FIRST PRESBYTERIAN CHURCH OMAK, WASHINGTON

FIRST PRESBYTERIAN CHURCH OMAK, WASHINGTON Reconciliation/Dismissal Process: Consolidated Report Page 1

INTRODUCTION: Over the last 3 years First Presbyterian Church of Omak has been redirecting Per Capita dues from Presbyterian Church (USA) because of the denomination moving toward a more unorthodox interpretation of Scripture that embraces the cultural values of the world. Over the last 5 months the session has been discussing who we are as a church and where God is leading us. A process to examine our future and addressing PC(USA) issues was started at our Session Retreat on March 24, 2012. Monthly informational forums were started after church on February 26, 2012 to discuss our issues and possible actions concerning our relationship with PC (USA). On April 10, 2012 Session established and appointed an Investigative Commission for the purpose of discerning our denominational affiliation with PC (USA). The Investigative Commission gathered the below listed information on the discernment issues and prepared a Climate Survey to determine the number of members who believed they could no longer be associated with actions of the PC (USA) General Assembly and the number of members that wanted to continue affiliation with PC (USA). The current crisis in the Presbyterian Church (USA) was precipitated by the passage of Amendment 10A, which removed the requirement that officers of the Church (teaching elders [pastors], ruling elders and deacons) be either chaste in singleness or practice fidelity in a marriage between a man and a woman. This monumental shift in views of sexual morality was caused by foundational shifts in the PC(USA). The passage of Amendment 10A, in reality, pulled back the curtain on these underlying causes, exposing to the light what had been there for quite some time. Given the current light shed on the underlying theological crisis, this brief paper is meant to point to issues now exposed that have led many to believe the time is now for separation from the Presbyterian Church (USA). Such separation is sorrowful and painful, but for the First Presbyterian Church of Omak to continue to serve God Father, Son and Holy Spirit by continuing to preach the Gospel of our Lord Jesus Christ in its fullness for salvation, redemption and repentance, such sorrowful and painful measures must be considered and undertaken. What follows is a brief summary of the underlying theological issues that have led toward considering dismissal from the Presbyterian Church (USA). 1. A Drift toward Theological Pluralism a. The Unique Lordship of Christ called into question. At the 213th General Assembly (2001, Louisville) a question arose concerning the unique Lordship of Christ, that is, if Christ is the only savior of the world. After much debate, the General Assembly declined to affirm Christ s Lordship. In response to the 213th General Assembly, the 214th General Assembly affirmed the paper Hope in the Lord Jesus Christ (497-11-5). While the paper spoke highly of Christ, it was not without its difficulties. Namely, the paper stated, Jesus Christ is the only Savior and Lord, and all people everywhere are called to place their faith, hope and love in him. No one is saved by virtue of inherent goodness or admirable living, for by grace you have been saved through faith, and this is not of your own doing; it is the gift of God [Ephesians 2:8]. No one is saved apart from God s gracious redemption in Jesus Christ. Yet we do not presume to limit the sovereign freedom of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth [1 Timothy 2:4] [lines 155-164]. While the claim is that this is an affirmation of the Reformed principle of Divine Sovereignty in salvation (e.g. John 3:8), in practice this idea has been used to transform evangelism into social justice [see either Presbyterian Principles for Interfaith Dialogue or Witness and Evangelism Among People of Other Faiths, both publications of the PC(USA)]. Honestly, it should not have taken a year of study to affirm the central belief of our faith! These official actions notwithstanding, various presbyteries have welcomed into membership teaching elders who have espoused views of Christology that have denied Christ s virgin birth (the impetus for the Swearingen Commission of 1925-27), the divinity of Christ (Rankin v. National Capital Union Presbytery) and Christ s bodily resurrection (such as the published views of Prof. Douglas Ottati formerly of Union Theological Seminary in Richmond, VA. and ministers John Shuck [Elizabethtown, TN], Rob Martin [Palo Alto, CA], Helen Dekker [Presbytery of West Jersey], James Rigby [Austin, TX] and Larry Bunnell [Cascades Presbytery]) all of which have done so without discipline by their presbyteries. This leaves aside the conferences, speakers and events where a heretical view of Christ has been espoused. Page 2

