(A Prayer For G. A.) They lost mine on the wayto Birmingham - I think it was -left me with a stack..
Login for a printable General Assembly scorecard from the Presbyterian Outlook. This grid contains a brief summary of the hot-button topics facing our denomination and room to track the results.
As Presbyterians, the General Assembly is our continuing symbol of unity as church and the embodiment of the practice of representative government. Our denominational name alone indicates the seriousness with which we take shared leadership and public decision-making. Respect for the General Assembly loosely translates into respect for the whole church as well as a trust that God's Spirit is known not only locally and personally but also globally and in the public arena. Thus it is good to get overtures that put significant issues before the Church through its most encompassing governing body.
As a still-new staff person in Louisville, with work that relates to the social witness of the Presbyterian Church (U.S.A.), I am pleased by the number of overtures coming to this summer's assembly. A quick review of these overtures shows that they fall into several categories, somewhat reflective of the concerns of organized groups within the denomination. Thus we have a number of overtures for and against certain standards for ordination, plus several on marriage and abortion that oppose previous General Assembly stands. Conscience is a major theme of the Peace, Unity, and Purity report, as it has been in relation to problem pregnancies and several other issues both personal and social. One of the strengths of that Task Force's work is its not limiting conscience to an un-Reformed image of purity; another strength is simply in its taking enough length to lay out its arguments fully before the commissioners.
Editor's Note: This year the General Assembly of the PC(USA) will meet concurrently with the GA's of the Cumberland Presbyterian Church and the Cumberland Presbyterian Church in America. This is the second of a two-part series of articles on those sister denominations.
It was May 1869, the War Between the States had concluded, and everything in Murfreesboro, Tenn., was different than it had been just a few years before. When the Cumberland Presbyterian Church (CPC) gathered for its annual General Assembly, they knew things had changed, but one big change sprang upon them before they could barely call the meeting to order. Two folks refused to sit in their assigned balcony seats.
The Presbyterian Church (U.S.A.), for more years than we care to recall, has been fretting about the loss of church members.
Ecclesiastical shrinkage is a complex problem, but I have discovered and hereby propose a simple solution. We should stop counting members and do away with membership rolls.
Such a proposal will doubtless elicit a collective gasp from the bureaucracy, so let me quickly point to the biblical justification for such a move.
With all the orientation and reading we did before we came to Pakistani as Presbyterian Church (U.S.A.) mission co-workers, we were simply not prepared for some aspects of life in Pakistan. One of the most difficult things for us has been the matter of employing household staff. I've been raised in the strong Dutch Calvinist tradition of hard work and self-reliance; my parents have always told me that my first sentence was 'I do it myself!' And while our flat with 12-15 ex-pat teachers in Cairo where I taught as a young adult mission volunteer was carefully tended by Abdel Zaher, he was employed by the school rather than us personally.
Editor's Note: This year the General Assembly of the PC(USA) will meet concurrently with the GA's of the Cumberland Presbyterian Church and the Cumberland Presbyterian Church in America. This is the first of a two-part series of articles on those sister denominations.
On February 3, 1810, three riders left Logan County, Kentucky. Their destination was Dickson County, Tennessee. Specifically, they sought the farm of Samuel McAdow near Burns, Tenn. Two of the riders, Finis Ewing and Samuel King, had been ordained as ministers by the Presbyterian Church since 1803 and 1804, respectively. Ephraim McLean, the third rider, had been a probationer since 1803. Samuel McAdow had been a Presbyterian minister considerably longer. Although the exact date of his ordination is unknown, McAdow had been ordained by 1796, possibly before. The dates of ordination of these frontier preachers are significant, as are the circumstances in which they found themselves in 1810.
Having been going to GA's for thirty years and serving on the GAC for five years and as an executive presbyter in the past, I offer to you four barometers of where the PCUSA may be going. I do not think that they will happen as described, but they may. It is much more likely that some of them will happen.
Editor's note: In the March 20 issue of the Outlook, part of this poem appeared as the lectionary for March 26, 2006. It was not until it was printed that the writer and the Outlook discovered that it was an earlier version and a later version including a further section had not been transmitted to the magazine. We are now running the poem in its complete form for further inspiration and edification.
I've never been bitten by a serpent
although one early dawn hour
I was awakened by my brother
who appeared quite happy
having just recovered his lost snake
under my bed.
