements of the uphold this belief, without defined Essential Tenets clearly stated and required, different beliefs are allowed to be held and taught by ordained leaders. (See No. 2 above.) Meridian United Presbyterian Church Page No.5 May 5, 2015
includes this tenet in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. This grace does not end when we turn to sin. Although we are each deserving of God s eternal condemnation, the eternal Son assumed our human nature, joining us in our misery and offering Himself on the cross in order to free us from slavery to death and sin. Jesus takes our place both in bearing the weight of condemnation against our sin on the cross and in offering to God the perfect obedience that humanity owes to Him but is no longer able to give. All humanity participates in the fall into sin. Those who are united through faith with Jesus Christ are fully forgiven from all our sin, so that there is indeed a new creation. (The Essential Tenets III A) 4. Sola Scriptura Authority of Scripture (Bible) is the Reformed teaching that the Bible is the only inspired, sufficient, and authoritative word of God and the only source for Christian doctrine. Is this view upheld? This view is upheld by many but not by all ordained leaders. There are a wide variety of views on Scripture and its authority held by ordained leaders that are allowed/ accepted in the PC(USA.) The implications concerning differing understandings of the authority of Scripture in the can be seen in the recent GAPJC case Parnell v San Francisco (April 2012). Those who sought to reference the authority of Scripture to support their view were told that since there are different ways of interpreting the Bible, then Scripture cannot be used to prove any one position, i.e. no particular interpretation can be authoritative for the church. A recent update to the Book of Order (G 2.0104 b) suggests in regard to ordination examinations that Scripture be used as guidance, saying nothing about them having authority. The decision regarding doctrinal orthodoxy in any given case can be made only by the ordaining body, and the GAPJC claims it is not in a position to choose one interpretation and impose it upon all ordaining bodies as an essential of Reformed faith and polity. To understand how we got to this place, it is helpful to cite a primary resource paper, Biblical Authority and Interpretation approved by the 194th (1982) General Assembly. It describes five positions advocated by Presbyterians and the percentage of those who hold them. Position 1: The Bible, though written by individuals, has been so controlled by the Holy Spirit that it is without error in all it teaches in matters of science and history, as well as in matters of theology (14%). Position 2: The Bible, though written by individuals and reflecting their personalities, has been so controlled by the Holy Spirit that it is trustworthy in all it teaches in matters of theology and ethics, but not necessarily in matters of science and history (23%). Position 3: All of the Bible is both the inspired Word of God and at the same time a thoroughly human document (48%). Position 4: Portions of the Bible, including some of its theological and ethical positions, may not be the inspired Word of God (11%). Position 5: The Bible is merely a record of the moral and religious experiences of Hebrews and Christians (4%). This diversity of views explains why there has been the tendency to replace the phrase in obedience to Scripture with the phrase guided by Scripture. It is no longer sufficient to appeal to the Bible as the ultimate authority for faith and practice, as Presbyterians affirm in the Westminster Confession: All [of the Books of the Bible] which are given by inspiration of God, to be the rule of faith and life (Westminster, Chapter I, 3). (See No. 2 above.) Booklet Presbyterian Understanding and Use of Holy Scripture (1983) underscores that there are at least five different perspectives in the on the nature of divine inspiration ranging from inerrancy to the Bible is merely a record of the moral and religious experiences of Hebrews and Christians. No preference is expressed for any of the five positions. includes this tenet in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. The Bible is God inspired and thus authoritative in all matters of faith and life. Scripture is over all creeds and confessions and church polity. The clearest declaration of God s glory is found in His Word, both incarnate and written. We glorify God by recognizing and receiving His same Holy Spirit who overshadowed the virgin Mary also inspired the writing and preservation of the Scriptures. Meridian United Presbyterian Church Page No.6 May 5, 2015
