DENOMINATIONAL DISCERNMENT: FREQUENTLY ASKED QUESTIONS FIRST PRESBYTERIAN CHURCH MOORESVILLE, NC June 2013 November 2014

I. Questions about the PCUSA DENOMINATIONAL DISCERNMENT: FREQUENTLY ASKED QUESTIONS FIRST PRESBYTERIAN CHURCH MOORESVILLE, NC June 2013 November 2014 A. What does it mean to be Presbyterian? The word Presbyterian refers to rule by elders. Presbyterian churches are based on a representative form of government and a connectional approach to relating churches to one another. Each congregation elects elders (ruling elders) to serve with pastors (teaching elders) on a Session, and together they provide spiritual oversight and govern their particular church. Each church belongs to a Presbytery, a regional body designed to provide spiritual oversight and serve the local churches in its area. Representatives from each Presbytery come together every other year at General Assembly, a national gathering of commissioners from all presbyteries, where denomination wide policies are created or modified by vote. The theology and form of government of Presbyterianism are rooted in the theology and polity (or church government) of John Calvin, the great reformer in Geneva, Switzerland, in the 1500s, along with his disciple, John Knox of Scotland. Presbyterian theology emphasizes the sovereignty of God, the centrality of Christ, and the authority of Scripture. Deriving from the Reformed Tradition, Presbyterian theology is grounded in the Five Solas or basic pillars of faith the Protestant Reformers believed were essential to Christian practice and belief. They are: 1. Solus Christus Christ Alone 2. Sola Scriptura Scripture Alone 3. Sola Gratia Grace Alone 4. Sola Fide Faith Alone 5. Soli Deo Gloria To God Alone be the Glory B. What is the PCUSA? The Presbyterian Church (USA), or PCUSA, was formed in 1983 when two Presbyterian denominations merged. The PCUSA is one of nearly a dozen Presbyterian denominations in the United States. The PCUSA is governed by the Book of Order and the Book of Confessions. First Presbyterian Church became a part of the PCUSA by means of the 1983 merger. Prior to that time we were part of the Presbyterian Church in the United States (PCUS), sometimes referred to as the former Southern Presbyterian Church. C. What influence does the PCUSA have over our church? The PCUSA influences our church both in how we are governed (polity) and in what we believe (theology). The Book of Order and the Book of Confessions provide rules by which the churches of the PCUSA must adhere, and they provide the theology which is supposed to guide all the churches in our denomination. The continuing tension we live under in the PCUSA is that the Book of Order and the Book of Confessions have been changed in recent years in ways we believe are inconsistent with the faith and witness of First Presbyterian Church. II. What has been happening in the PCUSA that would cause us to consider a change in Presbyterian affiliation? Changes in the PCUSA have taken place in recent years which prompted our Session to ask two questions. First, is First Presbyterian Church still aligned with this denomination? And second, if there is a lack of alignment, which Reformed Body would provide a better platform for our continued efforts to

be a faithful witness to the Gospel? For the past 18 months, a Discernment Committee has been engaged in a focused time of study, especially concerning the theology, practice and structure of the PCUSA. A. What kind of changes have taken place in the PCUSA? There is no single reason or incident that has led us to this point. Rather, it is the result of a trend of compromise of two bedrock foundations of our faith: the authority of Scripture and the uniqueness of the Person and work of Jesus Christ. For well over a decade, the PCUSA has adopted policies regarding, or raised questions about, the authority of Scripture, the Person and work of Jesus Christ, and other matters that are in opposition to the principles and beliefs of the vast majority of members at First Presbyterian Church. This is called theological pluralism. Recent votes at General Assembly and in our Presbytery suggest that the direction of the PCUSA will continue to diverge from our own, and our differences will only deepen over time. B. What does theological pluralism mean and what is its connection to Jesus? Please give examples. Theological pluralism is a belief that all religions are equally valid and there are many ways to God. It rejects the exclusive claims of Jesus Christ to be the Way, the Truth, and the Life, the only way to the Father and the only means by which a person can be saved. Throughout the centuries, the Church has rejected such beliefs and labeled them as heresy because they are unbiblical. Recent surveys of the PCUSA clergy and elders reveal that an increasing number of church leaders reject historic Reformed beliefs about the Person and work of Jesus Christ and instead subscribe to theological pluralism. For example: 1. Only 42% of PCUSA members, 45% of ruling elders, 41% of pastors and 27% of specialized clergy strongly agree or agree that only followers of Jesus Christ can be saved. (See Presbyterian Panel Survey 2011; www.pcusa.org/research/panel). Contrast this with a survey of our congregation which revealed the majority of our member believe, Jesus Christ is God incarnate (that is, in the flesh, both fully God and full human) and that Jesus Christ is the only way to salvation. 2. 