Perhaps I, unlike the poor Israelites,
was spared because I don't ever remember
complaining about my mother's cooking,
but complain about the food the Israelites did.
As we near the end of another school year, those of us in theological academia ready ourselves for Baccalaureate and Commencement exercises yielding yet another crop of pastors who will soon stand behind pulpit and table in churches all over the country. This will be my first opportunity as the new president of Pittsburgh Theological Seminary to pass out diplomas and wish our graduating seniors well as they take on a new mantle of responsibility.
What will I be thinking as I shake their hands? I will be thinking about a line I said to our program staff at First Church, Dallas at the end of every staff meeting. It was, "Praise the Lord," to which they replied, "The Lord's name be praised." Then I always added a phrase from Hill Street Blues, "Be careful out there." My reason for saying this line to 2006 graduates is that I've just come back to the academic world after 22 years of parish ministry in one congregation, and I know it's not easy being a pastor these days.
In many ways the church that today's graduates are heading into is not the same one I faced 33 years ago. The world is not the same either. As a result I want to encourage our soon-to-be clergy to "think outside the box" in two ways as they leave their places of learning.
Starting a pastorate is extremely stressful. Sky-high expectations abound! At risk is much more than a job and financial security, but also the emotional and spiritual well being of a family and congregation.
Most pastors recall surprises as they discovered their congregation's unwritten rules. Early in my first pastorate I asked where the pulpit was typically located. I was told the interim pastor had moved it around, which I took to mean that I could as well. I was wrong. The pulpit belonged in the center of the chancel, as everyone knew. I'd been "had" in a game of "gotcha." In this case it only cost me a few credibility points. In my next pastorate, I served "communion wrong" for months before finally figuring out the "right way." I was a source of esoteric entertainment as "those in the know" chuckled at my awkward ways. Hey, I don't mind being a fool for Christ, but some mistakes can be very costly.
Enter clergy coaching.
Several years ago, in the early months of my new position as a seminary president after 23 years of parish ministry, my older daughter, then a ninth-grader, came home from school one afternoon and shared with me a conversation she had had that day with a teacher. In the midst of discussing something else, the teacher had startled her with the question, "What does your father do?" She told me she began to swell with pride as she answered, "My father is the new president of Austin Presbyterian Theological Seminary here in Austin." There was a pause, she said, after which the man asked, "What's a seminary?"
What is the shape of good pastoral ministry, and how is it nourished for a lifetime? How can pastors develop and sustain vital ministry that nimbly navigates the shifting sands of the world in which we live and the wide-ranging expectations of congregations, while remaining steadfastly faithful to the Gospel? Pastors are expected to discern and respond appropriately to their congregation's particular culture, to shape their ministry in ways that fit the situation while remaining faithful to Jesus Christ. Negotiating emerging ministerial challenges gracefully and effectively requires of pastors the capacities to discern the real needs of the moment and to exercise whatever skills and manners are needed to meet those needs appropriately. Moreover, the will to learn and adopt these skills and manners requires that pastors bear the dispositions of eager learners and willing servants.
Stewardship is a subject everyone in the church seems to think is extremely important, but in most churches it is the one aspect of ministry we do the poorest. All too frequently ministers blame the seminaries for failing to teach them how to develop a good stewardship program. Everyone tends to blame someone else--the seminaries, one of the governing bodies of the church, the ministers, members of the church--for being stingy.
Where does the blame belong?
If forty-one years in the ministry have taught me anything about stewardship it is this: people need to be taught the why, the how and the when of a healthy stewardship program.
Biblical scholar David Lull was discussing the Gospel passage in which Jesus tells a wealthy man asking the path to eternal life to sell all he has and give the money to the poor.
When the man walks away sad, according to the passage in Matthew, Jesus turns to his disciples and says, "And again I say unto you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God."
Lull suddenly looked up and asked the class at Yale Divinity School:
"Who is the rich man?"
In I Samuel 24 we read about a piece of cloth with a wonderful history and a powerful symbolism.
The chapter begins with the news that Saul has returned from fighting the Philistines. He is told that David and his men are hiding out in the wilderness of En-gedi. Saul has also been after David and wants to eliminate him from the kingdom. Saul immediately takes off for the wilderness of En-gedi with three thousand men. It is a large force, but it is not only the size the text wants us to notice. The reference to the men being from "all of Israel" is to suggest that Saul has support from all the people for his campaign against David and his followers.