b. A stout refusal to define any set of essential tenets of the Reformed faith in light of recent events and challenges. Stretching as far back as the Adopting Act of 1729, American Presbyterians have been loath to put forward essential tenets. When the General Assembly meeting in Portland in 1910 did so, within two decades these were rescinded (the subject of the Swearingen Commission). Until recently, one of the major rationales for this was that elders were, for the most part, in agreement in the important areas of faith. That being the case, it was allowed that in some non-essential areas, as determined by each session or presbytery, candidates for ordination should be allowed to declare scruples (a paraphrase from the major consenting opinion of Parnell et al v. Presbytery of San Francisco). The trouble is that underlying assumption has proved false in recent decades. The widespread agreement has eroded and the resulting feuds in the denomination over things such as the uniqueness of Christ, ordination standards, and the sanctity of human life are evidence. So long as the PC(USA) refuses to adopt a set of essential tenets, this will not improve. Attempts have been made to establish these essential tenets (notably in 1996 among others), but all have failed. Some presbyteries have taken the unusual step of adopting their own versions of the essential tenets (e.g. the presbyteries of San Diego [which is also used by our own Central Washington Presbyerty), Santa Barbara, and Stockton), but have met with resistance from the denomination as a whole. 2. Eroding Authority of Scripture The authority of Scripture was greatly eroded by the adoption of the Confession of 1967 and its so-called container theory for the Word of God written. Instead of stating, as the Westminster Confession of Faith does, that the Scriptures are the Word of God written (Book of Confessions 6.002) instead the Confession of 1967 claims that Scriptures are the words of men in which the word of God may be heard (Book of Confessions 9.27-9.30). Perhaps not so coincidentally, 1967 was also the last year the denomination saw growth in its membership roles. This shift led to a large-scale adoption of the notion that one s interpretation of the Scriptures was uniquely authoritative for an individual, but must only be cautiously applied to others. Thus, there was an elevation of experiences and various interpretations of Scripture to be on par with the propositional and objective truth of the Scriptures themselves. This has served to erode trust in the denomination, one of the necessary ingredients for our fellowship (Book of Order G-1.0102). Subjective interpretations have taken the place of objective agreement on the propositional truths of Scripture. It is as if the PC(USA) has returned to Judges 21:25: In those days Israel had no king and everyone did as he saw fit. 3. Failure of Discipline At least since 1927 (with the adoption of the Swearingen Commission s report) the denomination has steadfastly placed the decision of whom to ordain in the hands of individual presbyteries and sessions. Even when this is pushed to a ridiculous extreme (such as the ordination of Mansfield Kaseman, who did not recognize Jesus divinity, in 1981), this right has been upheld. In more recent developments, the decision and right of presbyteries to ordain those living in sexual relationships outside of marriage has been upheld by the Permanent Judicial Commission of the General Assembly (Session of Caledonia et al v. Presbytery of John Knox and Parnell et al v. Presbytery of San Francisco). Presbyteries and Sessions are given leeway to ordain anyone they desire with no oversight or discipline from the denomination. While individuals have chosen to disobey various dictates of the Book of Order from time to time, more recently (April 2012) an entire presbytery (Redwoods) has refused to uphold an order from the Permanent Judicial Commission of the General Assembly to rebuke one of its members for performing same-sex wedding ceremonies in California in the brief period same-sex marriages were legal. This is truly unprecedented and displays a further breakdown of the unity of the denomination and total lack of discipline. As mentioned previously, those holding heretical viewpoints usually have little to fear in their presbyteries as the practice of discipline regarding doctrinal orthodoxy is all but non-existent. Even examinations for ordination are usually little more than a historic ceremony done for the sake of tradition. Page 3