37% of PCUSA members, 30 % of ruling elders, 11% of pastors, and 27% of specialized clergy in the PCUSA strongly agree or agree that all the world s religions are equally good ways of helping a person find ultimate truth. (See Presbyterian Panel Survey 2011: www.pcusa.org/research/panel). Again, compare this with what our members believe regarding salvation through Christ in #1. 3. After the 2010 General Assembly, a majority of presbyteries voted to include a new form of government ( the nfog ) in the Book of Order. The nfog makes sweeping changes in the Book of Order, among them are: a. The Old Book of Order stated The Church Universal consists of persons in every nation and their children who profess Jesus Christ as Lord and Savior. The New Book of Order removes who profess Jesus Christ as Lord and Savior. b. In the Old Book of Order, the church is called to present claims of Jesus Christ leading persons to repentance and acceptance of him as Lord and Savior. The New Book of Order removes leading persons to repentance and acceptance of him as Lord and Savior. 4. In 2001, the General Assembly was asked to approve an overture to reaffirm the singular, saving Lordship of Jesus Christ. This overture came in response to concerns that people were ignoring the confessions and forming a new gospel without Christ at its center. However, by majority vote, the overture was defeated. The primary objections to the overture boiled down to this: to say that Christ alone is the only way to salvation is disrespectful of other religions. One speaker at the General

Assembly said: Religions are like a basket of fruit. Apples and oranges are different, but they are all fruit. Religions are different varieties of the same thing, so they re all equal. This is pluralism, not Biblical Christianity. C. In what ways has the PCUSA shifted in its position as to the authority of Scripture? Throughout the PCUSA there is powerful interpretive movement that undercuts the authority of Scripture by elevating personal preference and political/cultural expediency above clear and thoughtful discussion of how God calls us to live as Christians under the authority of Scripture. This breaks from the Reformed tradition which not only declares that Scripture is our authority, but stipulates how Scripture is to be properly interpreted, that is, the principle that Scripture interprets Scripture. In other words, Reformed tradition directs us to read a passage in the light of the whole counsel of Scripture. This principle is often disregarded in General Assembly deliberations, Instead they typically lift up a principle, (such as justice, equality, liberation), each with its own predetermined or extra-biblical definition, and then interpret a passage of Scripture through the lens of that predetermined principle. In this way, the words of Scripture are recast into meanings that defy what Scripture actually says. We often hear the statement, We all agree that Scripture is authoritative, but we have different ways of interpreting it. This has led to the plight described in Judges 21:25: There was no king (authority) in Israel, and everyone did what is right in his own eyes. 1. In 2011, PCUSA Amendment 10-A was passed which dramatically changed the constitution regarding ordination standards. The change in ordination standards represented a real break with the historic witness of our denomination and contradicted the very understanding of the Christian faith that is clearly seen in God s Word and our own Book of Confessions. The ordination language changed from this:... those who are called to office in the church are 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, or chastity in singleness. To this: Standards for ordained service reflect the church s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life. The governing bodies responsible for ordination and/or installation shall examine the candidate s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not e limited to, a determination of the candidate s ability and commitment to fulfill al the requirements expressed in the constitutional questions for ordination and installation. Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates. (See former FOG, G-6.0106b and nfog, G-2,1014b.) The new standards removed the phrases in obedience to Scripture and in conformity to the historic confessional standards of the church, as well as the requirement to live either in fidelity within the covenant of marriage between a man and a woman, or chastity in singleness. A national standard prohibiting ordination of people who are sexually active outside of marriage, including those living in a homosexual lifestyle, has been removed. This gives sessions and

Presbyteries license to approve the ordination of elders and pastors --- either homosexual or heterosexual who are sexually active outside the marriage of a man and a woman. 2. Then, in 2012 there was an overture proposed to add back into the Book of Order the words, under the authority of scripture, as it relates to ordination standards. (There was no attempt to add back the fidelity/chastity requirement, only language about the authority of scriptures.) However, the overture to add under the authority of scripture failed by a ratio of 4 to 1 in voting by commissioners at the General Assembly. 80% of PCUSA commissioners did not believe ordained persons should live under the authority of Scripture! Contrast this with the results of our congregational survey, where the majority of our members strongly agree or agree The Bible is God inspired and thus authoritative in all matters of life and faith, and all creeds, confessions, and church government are subject to the authority of Scripture. 