We glorify God by recognizing and receiving His authoritative self revelation, both in the infallible Scriptures of the Old and New Testaments and also in the incarnation of God the Son. (Essential Tenets of I) 5. The Trinity. The good news of the Gospel is that the triune God Father, Son, and Holy Spirit creates, redeems, sustains, rules, and transforms all things and all people. (BoO F 01.01) While the traditional Trinitarian language is affirmed in official documents, there have been times when the issues surrounding gender language has generated a reaction against traditional language, including the use of masculine pronouns for God. It is good and necessary to remember that God is not male, and that we must never limit God to our understanding of gender roles. The tensions arise when trends in theology (such as the Re Imagining God conference in 1993) are dismissive of traditional Trinitarian language and conceptions of God. It should also be noted that when the deity of Jesus is questioned or dismissed, the theology has moved toward Unitarianism. The was one of the primary financiers of the Re Imagining God conference of 1993. Held in Minneapolis, it was noted for its goddess worship themes, denial of the atonement and contradictions of Christian doctrines, such as speaking against the atoning death of Christ. The conference created a backlash throughout much of the, including withholding of monies by numerous congregations, and in response the 1994 General Assembly in Wichita affirmed that Theology ma ers. The 1994 General Assembly declared that the Re Imagining movement went beyond the bounds of Christian faith. However, the language of that conference re emerges in our denominational women s study materials. Re imagining Conference Speaker Delores Williams, I don t think we need a theory of atonement at all atonement has to do so much with death l don t think we need folks hanging on crosses, and blood dripping, and weird stuff we just need to listen to the god within. Rita Nakashima Brock, who told a Re Imagining God gathering in Minnesota in 2003 that Christians are wrong to believe Jesus died for their sins, was the keynote speaker at a denomination sponsored event for women at the Montreat Conference Center in North Carolina. The 2006 General Assembly voted to receive and commend the report: The Trinity: God s Love Overflowing to the church for study. In part it says, We should not insist on the exclusive use of the traditional Trinitarian names, lest we quench the Spirit and even foster idolatry. Such a view would insufficiently acknowledge the divine mystery, would neglect the freedom of God s children to glorify God imaginatively with all our hearts and minds,... Other experimental ways of speaking of God are encouraged: Lover, Beloved, Love ; Our Father/Mother God; Mother, Child and Womb; Rock, Redeemer, Friend. includes this tenet in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. Strongly embraces traditional Nicene Creed standards: "The triune nature of God is the first great mystery of the Christian faith. With Christians everywhere, we worship the only true God Father, Son, and Holy Spirit who is both one essence and three persons." "The three persons are consubstantial with one another, being both coeternal, and coequal, such that there are not three gods, not are there three parts of God, but rather three persons within the one Godhead." With Christians everywhere, we worship the only true God Father, Son, and Holy Spirit who is both one essence and three persons. God is infinite, eternal, immutable, impassible, and ineffable. (Essential Tenets of II A) The ongoing act of creation is further manifested in God s gracious sovereignty and providence, maintaining the existence of the world and all living creatures for the sake of His own glory. (Essential Tenets of II A) Meridian United Presbyterian Church Page No.7 May 5, 2015
6. Does the denomination list what it considers to be Essential Tenets of the Faith? Essential Tenets are foundational beliefs that define our faith and that are required to be held by all ordained leaders. In the one of the ordination vow for pastors and officers asks, Do you sincerely receive and adopt the essential tenets of the Reformed faith as expressed in the confessions of our church as authentic and reliable exposition of what Scripture leads us to believe and do? But the has no listing of the Essential Tenets. In contrast, the 1910 General Assembly adopted a set of essential and necessary doctrines for Presbyterian ministers called The Five Points. These included the inerrancy of the Bible, the virgin birth of Christ, Christ's substitutionary atonement, Jesus' bodily resurrection, and the authenticity of miracles The 1924 Auburn Affirmation and later vote of the General Assembly laid these specific beliefs aside and stressed that Presbyterians must not restrict pastors and church leaders to such defined interpretations of Scripture and doctrine. has published a document titled Essential Tenets & Confessional Standards with the following preamble: Presbyterians have been of two minds about