4. Accommodating rather than transforming Culture. While much time could be spent on every one of the following areas, a brief mention and explanation has been offered to give further evidence of the underlying theological crisis in the Presbyterian Church (USA). a. Adoption of a centralized/corporate top-down polity structure Since the 1950s, the Presbyterian Church (USA) has held a polity that can be characterized as top-down. The New Form of Government, adopted by the 219th General Assembly (2010, Minneapolis), was meant to correct this structure. It is strange, then, that the project of setting comprehensive mission strategy and priorities for the church is given to the General Assembly (G-3.0501a) with some guidance from the Synod (G-3.0401a) and Presbytery (G-3.0301a), but none for the local Session. In essence, the current Book of Order continues the trend of congregations in service to the denomination rather than the denomination in service to the congregations. b. Continued pro-choice policy and practice Since at least 1970 the denomination has adopted what would best be called a pro-choice stance. While the pro-choice stance of the Presbyterian Church (USA) is quite nuanced (differentiating, for instance, between a public policy stance, unfettered access (Report of the Special Committee on Problem Pregnancies and Abortion, 1992), and its moral stance, a tragic, but sometimes necessary choice (ibid). The PC(USA) policy on abortion was revised in 2006, but remained pro-choice. The Board of Pensions, while restating the position of the PC(USA), declares, Consistent with the Presbyterian Church (USA) s affirmation of the ability and responsibility of a woman to make good moral choices regarding problem pregnancies, the Medical Plan reimburses medical costs for abortion procedures, subject to plan limits (Guide to Your Healthcare Benefits 2012, p 24). Congregations can request a Relief of Conscience (as we have!) to stop funding abortion, but none-the-less, this is an area where the official policy and actual practice of the PC(USA) do not seem to align. c. Removal of ordination standards in the area of sexual morality As stated in the opening of this document, the ordination standards were removed by the 219th General Assembly. The language replacing the former G-6.0106b no longer insists that when accepting ordination an officer has to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.09001), or chastity in singleness. The new standard is not truly remarkable for what it says, but for what it lacks. The new ordination standard (G-2.0104b) reads: Standards for ordained service reflect the church s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (F-1.02). The council responsible for ordination and/or installation (G.2.0402; G-2.0607; G- 3.0306) shall examine each candidate s calling, gifts, preparation, and suitability for the responsibilities of ordered ministry. The examination shall include, but not be limited to, a determination of the candidate s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Councils shall be guided by Scripture and the confessions in applying standards to individual candidates. The other troubling piece of this statement is the change from the former standard of obedience to the Scriptures to guidance by the Scripture, but given the previously mentioned eroding authority of the Scriptures, this is to be expected. d. On the horizon for the General Assembly meeting in Pittsburgh (the 220th, June 30-July 7, 2012) are a number of attempts to redefine marriage as between two persons rather than between a man and a woman. While this document does not deem to speculate on the upcoming decisions of the General Assembly, the coming weeks will be telling for the continued trajectory of the denomination in the area of cultural accommodation. Page 4

CHRISTOLOGY MOTIONS (What We Believe About Jesus Christ) RATIONALE Whereas, the Session of First Presbyterian Church of Omak embraces a biblical view of Jesus Christ that has been affirmed by the Church throughout the ages. Our belief about Jesus (Christology) - who he is and what he did - is the most important and defining characteristic of the Church. Whereas, we believe, as it says in The Apostles Creed"... in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ his only Son our Lord; who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sits at the right hand of God the Father Almighty; he will come to judge the living and the dead." Whereas, we believe that "There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved" Acts 4:12. It's all about Jesus. Whereas, the PCUSA has become increasingly accepting of a wide range of beliefs about Jesus. There is no longer agreement within the church and its leadership about who Jesus is and what he did. The Book of Confessions has not changed so we appear, on paper, to have an orthodox faith, but the truth is that the PCUSA is functionally pluralistic. To say that it is 'functionally pluralistic' means that there is a wide range of unbiblical beliefs about Jesus held and affirmed within the PCUSA. Evidence of a creeping tolerance of divergent beliefs about Christ includes: At the 2001 General Assembly, a motion was made to declare "the singular, saving lordship of Jesus Christ." That motion was defeated when the assembly was persuaded that such a statement was disrespectful to "other religions." At the 2006 General Assembly a group of delegates affirmed their belief that Christ is only one among many paths to salvation. A debate ensued and the assembly did affirm Jesus as "uniquely savior," but it was clear that there was not unanimity in this essential belief about Christ. I According to a 2008 survey by the Research Services of the PCUSA less than half of our members, elders and pastors believe that Jesus Christ is the only way to salvation. Following are some important findings from the survey': 60 of PCUSA specialized clergy disagree or strongly disagree with the statement that "only followers of Jesus Christ can be saved" while another 18 are unsure. 