3. In 1993, a conference entitled Re-Imaging God was funded by the PCUSA mission budget and planned by PCUSA personnel at denominational expense. At the conference, worship leaders denied the existence of a transcendent God, worshipped the god within ourselves, and exchanged the goddess Sophia for Jesus Christ, declaring the Jesus was first born only in the sense that he was first to show that it is possible to live in oneness with the divine source while we are here on this planet. Incredibly, at the 220 th PCUSA General Assembly in 2012, commissioners were invited to attend the twentieth anniversary celebration of the Re-Imagining Conference. D. What is the Book of Confessions and how does it impact the PCUSA? The Book of Confessions consists of eleven historic confessions of faith by which we agree to be guided. These confessions remain an accurate witness to the revelation of God in Scripture. However, they are often either ignored or openly violated with no consequence. Over time an increasing number of ministers in the PCUSA have taken positions that are inconsistent with the historic tenets of our faith, and many church leaders no longer draw their standards for belief and practice from the official Confessions of the PCUSA. The Confessions are viewed by some as historical artifacts that don t serve as the plumb line against which one s theology and practice are measured. Here are some examples of this: 1. The editorial board of the new Presbyterian Hymnal recently decided not to include the hymn In Christ Alone because the composers weren t willing to change the lyrics from the wrath of God was satisfied to the love of God was magnified. The editors rejected the traditional Reformed understanding of the Atonement. ( Atonement is a word used to describe how the death of Christ on the cross justifies a person and restores our relationship with God.) 2. At recent presbytery meetings, candidates for ordination and transferring ministers have given questionable Statements of Faith. For example, a candidate for ordination at the February 2013 meeting of presbytery had this in his Statement of Faith: God redeemed Jesus. This implies that Jesus needed redemption and therefore He was sinful. A correct Reformed and biblical statement is: Jesus, who was God and fully human, yet without sin, redeemed the world. The candidate was approved for ordination, though his theology appears to contradict the Confessions of the PCUSA. E. Some have said the PCUSA is deathly ill. What is meant by this, and what is the evidence? In 1983, when the PCUSA was formed, our denomination had over 4 million members. Today we have 1.8 million members. That is a decline of 63% During this same period of time, the US population grew by 79 million people (now 313 million), which is an increase of over 33% in the population. At a time when the general population grew by 1/3, our denomination shrunk by half. The Stated Clerk predicts that at this rate of decline, the PCUSA will have only 1.5 million members by 2016. In addition, according to the Annual Statistical Report for 2012, the PCUSA performed

10,000 more funerals of its members (29,810) than it did baptisms of its children (19,862). More members of the denomination are dying than are being born into it. Further, over one-half of the membership of PCUSA is over 65 years-old. The denomination is not attracting young people. A further indicator that the PCUSA is deathly ill is the fact that 2/3 of its churches are under 150 members, and nearly 30% are under 50 members. Twenty years ago, that last number was 19% These trends indicate a lack of spiritual health and serious spiritual problems. At this rate of decline, the PCUSA will be gone in 12 years. It should be noted that a portion of this decline can be attributed to churches, with similar concerns to ours, leaving the PCUSA to join other Reformed denominations like ECO. ECO is very aware of the alarming age demographic trends in the PCUSA and, in response, has a stated goal to baptize more than we bury by 2018. ECO is pursuing this goal by focusing on four main priorities: lifting up the centrality of the gospel, growing with an emerging generation of leaders, prioritizing a wave of church innovation, and creating an atmosphere of relational accountability. III. Why are these issues important to our congregation? Throughout our history, First Presbyterian Church has been rooted in Scripture and boldly proclaimed Jesus Christ as Lord of all. These two concepts are foundational to who we are as a church and for the ministry we do. What happens in the denomination impacts us in terms of attracting and retaining members (some leave or never come to our church because of perceived guilt by association with the denomination). What happens in the denomination affects the local church. In 2001, guided by the Session, our church aligned with other churches across the country in the Confessing Church Movement. This alignment stated publicly that our church believes that Jesus Christ alone is Lord of all and the way of salvation; that holy Scripture is the Triune God s revealed Word, the Church s only infallible rule of faith and life; and that God s people are called to holiness in all aspects of life. This includes honoring the sanctity of marriage between a man and a woman, the only relationship within which sexual activity is appropriate. IV. Why can t we just ignore the denomination and continue to do what we ve been doing? First, the theological standards and practices of the PCUSA have created a conflicted witness to the world. Must we continually explain that