The church has been debating the issue of homosexuality for more than a quarter of a century to the neglect of more important issues and the creation of divisions within our fellowship which border on the catastrophic. So far, only two alternatives have been offered: that the church embrace homosexuality as simply another form of God's will for sexual life, or that the church condemn homosexuality as an egregious form of sin and deny office to homosexuals.
Yesterday Joan and I joined Hospice of the Valley. It was one of the most difficult decisions I have ever faced. By doing so I affirm that my cancerous condition is terminal and that in all likelihood I will die within six months. I also agree that in the light of my poor reaction to radiation the likelihood of significant help from chemotherapy is dubious. So I have opted for community and care and quality of life.
The candlelight service is over, the darkened church is locked and we set out into the cold, starry darkness of a Texas Christmas Eve.
The long ride home holds its own surprises as the headlights shine on the eyes of foraging late-night creatures.
PITTSBURGH -- Dr. Kenneth Culver, a physician and Presbyterian elder who helped conduct one of the first clinical trials on human beings involving gene therapy, sees genetics, in the not-so-distant future, as "changing every aspect of our lives."
American Christians can celebrate three Christmases. The most obvious is secular Christmas. In Pittsburgh secular Christmas has been officially dubbed "Sparkle Season." Sparkle Christmas begins soon after Halloween. Unless you become a hermit or find another way to escape the world, this Christmas is impossible to avoid.
For decades Reformation Sunday has been on the annual calendar of many mainline Protestant churches in the United States. Held on a Sunday near Oct. 31, it commemorates Martin Luther's protest against the Roman Catholic Church. Often its observance has been a way in which Protestants distinguished themselves from Roman Catholics.
Grace and gratitude lie at the heart of Christian faith. Yet their meaning is far from selfÐevident. This has become clear to me, year after year, in teaching seminary and divinity students, for whom the most basic aspects of the gospel are sometimes as difficult as a foreign language. The difficulties in understanding grace extend, however, beyond the classroom, as should be clear to anyone who has focused carefully and critically upon the divisive debates that have strewn their wreckage over the life of the church in recent times. So then, what is the meaning and substance of grace?
Presbyterians pride themselves on being realistic Christians. This is due to the Reformed emphasis that human nature is not perfect nor are human achievements self-sufficient. From a Reformed perspective, all cultural and scientific "advancements" are subject to theological scrutiny. What is sought is a reforming attitude toward the totality of life.
Marrying, as I did, a gorgeous redhead (there being no other kind) includes automatic induction into the League of Timid Men. This explains why I did not object when my lady wife announced that she was going to learn to ski so she could join our grown children on the snowy mountains. Actually, I was delighted to hear this decision since she had been contemplating learning to hang glide.
The PC(USA) General Assembly has declared July 2000-June 2001 the "Year of the Child." By a happy providence, this All Hallows Eve, Oct. 31, is also the 50th anniversary of the United Nation's International Children's Emergency Fund's "Trick-or-Treat" program.
Present at this year's General Assembly of the Church of Scotland was Roy Sanderson, our oldest surviving General Assembly moderator. When I asked this sprightly 93-year-old what he was doing these days, he told me he was taking a computer class at a college in East Lothian. I was full of admiration.
Editors' note: Andrew Stehlik of the Czech Republic recently served a year as a mission-partner-in-residence with the PC(USA) Worldwide Ministries Division in Louisville. He wrote about his impressions of the PC(USA) in the Czech Working Group newsletter for July 2000. The working group, created by the General Assembly Council in 1995, works closely with the Evangelical Church of Czech Brethren to improve and expand the relationships between the two churches.
Two years ago I spent a semester teaching Christian ethics at Gujranwala Theological Seminary in Pakistan. Participating in the life of the Christian community in a Muslim country -- faculty discussion with Pakistani professors and others sent by the Church of Scotland, the Presbyterian Church of New Zealand or the United States, or one of the Korean churches; getting to know students, many of them women -- was a rich experience.
In many ways the response to the General Assembly's call for Unity in the Midst of Diversity conferences is like Jonah's response to God's call to go to Nineveh. He did not want to go, neither do many of us. From what little evidence is available, it seems safe to say only a small portion of our presbyteries are planning Unity in the Midst of Diversity conferences.
I resonate with William Saum's reminiscence of General Assemblies focused on "great issues confronting the church and the world." I lament with Saum that little at this year's Assembly reflected the enthusiasm of last year's cutting-edge report from the Church Growth Task Force, "Hey, I am doing a new thing . . . . Do you get it?"
John Haberlin's "A Response to the Continued Membership Decline" has opened the door for a serious discussion of the continued membership decline in the denomination.
He suggests that we focus on attendance rather than membership for appraisal of church growth or decline.
That's the question I have been asking all my pals since I read the wonderful article in Sunday's paper by Henry Allen. He is a professor at the University of Maryland. In his honors seminar on meaning and culture he asks students with whom they identify in those classic cartoons: Wile E. Coyote or the Roadrunner?
Soon, the Presbyterian Church (U.S.A.) will begin as new round of conversations with the Episcopal Church, focusing on the recognition of their office of bishop and our office of elder. We should make this an opportunity to clarify and strengthen our understanding of the eldership, for the sake of life within the Presbyterian Church.
As the church continues to focus on the shadow of the circling "membership" vulture, I would make a radical but potent proposal dealing with growth:
1. Focus on average attendance, rather than membership, for appraisal of growth or decline.
While a gay legislator addressed a recent political convention, a delegate held up a sign which read, "There is a way out." The intended reference was that gays and lesbians can simply change by becoming heterosexuals. Regardless of how one feels about that advice, the phrase itself provides wise counsel for Presbyterians. Although caught in a seeming interminable struggle over the ordination of gays and lesbians, there is a way out for the Presbyterian Church (USA).
I fear for the soul of our church. I fear because I believe I am seeing a fundamental premise of our polity thwarted, with a resulting fragmentation and conflict that may tear us asunder.
The fundamental premise to which I refer is that a person will always vote his or her conscience.
No, I'm not talking about declining membership figures or any kind of financial or staffing questions, budgets or bureaucracies.
The 212th General Assembly, which met in Long Beach, Calif., gave graphic and depressing evidence of the shocking way in which our Presbyterian Church has "shrunk."
"The spectacle presented by the indecent squabbles of priests of most denominations, and the unfairness and rancor with which they conduct their differences utterly repel me . . . . The Church's hand is at its own throat . . . . The Master of the New Testament is put out of sight."
In 1993 the General Assembly adopted an insightful, prophetic document presented by Worldwide Ministries, "Mission in the 1990s." It offered five crucial challenges, all of which have as much urgency and relevance now for the PC(USA) as at the beginning of the decade.
Over my ministry I've been called a conservative, a Communist, a secularist, an evangelical, a liberal, a Congregationalist and now lately a centrist. I'm getting calls from people saying, "You represent the center. Do something." A person cozies up to me at a meeting and asks, "What are those of us in the center going to do when the denomination splits?" I am hearing a plea that the ill-defined, nebulous center will miraculously rise up to hold our denomination together.
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