essential tenets. We recognize that just as there are some central and foundational truths of the gospel affirmed by Christians everywhere, so too there are particular understandings of the gospel that define the Presbyterian and Reformed tradition. All Christians must affirm the central mysteries of the faith, and all those who are called to ordered ministries in a Presbyterian church must also affirm the essential tenets of the Reformed tradition. Recognizing the danger in reducing the truth of the gospel to propositions that demand assent, we also recognize that when the essentials become a matter primarily of individual discernment and local affirmation, they lose all power to unite us in common mission and ministry. Essential tenets are tied to the teaching of the confessions as reliable expositions of Scripture. The essential tenets call out for explication, not as another confession, but as indispensable indicators of confessional convictions about what Scripture leads us to believe and do. Essential tenets do not replace the confessions, but rather witness to the confessions common core. This document is thus intended not as a new confession but as a guide to the corporate exploration of and commitment to the great themes of Scripture and to the historic Reformed confessions that set forth those themes. The great purpose toward which each human life is drawn is to glorify God and to enjoy Him forever. Each member of the church glorifies God by recognizing and naming His glory, which is the manifestation and revelation of His own nature. Each member of the church enjoys God by being so united with Christ through the power of the Holy Spirit as to become a participant in that divine nature, transformed from one degree of glory to another and escorted by Christ into the loving communion of the Trinity. So we confess our faith not as a matter of dispassionate intellectual assent, but rather as an act by which we give God glory and announce our membership in the body of Christ. We trust that when God s glory is so lifted up and when His nature is thus made manifest in the life of the body, the church will be a light that draws people from every tribe and tongue and nation to be reconciled to God. The document includes detailed discussions on the following essential tenets: God s Word: The Authority for Our Confession Trinity and Incarnation: The Two Central Christian Mysteries Essentials of the Reformed Meridian United Presbyterian Church Page No.8 May 5, 2015
The document also discusses Confessional Standards and provides an appendix titled A Proposal for Ongoing Theological Conversations. 7. Sola Gratia Grounds for Salvation. Salvation by Grace alone and Predestination upholds the reformed view that salvation is by grace alone through faith alone in Christ alone. According to the Presbyterian Panel Survey Fall 2011: Religious and Demographic Profile of Presbyterians, 45 percent of pastors responding to the survey disagreed or strongly disagreed with the statement: Only followers of Jesus Christ can be saved. The Protestant watchwords grace alone...embody principles of understanding that continue to guide and motivate the people of God in the life of faith. (BoO F 2.04) Note: the does not define its essentials tenets over and above what the Confessions say we believe. Because of this one needs to go to the Book of Confessions to find the s understanding of salvation by grace alone and predestination. includes this tenet in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. Although we are each deserving of God's eternal condemnation, the eternal Son assumed our human nature, joining us in our misery and offering Himself on the cross in order to free us from slavery to death and sin. (Essential Tenets of III A) As a result of sin, human life is poisoned by everlasting death. No part of human life is untouched by sin. Our desires are no longer trustworthy guides to goodness, and what seems natural to us no longer corresponds to God s design. We are not merely wounded in our sin; we are dead, unable to save ourselves. Apart from God s initiative, salvation is not possible for us. Our only hope is God s grace. We discover in Scripture that this is a great hope, for our God is the One whose mercy is from everlasting to everlasting. (Essential Tenets of III A) The call of God to the individual Christian is not merely an invitation that each person may accept or reject by his or her own free will. Having lost true freedom of will in the fall, we are incapable of turning toward God of our own volition. God chooses us for Himself in grace before the foundation of the world, not because of any merit on our part, but only because of His love and mercy. Each of us is chosen in Christ, who is eternally appointed to be head of the body of the elect, our brother and our high priest. He is the one who is bone of our bone, flesh of our flesh, our divine Helper who