our theological standards and practices are not the same as the standards and practices of many in the PCUSA? This makes evangelism difficult, and it prevents some committed believers from joining our fellowship. Second, the very nature of Presbyterianism is to be connectional with other churches. Our constitution holds that an act of one presbytery is an act of the whole. By implication, therefore, we are being forced to violate our consciences in ordaining and installing candidates whose theology is questionable or whose manner of life we believe is inconsistent with the witness of Scripture, Ordinations of pastors, deacons and elders are valid throughout the PCUSA, and all churches share in the identity and governance of the denomination. Simply ignoring those with whom we are connected compromises our own self-identity. Aligning with other churches in what we believe is a more biblically faithful denomination would free us to promote the mission and ministry of Jesus Christ, rather than dealing with issues of theological disagreement. V. What are the potential benefits to staying with the PCUSA? There are at least four major reasons for staying in the PCUSA: 1. To avoid the cost of leaving in terms of money and turmoil within the church; 2. To avoid any legal dispute over ownership of the property; 3. To maintain a presence and voice in Salem Presbytery and try to work for change 4. To maintain the appearance of unity.

The concern outlined in reason #1 and #2 have been largely resolved by Salem Presbytery s Gracious Dismissal Policy described in VI. With respect to #3, the internal conflict in the PCUSA has continued to grow to the point that there is little hope that any real change can be effected in the PCUSA, and we now believe that the denomination will continue in a state of rapid numerical and theological decline. With respect to #4, the organic unity of the Body of Christ and the Church universal does not require institutional unity and staying in one denomination. Presbyterians have long believed that the PCUSA is not the only expression of the Church, and in fact, there are currently a dozen Reformed denominations in the U.S. This is one reason a Gracious Dismissal Policy was put in place to provide for an orderly dismissal of a congregation from one Reformed body to another when it is warranted. If unity was our highest value and goal, we would all be Roman Catholic and the Presbyterian Church would never have separated from the mother church during the Reformation. VI. What is involved in the process of disaffiliation from the PCUSA? It is very important to understand that it is the congregation, not the Session, which will ultimately determine the outcome of this process. Just as the Denominational Discernment Committee has engaged in considerable prayer and discernment, our Session and congregation will need to do likewise. By reading this far in the FAQ, you are engaging in that process! Salem Presbytery has created a Gracious Dismissal Policy which is a defined process for churches considering dismissal from the PCUSA. The GDP is presently being reviewed by the Presbytery Council, so a change of this process is possible. We will keep the congregation informed about these changes as they are made public. Currently, the process begins if and when the Session votes whether or not to disaffiliate with the PCUSA and affiliate with another Reformed Body (ECO). If the Session votes for disaffiliation, the Session notifies Presbytery of the Session s vote to ask the congregation to consider dismissal. The Presbytery would appoint a Conciliation Team that will meet with Session. If the dialogue does not produce conciliation, a Resolution Team will be appointed by the Presbytery. The Resolution Team will work with the elders as the Session designs a process for congregational education, prayer and discernment. When a congregational meeting is called to vote on dismissal from the PCUSA, representatives from Presbytery will be given an opportunity to speak at the meeting. If the congregation votes overwhelming to request dismissal, then we move to a second phase of the dismissal process which involves negotiating the Terms of Dismissal. This requires a second vote of the congregation to approve the terms. If the congregation approves the terms of dismissal, then the Presbytery must vote to dismiss the congregation to its new denomination. The other churches in our presbytery which have been dismissed have all had large majorities of their congregations vote in favor of the motion (90% or higher). In each case, the presbytery dismissed these churches with their property without any requirement for financial compensation, and it was up to the churches to determine an appropriate financial contribution to the Presbytery as a token of mutual support and blessing going forward. However, if the percentage of our vote is less than 90 percent, the Presbytery will likely require percentage of the of the church s financial assets (such as the value of our property and our endowment, etc.) Remember, the Gracious Dismissal Policy is being reviewed and may be revised, thereby changing any part of the current policy. If our congregation votes to request dismissal, it is in the best interest of our church to have a large percentage vote to do so. Otherwise, it could severely restrict what our church is able to do financially in mission and ministry in the future, and the terms the Presbytery recommends may be unacceptable which would leave us in the awkward position of wanting to leave, but not being able to afford to do so.