[In Memoriam: William Sloan Coffin
June 1, 1924 -- April 12, 2006]
Note: Bill Coffin died four days before I delivered this tribute to him at the Presbyterian church. It is a composite of his own words in sermons, books and interviews over the years -- g.a.w.
"To Bill with Great Love and Appreciation" -- Gary
"I am reminded of all the undergraduates I knew and loved, many now crowding sixty, even seventy. Some of them have aged like vintage wine, heeding Albert Camus's wisdom: 'To grow old is to pass from passion to compassion.'
A few of them, however, looking back on the springtime of their lives, say, 'Ah, those were the days!' --- and the worst of it is, they're right! It was not the days, I suspect, but they who used to be better!
You have to unlearn as well as learn, to clear away the weeds and thickets in order to see more clearly the various paths ahead. [The same applies to our faith.]
What really happens in baptism?
Why don't we have godparents?
What does baptism mean for children born with birth defects?
Where does the water come from?
Why not wait until my child can decide for herself?
My spouse is not a church member, what do we do?
These are just a few of the questions I received when I surveyed pastors and educators in Presbyterian congregations in the United States and Canada as I prepared to write the book, "The Baptism of Your Child."
Many people raised the same issues, and, I suspect, some questions were given in the hope that I might provide a ready answer for parents. I found from my mini-survey that pastors have given a lot of thought to the meeting they have with parents before a child is baptized. I know from talking with parents over the years that many questions go unasked because parents are afraid to ask them.
When our daughter was five she began to have more than the usual difficulty going to sleep at night. She cried when we put her to bed, used all of the "tricks" we'd learned to ignore for staying awake, and frequently woke up during the night calling out to us or weeping. After several days of this behavior that was exhausting all of us, I decided it was time to talk. We walked home from kindergarten and stopped at the park.
"Do you know why you're afraid at night?" I asked.
"Yes," she said softly.
"Can you tell me about it?"
"I can tell you what I wish," was her answer.
"What do you wish?"
"You won't get mad?" she asked, turning her tear-filled eyes toward my face.
"I won't get mad. I promise."
"Mommy, could we please not watch the news at breakfast any more?"
It took my brain a few seconds to process this request, but I managed to say, "Well, of course! We don't even have to have the TV on in the mornings. Would that help?"
"I think so," she said with the most incredible look of relief on her face.
I'm a news junkie. Many of us are, and the media encourages us to believe that the most significant thing we can do in a crisis is to know everything there is to know. But the news has been scary for a long time: terrorists, plane crashes, war, a tsunami, hurricanes are just pieces of what children have learned about in the last five years. As families and as church we have a responsibility for offering help and hope for our children in frightening times. All of us, our children included, need to be reminded regularly of our certainty that God is present comforting us, loving us, suffering with us, and that God can be trusted never to leave us, even, perhaps especially, when things we cannot explain happen.
(PNS) Nearly 20 overtures about how the Presbyterian Church (U.S.A.) should deal with the conflict in Israel and Palestine will be considered by this summer's 217th General Assembly.
The majority call for the GA to rescind the process of phased, selective divestment of PC(USA) stock in multinational corporations whose business practices contribute to violence in Israel and Palestine -- a process launched by a decision of the 216th GA (2004).
Those measures would suspend the process now under way in which the Mission Responsibility Through Investment Committee (MRTI) is "engaging" such companies in an effort to get them to change their business practices.
The PC(USA) Board of Pensions and the Presbyterian Foundation oversee a multi-billion-dollar portfolio of investments on the denomination's behalf; only a very small fraction is at play in Israel/Palestine.
The portfolio includes stock in five corporations -- Caterpillar Inc., Citigroup, ITT Industries, Motorola and United Technologies -- now being "engaged" by MRTI in the phased, selective divestment process.
The GA deadline for overtures with financial implications was April 17; for those with no financial implications it is May 1.
The Sunday School bulletin board quietly announces "Joseph: A Life of Changes" but down the hall there is nothing quiet about what the elementary children are doing!