is also our Bridegroom, sharing our human nature so that we may see His glory. We who receive Him and believe in His name do so not by our own will or wisdom, but because His glory compels us irresistibly to turn toward Him. By His enticing call on our lives, Jesus enlightens our minds, softens our hearts, and renews our wills, restoring the freedom that we lost in the fall. (Essential Tenets of III B) We are all sinners who fall short of God s glory, and we all deserve God s eternal judgment. Apart from the saving work of Jesus Christ, we are incapable of being in God s presence, incapable of bearing the weight of His glory. We rejoice that Jesus Christ offers us safe conduct into the heart of God s consuming and purifying fire, shielding us with His perfect humanity and transforming us by His divine power. Having received such grace, we extend grace to others. (Essential Tenets of III B) 8. Theological Pluralism and Universalism Pluralism is an attitude or policy regarding the diversity of religious belief systems co existing in society. It can indicate one or more of the following: As the name of the worldview according to which one's religion is not the sole and exclusive source of truth, and thus the acknowledgement that at least some truths and true values exist in other religions. Meridian United Presbyterian Church Page No.9 May 5, 2015
As acceptance of the concept that two or more religions with mutually exclusive truth claims are equally valid. This may be considered a form of either toleration (a concept that arose as a result of the European wars of religion) or moral relativism. The understanding that the exclusive claims of different religions turn out, upon closer examination, to be variations of universal truths that have been taught since time immemorial. Universalism doctrines consider all people in their formation. In terms of religion, in a broad sense, universalism claims that religion is a universal human quality. This can be contrasted with non universalist religions. Religion in this context is defined as a set of beliefs concerning the cause, nature, and purpose of the universe, especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs. Over the past 60 plus years, the has taken multiple actions moving it closer to the theological concepts of Universalism and Pluralism. Several examples are: The unity of believers in Christ is reflected in the rich diversity of the Church s membership. In Christ, by the power of the Spirit, God unites persons through baptism regardless of race, ethnicity, age, sex, disability, geography, or theological conviction. There is therefore no place in the life of the Church for discrimination against any person. The Presbyterian Church (U.S.A.) shall guarantee full participation and representation in its worship, governance, and emerging life to all persons or groups within its membership. (BoO F 1.0403) The 218th General Assembly (2008) instructed the Office of Interfaith Relations and the Office of Theology & Worship to "undertake a study of current and evolving Presbyterian theological understanding of our relationship with our Muslim sisters and brothers." The 2010 General Assembly approved the paper, which contains that very language, and commended it to the church for study and guidance. 2010 General Assembly removed references to Jesus Christ Lord and Savior from the Book of Order. includes this tenet in their Essential Tenets so no variance of belief is allowed in this area for ordained leaders. In union with Christ through the power of the Spirit we are brought into right relation with the Father, who receives us as His adopted children. Jesus Christ is the only Way to this adoption, the sole path by which sinners become children of God, for He is the only begotten Son, and it is only in union with Him that a believer is able to know God as Father. Only in Jesus Christ is the truth about the Triune God, fully and perfectly revealed, for only He is the Truth, only He has seen the Father, and only He can make the Father known. (Essential Tenets of III A) 9. What Creeds and/or Confessions of Faith are adopted by the Denomination? The recognizes the following: Nicene Creed; Apostles Creed; Scots Confession; Heidelberg Catechism; 2nd Helvetic Confession; Westminster Confession; The Shorter Catechism; The Larger Catechism; Theological Declaration of Barmen; Confession of 1967; Brief Statement of Faith. The Confessions guide the church in its study and interpretation of the Scriptures; they summarize the essence of Reformed Christian tradition they direct the church in maintaining sound doctrines; These confessional statements are subordinate standards in the church subject to the authority of Jesus Christ, the Word of God, as the Meridian United Presbyterian Church Page No.10 May 5, 2015