Again, the outcome of this process is determined by the congregation, and each member is invited to take part of this discernment process. B. Who can vote? All active members present at the congregational meeting may vote. There are no proxy voting provisions. C. Can the youth vote? All active members are entitled to vote, including our youth who have been confirmed as members. They, too, will have a time of education and discussion before the congregational meeting, and we will encourage their participation. D. What percentage of our congregation will be required to vote before we can be dismissed from the denomination? Under the terms of the current Salem Presbytery Gracious Dismissal Policy, two-thirds of the active membership of the church must be present for the congregational meeting. Of those present and voting, two-thirds must vote for dismissal for the motion to pass. However, even if the motion passes by a twothirds majority, the actual percentage of those present who vote in favor of the motion is critically important in determining the portion of the church s assets for which the Presbytery would like compensation. The higher the percentage of the vote, the more secure our church will be to enable us to leave with our property and assets intact. E. What if not enough members turn out to vote? If not enough people turn out to vote, the requirements for dismissal will not be met. F. What happens to members who do not support the dismissal from PCUSA and affiliation with ECO? Members who do not vote in favor of dismissal from the PCUSA will be fully welcomed to continue to be a part of the First Presbyterian family. Those desiring not to remain in membership in First Presbyterian and who wish to continue to be part of the PCUSA will be welcomed into another PCUSA congregation through a transfer of church letter of membership upon their request. VII. Financial Issues and Negotiation A. Who owns our property? For most of its history, when First Presbyterian Church was a part of the former Southern Presbyterian denomination (PCUS), our church owned all of its property. In reunion with the former Northern Church, a property clause (the so-called Trust Clause) was added to the Book of Order which said churches hold their deeds of property in trust for the presbytery. The Articles of Reunion of the two denominations in 1983 allowed for former Southern churches like ours to request dismissal with their property during an eight year window after Reunion. If during this time a congregation decided it didn t want to be a part of the new denomination, they could request the presbytery to dismiss them with their property. If a super-majority of the church (two-thirds of the voting members at a duly called congregation meeting) voted to be dismissed, the presbytery would do so. Although this window closed in 1991, presbyteries can still dismiss churches, but now it is on a case-by-case and presbyteryby-presbytery basis, and each presbytery has been encouraged to develop their own process for dismissal. B. What are the financial costs and property considerations of being dismissed from the PCUSA? Chapter four of the Book of Order provides that congregations may leave the Presbyterian Church (USA) in possession of their property. While First Presbyterian Church holds the deed to our property,

the church technically holds all church properties in trust for the presbytery. As such, the denomination has now asked presbyteries to seek some offsetting compensation when dismissing a church. Our Presbytery (Salem) suggests in its current Gracious Dismissal Policy several options which might compensate the Presbytery for its historic and on-going work, and enable support for those members who might not elect to leave the PCUSA. If the congregational vote for dismissal carries, the terms for dismissal will require a congregational vote. C. Does our congregation have any outstanding loans to PCUSA? First Presbyterian has no outstanding loans through the PCUSA, no any financial dependence upon the PCUSA. D. If we choose to affiliate with ECO, would we be required to hold our property in trust for the whole denomination? No. ECO would allow us to hold sole ownership of our building, properties, and assets. First Presbyterian would not be forced to negotiate property issues with its denomination. E. What is the final step in the process of dismissal? The final step is called the transition of land, pastors, and congregation. This will take place after all negotiations have been finalized and terms for dismissal approved by the congregation and the Presbytery. During this step the PCUSA releases any claim on First Presbyterian property, the PCUSA releases the pastor from his PCUSA ordination vows if the pastor so chooses (see next section), and finally, the PCUSA dismisses the congregation from the PCUSA. At this point First Presbyterian would become an ECO