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Commissioned Lay Pastors and the Book of Order

It is high time that the Book of Order has a unified, single chapter on the Commissioned Lay Pastor.

I say this because there is presently no such unified chapter and issues may arise that require constitutional guidance.  Some say that the Book of Order is already too big, and it may be. That being said, since the use by the denomination of lay pastors seems to be on the increase, we could well have a better sense of direction about several matters.

At present, in the Book of Order, there is one brief section about these important church employees, (G-14.08000 and following.) The section on the minister of Word and Sacrament is familiar and extensive. It deals with the whole process of preparation from inquiry to ordination (G-6.0100 and G-14.0300 and following.) Educational requirements for the minister of Word and Sacrament are well laid out. Presbyteries have a Committee on Preparation for Ministry which, if well led and staffed, can guide the potential minister through the hoops, sometimes blazing, which lead to the final destination of readiness for a call.

From that point on, the Committee on Ministry takes over.

The law enforcement-friendly congregation

Law enforcement officers and their families make great church members. Police officers are passionate volunteers, generous with their time and money when they see a need, and genuinely care about people with problems. And, what church wouldn't want a law enforcement officer on their property committee to advise the church about security issues? Police officers have many gifts to offer local churches.

The problem is too many congregations don't understand the law enforcement culture enough to be welcoming of this special segment of society. Officers often report they don't feel welcome in many congregations. Small insensitivity issues are enough to keep officers away. One officer was asked to leave his gun at home, so he quit attending. Another couldn't face the glares of a church member he had arrested for domestic violence months before. Pastors who bash the government from the pulpit drive officers away.

Sessions cannot tailor the church to fit each member, but for prospective law enforcement officer/members, sensitivity issues can be overcome with a little education and willingness for the congregation to learn about the law enforcement culture.

Test & Measure

I use the term "metrics" to describe the seventh key factor of Church Wellness.

I could as easily use words like "measurements" or "statistics" or "numbers." The point isn't the label, but the "test & measure" principles behind it:

"¢        we need to try out reasonably promising ideas 

"¢        we need to measure the outcomes of what we do

"¢        we need to be guided by those outcomes, making our next decisions on the basis of what worked or didn't work.

How effective is your church’s Web site?

An effective Web site is the heart of Communications Strategy.

To see how your church's Web site stacks up, try this simple method:

Open a search engine, type in the name of a church you admire, and open its Web site. Bookmark it. Find six or more, including your church's likely competition. Open your church's Web site.

Now click from one to the next. Scan it for five seconds -- the amount of time the normal Web user will give to a site's home page -- and then click to another.

Make note of your immediate reaction. First impressions are everything on the Web.

A proposal to make meetings more Christ-centered and Spirit-filled

I  Introduction
A. As a Church, our whole focus is to serve God by becoming the Body of Christ that reveals the kingdom of God that is among us (Luke 17: 21). As members of the Body, we are to find ways to maintain unity while integrating the different gifts of the Spirit in our individual and communal ministries (I Cor. 12: 12-31). 

B. The reality is that while many in the Church are Christ-centered in their faith, human pride and sin lead all of us still to become self-centered. This self-centered pride often leads us to strive for power and control within the church. The battle for power can spread division throughout the church as the desire of certain individuals and groups to wield and maintain that power and influence within the Body becomes a stronger motivation than the desire to seek the will of Christ and the guidance of the Holy Spirit. 

C. The Presbyterian Church (U.S.A.) has adopted Robert's Rules of Order as its standard guide to practice in conducting its meetings. Robert's Rules of Order, while an effective program for conducting business and political meetings, is a wholly secular program. It is not a program that seeks to discern God's will. It was created by a military general as a way creating a standard procedure for debate in order to conduct meetings in a more effective and efficient manner. It is rooted in the desire to channel the human tendency to fight, rather than in the spiritual yearning and to seek God's truth and will.

D. The purpose of the following guide to discerning God's will as the Body of Christ is to offer a way of conducting meetings within the church -- within the Body -- that emphasizes seeking the will of God rather than the will of the people (as Robert's Rules of Order does); that emphasizes pastors and elders exercising spiritual leadership rather than temporal leadership; and that emphasizes discernment over debate. 

Creating a Robert’s Rules of Discernment

After reading the final report of the Theological Task Force on Peace, Unity, and Purity (PUP) of the Church, I was astounded. I never imagined that they would offer our heady, theology-obsessed denomination an emphasis on humble and prayerful discernment of God's will. 

Those of us Presbyterians steeped in the Christian mystical, spiritual tradition have long recognized the glaring absence of an approach to church polity emphasizing humble, communal discernment. Our denomination has been trapped in a cycle of continual debate and disagreement over issues such as the definition of "Reformed," what the essential tenets of the church are, worship styles, ordination requirements, and scriptural interpretation. What has been missing is a willingness of people on both sides of the debates to sit down with their theological adversaries, and to humbly ask together what Christ is calling us all to do, and what the Spirit is leading us to do. 

An interview with Linda Valentine

Editor's Note: Linda Valentine was elected executive director of the General Assembly Council at the 217th General Assembly, held in Birmingham, Ala., in June 2006. Outlook Editor Jack Haberer recently sat down with her to reflect on her first year in this leadership role.

JH: You're coming up on your first anniversary in the role of executive director of the GAC. First the easy question: What have you enjoyed most about this new calling?

LV: The people. Just meeting people all around the church. Seeing the breadth and depth of mission activity that we're engaged in. Truly you sense that this is bigger than any one congregation or any one presbytery.   

JH: The obvious second question:  What has been difficult or disappointing?

LV: There's so much to do. There's so much opportunity. Choosing the right ones to pursue. I continue to be disappointed, as so many of us are, with the ... contentiousness in the denomination that is distracting. Some of it is important. But there's so much positive going on that giving equal or more attention to that is a continual challenge.

Presbyteries respond differently after 2006 GA, TTFPUP report

When the General Assembly closed up shop in Birmingham last summer, there was a whole lot of shaking going on -- mostly from folks not too happy about the report on the Trinity or another from the Theological Task Force on the Peace, Unity, and Purity of the Presbyterian Church (U.S.A.).

But now, a year later, the quaking seems to have subsided, at least in some spots on the map. Some presbyteries are reporting relatively little tumult related to the theological task force report, with none of their congregations having initiated steps to leave the PC(USA).

While that may be true, there certainly have been some high-profile cases of churches heading off for the Evangelical Presbyterian Church (EPC) -- among them, Kirk of the Hills in Tulsa; Signal Mountain (Tenn.) Church; and most recently, the Memorial Church in Pittsburgh. A June 3 congregational meeting produced a vote of 951 to 93, to join other New Wineskins churches in a transitional non-geographic presbytery, in anticipation of ultimate affiliation with the EPC.

Questions about gay ordination: Answers can be complicated

Can practicing homosexuals now be ordained in the Presbyterian Church (U.S.A.)?

The short answer is "No." The more complicated answer is "Maybe."

What has been the Presbyterian Church's rule about ordaining practicing homosexuals?

The current law of the PC(USA) says:

Those who are called to this 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 of 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 Sacrament.

This is section G [for Government] 6.0106b of the Book of Order, part of the Constitution of the Presbyterian Church (U.S.A.). This section, sometimes called Amendment B by its opponents, was adopted by the General Assembly and a majority of presbyteries in 1997. For a decade it has withstood repeated challenges.