44 of Pastors disagree or strongly disagree with the statement that "only followers of Jesus Christ can be saved" while another 20 are unsure. 40 of PC USA specialized clergy disagree or strongly disagree with the statement that "the only absolute truth for humanity is in Jesus Christ" while another 12 are unsure. 29 of Pastors disagree or strongly disagree with the statement that "the only absolute truth for humanity is in Jesus Christ" while another 15 are unsure. 27 of PCUSA specialized clergy agree or strongly agree that "all world religions are equally good ways of helping a person find ultimate truth." Specialized clergy includes faculty or staff at PCUSA seminaries and colleges who are training the next generation of pastors. Specialized clergy also includes staff and leaders at PCUSA national or middle governing bodies. In June 2008 the General Assembly encouraged common worship between members of Judaism. Christianity, and Islam. While we appreciate interfaith dialogue, this practice confuses more than it informs. The scriptures teach that true worship of God is through Jesus Christ alone (John 14:6). Including those who do not worship Christ as Lord in our worship is inappropriate. I 2006217 111 General Assembly full report at www.pcusa.org 2 Religious and Demographic Profile of Presbyterians 2008. The profile reveals results of a survey of 3500 participants in the 2009-2010 Presbyterian Panel. Full report at www.pcusa.ol'g/rc'scafch Page 5

In Closing: This document s intent was to spell out the underlying theological crisis in the Presbyterian Church (USA). While there is still much that God can and will do in the PC(USA), it is increasingly difficult to see the mission of the First Presbyterian Church of Omak in congruence with the trajectory of the denomination. There may yet be a place for the congregation in the PC(USA). To be sure, the oft-mentioned metaphor of the PC(USA) as a big-tent denomination encompassing a wide swath of theological opinions and views would seem to necessitate a place for Evangelicals in the denomination. The big-tent view is not without its difficulties. For instance, those espousing this view may simply desire Evangelicals to be part of the denomination to complete the collection. Further, there is absolutely no reason to believe that voices of Evangelicals will be heard or even considered regarding the theological crisis in the denomination. The pace of the denomination along the trajectory into theological pluralism, with the accompanying issues of the erosion of the authority of Scripture, the breakdown of discipline and the accommodation of culture seems to be accelerating. Ordination standards have been debated for over 30 years, yet it seems the question of changing the definition of marriage may take place in a few short years. All of this is taking place while the denomination hemorrhages more and more members without a concerted effort for true evangelism. Given the perceived trajectory of the denomination, the long-term future of the mission of First Presbyterian Church of Omak would seem to be better served by affiliating elsewhere. Our mission is to be a worshipping congregation, an equipping center, a healing community and a reaching commission. We seek to serve Jesus Christ by proclaiming the Gospel to hurt, lost and broken people that they may see the light of his love and grace and be saved all for the glory of God, Father, Son and Holy Spirit. May God have mercy on us as we seek to follow Christ in these difficult decisions! In Conclusion: The Discernment Investigative Commission (DIC) appointed by the Session has reviewed the above material, verbal feedback from the membership during church meetings, and most of all the results of our Climate Survey. The outcome from the Climate Survey indicates the largest group, approximately 76% of the congregation desires dismissal from PC (USA); the second largest group, approximately 14% are advocating neither leaving or staying with PC (USA); and finally the smallest group, approximately 10% desires to stay with PC (USA). After consideration of all data and feedback from the congregation, the DIC recommends a motion to the July 10, 2012 Session that our church seek dismissal from PC (USA). The motion was approved at the July 10, 2012 meeting. Page 6