Scriptures bear witness to him. While confessional standards are subordinate to the Scriptures, they are, nonetheless, standards. The church is prepared to instruct, counsel with, or even to discipline one ordained who seriously rejects the faith expressed in the confessions. (BoO F 2.01 02) ordination vows made by (officers) commit them to receive and adopt the essential tents, and to be instructed, led, and guided by them. However, "essential tenets" are undefined. (BoO W 4.4003c) There is a concern because there appears to be a lowering of the view of the authority of the confessions that seems to signal a trend that supports subjective judgment and theological pluralism as the dominant values. In 2012, Moderator Neal Presa speaking on the nature of confessions in the Reformed Tradition, the Book of Confessions ( BOC ) and the Book of Order ( BOO ) and status of confessional authority made the following statements: Reformed Christians from the 16th century to today have sought to respond to God s self revelation in Jesus Christ for their particular time, location and context through various confessions, catechisms, declarations and statements. We take seriously the authority of these confessions balanced with the freedom and obligation of communities to discern the will and mind of Christ for their time and their context...for at the end of the day, those confessions don t press the voting keypads in our assemblies and councils. Presa goes on to elaborate on as a confessional church with a multiplicity of confessions of faith and then addresses the issue of inconsistency or contradiction between the BOC and the BOO. He states: What the Book of Confessions does not do is pre empt, prevent, nor veto consideration of any measure, resolution, or overture by any General Assembly..The BOC provides the foundation and scaffolding; the BOO is the architectural exoskeleton of a building that is reformed and always being reformed in accordance with the Word of God. While the General Assembly Moderator does not have authority to speak on behalf of the entire denomination, the Moderator does represent a significant public voice for the denomination. The 221st General Assembly (2014) of the Presbyterian Church (U.S.A.) approved and recommended to the presbyteries, for their affirmative or negative votes, the addition of Confession of Belhar to the Book of Confessions. If approved by a two thirds majority of presbyteries and enacted by the 222nd General Assembly (2016), the Confession of Belhar will be added to the Book of Confessions. (221 st General Assembly 2014 Amendments to the Book of Confessions And the Book of Order) The recognizes the following: Nicene Creed; Apostles Creed; Scots Confession; Heidelberg Catechism; 2nd Helvetic Confession; Westminster Confession; The Shorter Catechism; The Larger Catechism; Theological Declaration of Barmen; Confession of 1967; Brief Statement of Faith. A team of theologians carefully reviewed the confessions looking for the great themes of Scripture and the Reformed tradition. These themes are summarized in the document Essential Tenets of. ordination vows commit officers to receive and adopt the Essential Tenets of and be guided by them in life and ministry. ( Polity 2.0103c) The confessions are not final authorities; Scripture is the authority that measures all doctrinal, confessional, and theological expression. The Reformed tradition has always understood that while confessional standards are subordinate to the Scriptures, they are, nonetheless, standards. They are not lightly drawn up or subscribed to, nor may they be ignored or dismissed. Because confessional seriousness includes mutual responsibility and accountability, the church must be prepared to instruct, counsel with, or even discipline one ordained who rejects the faith expressed in the confessions. (Confessional Standards of ) Meridian United Presbyterian Church Page No.11 May 5, 2015
Essential tenets are tied to the teaching of the confessions as reliable expositions of Scripture. The essential tenets call out for explication, not as another confession, but as indispensable indicators of confessional convictions about what Scripture leads us to believe and do. Essential tenets do not replace the confessions, but rather witness to the confessions common core. This document is thus intended...as a guide to the corporate exploration of and commitment to the great themes of Scripture and to the historic Reformed confessions that set forth those themes. (Introduction to Essential Tenets of ) 10. Evangelism and Missions The mission of God in Christ gives shape and substance to the life and work of the Church. In Christ, the Church participates in God s mission for the transformation of creation and humanity by proclaiming to all people the good news of God s love...and calling people to discipleship in Christ. Human beings have no higher calling in life than to glorify God and enjoy God now and forever, living in covenant fellowship with God and participating in God s