congregation. VIII. Considerations about our Pastor A. If we move to ECO, will we be able to keep our pastor? The pastor must decide individually where the Lord would have him serve whether with our congregation in the new denomination, another denomination, or remain in the PCUSA. B. What are some of the unique pastoral dynamics involved with this process? It may surprise you to learn that pastor, called Teaching Elders in the PCUSA, are not actually members of their church. In fact, they are members of Salem Presbytery. This dynamic is the standard practice in all Presbyterian denominations (including Presbyterian denominations outside the PCUSA). It is important to keep in mind that a pastor will go through a similar, but independent, process of discernment as to whether it is God s will for them to seek dismissal to another Reformed body. Their process of discernment will take place after the congregation has completed its process. C. Will there be any change in our pastor s retirement and medical benefits if we go to ECO? If the pastor decides to go to ECO along with our church, he will no longer be able to contribute to the PCUSA retirement plan, and he will no longer be covered under its medical insurance plan. ECO has its own retirement and medical plans which our pastor would join. However, pastors who no longer serve in the PCUSA will continue to retain their pension funds with the PCUSA s Board of Pensions. D. Will there be any changes in our pastor s salary if we leave? No. The salary of our pastor is determined by our congregation, at the recommendation of the Personnel Committee, and is not a function of the denomination with which we are affiliated. IX. Questions about the Covenant Order of Evangelical Presbyterians (ECO) A. Why not simply leave the PCUSA and become a non-denominational church?

We believe in the Presbyterian way and will continue to be Presbyterian. We believe that the local church exists in fellowship with other churches and that denominational alliance is both intended and blessed by Christ, who is its Head. In addition, the Presbytery will not dismiss the church to become independent and we must request dismissal to another Reformed body. B. What does it mean to be Evangelical? Evangelical is a theological term quite different from the modern definition used by many in the world today. The term is derived from the Greek word euangelion which is translated gospel or good news. Evangelical in the context of our setting at First Presbyterian means that we are centered in the good news of the Gospel of Jesus Christ that is available to everyone. There are four primary features of the Evangelical faith experience. A high regard for the authority of Scripture in the life of the church; A focus on the cross as central to the atoning work of Christ; A belief in conversion, that women and men, boys and girls, must place their faith in Jesus Christ; and A commitment to actively express the Good News of God s love in Christ in word and deed. C. What does it mean to be Reformed? Historically, to be Reformed means that we trace our roots to the Reformation when John Calvin and others led the movement to reform the Church according to Scripture. This theological heritage is expressed in the Five Solas described in IA. (Sola is the Latin word for alone. ). God s grace alone means no amount of our good works can earn God s love or our salvation; faith alone means that trusting in Jesus Christ for our salvation is the only means by which we can receive the gift of salvation; Christ alone means there is no other way or person by which an individual can be saved He is the only mediator and means of our salvation; Scripture alone means the Bible is the only infallible rule and authority in matters of faith and practice in the Christian life; and God s glory alone means that our ultimate purpose in life is to glorify God enjoy Him forever. D. What is the Covenant Order of Evangelical Presbyterians (ECO)? The Evangelical Covenant Order (ECO) is a new Presbyterian denomination that was formed in January 2012, by pastors and congregations who felt called to leave the PCUSA. The ECO website states that ECO is not an acronym. Instead, it reinforces their passion for strengthening the ecosystems of local churches. ECO is committed to cultivating a healthy, diverse, resource-rich ecosystem where pastors and congregations can flourish. The full name (ECO: A Covenant Order of Evangelical Presbyterians) reveals these four core commitments: Covenant (connected leaders and congregations in relationship and collaborations), Order (commit to a shared way of life united around a shared theology), Evangelical (go out in the world to spread the Good News of Jesus Christ and plant new missional communities) and Presbyterian (stand within our Reformed heritage and celebrate the life of the mind). The website also lists four priorities: 1. Lift up the centrality of the gospel; 2. Grow with an emerging generation of leaders; 3. Prioritize a wave of church innovation; and; 4. Create an atmosphere of relational accountability. (See www.eco-pres.org for more information). ECO is a member of the World Council of Reformed Churches, an international, interdenominational organization of churches who trace their origins to John Calvin. E. How is ECO organized and governed? The structure of ECO is more flexible and minimal than the structure of the PCUSA. Currently, there are nine Presbyteries in the ECO, and 162 congregations, nation-wide. As the number of member