In the Drama Room, three kindergarteners are dressed like Egyptian royalty while others, dressed like nomads, stand waiting for their bags to be filled with grain (or is that sand?). In the Art Room, excited first graders stare intently as oil-based paint, in a variety of colors, is swirled by a teacher who is telling the story of Joseph and how, like the paint, Joseph's life was constantly changing -- all under the direction of God's hand! Occasionally the teacher pauses to invite a child to lay a piece of paper on the paint and lift it gently so that everyone can marvel at the unique artwork with "oohs and ahhs." In the Theater Room, third graders settle into their seats, popcorn in hand, to view a popular video that follows the life of Joseph. In the Game Room, a group of eager fourth graders are wildly ringing their buzzers as they "chime in" with their answers in a rousing game of "Jeopardy" where the questions (in the form of answers of course) all come from the biblical account of Joseph's life. In another corner of the room stands a "Wheel of Fortune" board with this unit's memory verse waiting to be revealed. In the Kitchen, creative fifth grade "cooks" are stirring together their "Twelve Tribe Trail Mix" as they begin to learn about Joseph's family tree and the lineage it would foster. And in the Computer Room, sixth graders are navigating their way to Egypt using a computer game designed by one of the youth of the church.
The story of Jesus and the children is the passage often cited as one key biblical foundation for child advocacy. This is a story beloved by curriculum developers and by artists who illustrate Bible stories for children. There are many winsome paintings that depict beautiful laughing children, hair shining with cleanliness and spotless clothing. Such illustrations are attractive, but I've often wondered if we don't do an injustice to the power behind the narrative when we show the children in this way.
So I was struck with the way Joyce Ann Mercer explores that story in Mark's gospel. In her book, Welcoming the Children: A Theology of Childhood1, Mercer examines specific stories from Mark's gospel to address the question of how children appear in Mark's telling of the story. Child advocates most often use the story of Jesus welcoming the children from Matthew or Luke. But in focusing on Mark's account instead (Mark 10:13-16), Mercer helps us to examine the place of children in the context of a culture dominated by the oppressive rule of the Roman Empire. The farming peasant population of that time was crushed under the weight of economic privation. Family structures, and in particular women and children, were under enormous economic pressure. So it's likely that the children in Mark's account were street children who may have straggled after Jesus from place to place, children that Mercer calls "other people's children."
The lack of youth in churches is a common lament. Many in our congregations complain that today's families don't emphasize church attendance, and they point to the 1960s as the beginning of the age of youth disinterest in church life. Clergy struggle to explain why the youth population has fled, pointing to parental laxness and competing cultural events. How many of you have heard -- or even expressed -- the following sentiment voiced by F. E. Clark, Pastor of the Williston Congregational Church in Portland, Maine:
We in this generation are just beginning to feel the evil effects of this loose family government and home training in regard to church-going. The generation immediately preceding ours slackened the reins, and the empty pews in many churches show that the young colts have run away. What shall we expect in the generation which is to follow ours, when, as in many cases, the reins have been thrown entirely away and the colts allowed to roam at their own sweet will? This, I say, ... is the great cause of the lack of attendance at our churches; and this cause, unless the evil is checked, will decimate our churches in the future.
Many congregations, pastors, and families struggle with decisions about children in worship. The questions, and sometimes the arguments, are fairly predictable:
Aren't they too young to get anything out of worship?
I'm on duty all day everyday. I want this time for me.
We have to make it easy for young parents or they won't come to church at all.
Our pastor isn't very good with kids.
Nurturing the worship life of children is more than a chore; it is a holy responsibility and a joy!
The following publishers provide a variety of age-appropriate curricula for use in churches:
Hands-On Bible Curriculum®
Hands-On Bible Curriculum uses everyday objects to help teach as Jesus taught. It's multi-sensory teaching tools and leader resources make preparation easier so teachers can focus on what really matters--the children. It was voted number one in a poll of children's education directors and Sunday school teachers for being: easiest to use, keeping children's attention, easiest to recruit, and most age-appropriate. Hands-On Bible Curriculum provides Teacher Guides and Learning Labs® for Toddlers - 2s through Grades 5 - 6 each quarter. They offer a free Hands-On Bible Sampler Kit that includes six lessons (toddlers - 6th grade); fun gizmos; six interactive teaching tools; a CD with eight songs and more. Their goal is to offer easy-to-use, impossible-to-forget lessons that last a lifetime.
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