mission. (BoO F 1.01) Historically strong but past decades have seen a decline in mission work and funding of missionaries. In 1978 the General Assembly redefined Missions as Mission. Up until this time, missions was the word commonly used by the church to describe its response to the Great Commission, sending evangelistic missionaries throughout the world to preach the Gospel of Jesus Christ and make disciples. The replacement mission was defined as everything the institutional church does. This included political and social activism. While work is fully funded for 2015, based on financial projections using 2014 actual receipts, the Presbyterian Mission Agency is facing a significant financial challenge for 2016 and 2017 in World Mission. By 2017, the result could be the recall of 25 percent of mission workers currently in service around the world. That s the message Hunter Farrell, director of World Mission, delivered to the executive committee of the Presbyterian Mission Agency Board Wednesday morning. ( April 15, 2015 News & Announcement) Stated core value: "Missional Centrality: We believe in living out the whole of the Great Commission including evangelism, spiritual formation, compassion, and redemptive justice in our communities and around the world." ( Our Core Values) We aspire to reclaim a sense of covenanted biblical community, where unity is derived from a shared mission to make disciples of Jesus Christ, rather than by structural mandate... Congregations will gather together not to debate process or policy, but to collaborate, share best practices, encourage a Jesus way of life, and spur one another on to love and good deeds. These structures and policies are intended to serve the ministry and mission of Christ s Church, rather than the other way around. (Introductory Letter to Polity Paper) No missionaries at present but founding principles highly missional. They have partnered with: The Outreach Foundation The mission of The Outreach Foundation is to engage Presbyterians and global partners in proclaiming the good news of Jesus Christ. They seek to be a resource to congregations to help them catch a vision for the amazing things that God is doing around the world and to partner in it. Their priorities are to: build the capacity of global church partners; send and support missionaries; care for vulnerable children; expand support for mission; and transform lives through mission involvement. The Presbyterian Frontier Fellowship The Presbyterian Frontier Fellowship (PFF) works with Presbyterian congregations to help establish indigenous churches among unreached people groups and to find new places to be involved in frontier mission. PFF exists as a resource in helping churches create or enhance their vision for taking the gospel to all people groups in the world. They are driven by a two fold vision For Every People: An Indigenous Church and For Every Church: A Mission Vision. Meridian United Presbyterian Church Page No.12 May 5, 2015
The Antioch Partners The Antioch Partners (TAP) is a missionary sending agency that partners with local Presbyterian churches in the U.S. to send out followers of Jesus to participate in God s mission in the world. Those serving through TAP have been called by God to long term, cross cultural ministry and are engaged in many aspects of Kingdom work, including: evangelism, social justice, discipleship, supporting church planting movements, leadership development, and business as mission. 11. Ordination vows. What are deacons, elders, and pastors asked in their ordination vows about Scripture and Jesus Christ as Savior? The minister shall ask those preparing to be ordained or installed to stand before the congregation and to answer the following questions: Do you trust in Jesus Christ your Savior, acknowledge him Lord of all and Head of the Church, and through him believe in one God, Father, Son, and Holy Spirit? Do you accept the Scriptures of the Old and New Testaments to be, by the Holy Spirit, the unique and authoritative witness to Jesus Christ in the Church universal, and God s Word to you? Do you sincerely receive and adopt the essential tenets of the Reformed faith as expressed in the confessions of our church as authentic and reliable expositions of what Scripture leads us to believe and do, and will you be instructed and led by those confessions as you lead the people of God? Will you fulfill your office in obedience to Jesus Christ, under the authority of Scripture, and be continually guided by our confessions? Will you be governed by our church s polity, and will you abide by its discipline? Will you be a friend among your colleagues in ministry, working with them, subject to the ordering of God s Word and Spirit? f. Will you in your own life seek to follow the Lord Jesus Christ, love your neighbors, and work for the reconciliation of the world? Do you promise to further the peace, unity, and purity