churches grows, more presbyteries will be formed. The structural guiding principles of the ECO Presbyteries are: 1. Autonomy and flexibility for congregations; 2. Sustainability and support for each Presbytery The goal of ECO is to have high trust and low control between churches and the Presbyteries. In addition, churches in ECO retain their property rights. F. What are the ECO core beliefs and essentials? ECO uses the same book of Confessions as the PCUSA does. However, in addition to these confessions ECO has a document called The Essential Tenets and Confessional Standards, which can be found on the website (www.eco-pres.org) The Essential Tenets are a summary of the main beliefs in our Confessions. As stated on the website: As a covenant community, our unity derives from a clearly articulated theology that is Christ-centered, Reformed, and Evangelical We believe Jesus Christ must be at the center of our lives and making disciples of Jesus at the center of our ministry. G. How is ECO different from the PCUSA? ECO is much smaller that the PCUSA, making the structure more flexible. ECO emphasizes relationships between congregations by creating Missional Affinity Groups within the presbyteries. Also, the core theology of ECO is more defined than the theology of the PCUSA. Whereas the PCUSA talks about the essential tenets of the Reformed faith, it refuses to list what these specific tenets are. ECO has a published set of tenets church leaders are expected to endorse. Both denominations support the ordination of women. PCUSA allows for the ordinations of people engaged in alternative lifestyles; ECO does not. However, all are welcome in ECO and at First Presbyterian Church, regardless of one s sexual orientation or practice. Our congregation must think carefully and pray earnestly about our actions and words. As Christians, the world watches and sees what we do. Are we being the light of Christ? Do we seek hope for the lost by sharing the gospel? Do we care for those who hurt and those on the margins of society? Do we stand for grace and truth? We want to honor God in this discernment process. We are concerned that some will perceive our discernment discussions to be driven by the growing debate about homosexuality. While most in our congregation hold to a traditional view of marriage and human sexuality, there are some in our church who see the issue differently. We want to respect everyone in this discussion. Human sexuality and other social issues are prevalent in our society today, and we, as the church, need to be willing to play a role in the conversation with grace and humility. However, we believe that the best context in which to wrestle with these important matters is in a denomination where Jesus is unquestionably Lord and the authority of the Scriptures are not debated. We believe ECO provides a better context for us to do this than the PCUSA. H. Are there any ECO churches in our area? Yes. Bethel Presbyterian in Cornelius; Huntersville Presbyterian; First Presbyterian in Kannapolis; Albemarle Road Presbyterian and Westminster Presbyterian in Charlotte. In our Presbytery, First Presbyterian in Winston-Salem is in the final stages of affiliating with ECO. X. Research and Questions A. What exactly is the Session s recommendation? That remains to be seen. The only recommendation the Session made was to ask the Denominational Discernment Committee to perform the initial task of discernment.

B. Where can I go to do more research? We hope that you will pursue independent research. To help you begin your own exploration of the issues, please visit the PCUSA website (www.pcusa.org), the ECO website (www.eco-pres.org), the Presbyterian Layman website (www.layman.org), and the Presbyterian Outlook website (www.presoutlook.org). Do careful research and come to your own conclusions. Ask yourself, If we formed our church today, would we unite with the PCUSA? Ask God, Where can this church best serve God and the needs of our community and world, and where can we best fulfill our mission before the Lord? C. If I have questions or concerns about this, who should I talk to? The members of the Session, and especially members of the Denominational Discernment Committee, are well versed in these matters. All would be happy to answer your questions and hear your concerns.