of the church? Will you seek to serve the people with energy, intelligence, imagination, and love? (For elder) Will you be a faithful elder, watching over the people, providing for their worship, nurture, and service? Will you share in government and discipline, serving in governing bodies of the church, and in your ministry will you try to show the love and justice of Jesus Christ? (For deacon) Will you be a faithful deacon, teaching charity, urging concern, and directing the people s help to the friendless and those in need? In your ministry will you try to show the love and justice of Jesus Christ? Ordaining bodies shall determine the appropriate course of preparation, ensuring that candidates for ordination meet all the requirements in this Form of Government. After demonstrating their readiness for service through an examination process, the candidates shall affirm their vows and be ordained by representatives of that ordaining body in a service of public worship. Do you believe in One God, Father, Son, and Holy Spirit, and do you boldly declare Jesus Christ as Savior and Lord, and acknowledge Him Lord of all and Head of the Church? Do you believe the Scriptures of the Old and New Testament to be the Word of God, and, inspired by the Holy Spirit, the unique witness to Jesus Christ and the authority for Christian faith and life? Will you receive, adopt, and be bound by the Essential Tenets of as a reliable exposition of what Scripture teaches us to do and to believe, and will you be guided by them in your life and ministry? Relying on the Holy Spirit, do you humbly submit to God s call on your life, committing yourself to God s mission, and fulfilling your ministry in obedience to Jesus Christ, under the authority of Scripture and guided by our confessions? Will you be governed by s polity and discipline? And will you be accountable to your fellow elders, deacons, and pastors as you lead? Meridian United Presbyterian Church Page No.13 May 5, 2015
II. Do you promise to be faithful in maintaining the truth of the Gospel and the peace, unity, and purity of the Church? Will you pray for and seek to serve the people with energy, intelligence, imagination, and love? (for elder) Will you be a faithful elder, watching over the people in their worship, nurture, and service to God? (for deacon) Will you be a faithful deacon, serving the people, urging concern and directing the people s help to those in need? Social Issue Positions 1. Does the denomination affirm the view that marriage is between one man and one woman? Previously, The Book of Order Directory for Worship (W 4.9001) stated marriage is a civil contract between a woman and a man; however, at its meeting on Tuesday, March 17, 2015, Palisades Presbytery became the 86th presbytery to approve an amendment to the s Book of Order thereby approving a modification to the language. The new language reads: Marriage is a gift God has given to all humankind for the wellbeing of the entire human family. Marriage involves a unique commitment between two people, traditionally a man and a woman, to love and support each other for the rest of their lives. The sacrificial love that unites the couple sustains them as faithful and responsible members of the church and the wider community. In civil law, marriage is a contract that recognizes the rights and obligations of the married couple in society. In the Reformed tradition, marriage is also a covenant in which God has an active part, and which the community of faith publicly witnesses and acknowledges. Our concern here is not about what is permitted by the state or national government. That is for the citizens and government to decide. Our concern is what the denomination endorses for within church life. YES. This is one of the essential tenets (found under living in obedience to the Word of God ). Because it is an essential tenet, this position is not being challenged and is highly unlikely to be changed in the future. 2. Are ordained leaders expected to live in fidelity within the covenant of marriage between a man and a woman or chastity in singleness? The has decided to practice mutual forbearance toward each other and other councils of the church regarding ordination. In 2011 a majority of presbyteries ratified the removal of G 6.106b which had stated, Those who are called to ordained office in the church are to lead a life in obedience to Scripture and in conformity with the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W. 4.9001), or chastity in singleness. Persons refusing to repent of any self acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacraments. The result of this change in the Book of Order opened the way for the ordination of self avowed, practicing homosexuals. A few have been ordained to pastoral ministry thus far, and most believe a number of elders have also been ordained. Meridian United Presbyterian Church Page No.14 May 5, 2015