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Torrance honored in Lebanon, Scotland ceremonies

 

Iain R. Torrance, president of Princeton Theological Seminary, was the honored speaker at the Baccalaureate Service marking the 50th anniversary of Haigazian University in Beirut, Lebanon June 26. Both the University of Aberdeen and St. Andrews University in Scotland also awarded him the honorary Doctor of Divinity degree at their summer graduation ceremonies.

Torrance preached at Haigazian's Baccalaureate Service, held in the First Armenian Church in Beirut, for the university's class of 2005. In his sermon, titled "Hope in the New World," he called Haigazian, an Armenian institution, "a beacon for hope and reconstruction in Lebanon as it stands at the threshold of a new stage in its history." The university was founded as a creative response to the genocide of Armenians in Turkey by those who had escaped, "carrying their vision and faith with them," Torrance said.

MRTI designates five companies for dialogue, possible divestment

The Presbyterian Church (U.S.A.) has named five companies in which it's considering divesting because of those firms' involvements in Israel -- involvement that a church committee contends contributes to the "ongoing violence that plagues Israel and Palestine."

During its meeting in Seattle on Aug. 5, the PC(USA)'s Mission Responsibility Through Investment committee (MRTI) named five companies -- Caterpillar, Motorola, ITT Industries, United Technologies and Citigroup -- it alleges have direct links to the violence, after considering a range of companies in which the church has investments and looking in detail at the business practices of each involving the Middle East.

Presbyterian mission work: What does the future hold?

The question of how American Presbyterians do mission work in an era of globalization -- and what those in declining mainline denominations in the U.S. can learn from the faithful in the rest of the world -- is very much on the minds of some in the church these days.

Among the questions being asked:

  • What changes should American churches be making in the way they approach international mission?

  • What lessons can be learned from the tremendous growth of the Christian church in parts of the southern hemisphere, and from the mission efforts initiated by churches from other countries?

  • What are the implications of the trend for congregations and individual Presbyterians to be involved directly in mission work?

  • What do young adults bring to the mix -- what excites them and what aren't they willing to tolerate?

Presbyterians are likely to be deep in conversation about this throughout the fall, in part through two upcoming conferences focused on global mission challenges.

Knoxville College president fired in trustee action August 8

The trustees of Presbyterian-related Knoxville College in Tennessee have fired President Barbara R. Hatton, alleging that she has managed the school "by creating fear and intimidation." The decision, effective immediately, was reached on August 8, during a special board meeting in Knoxville.

"It was a very sad day for Knoxville College and a very sad day for Dr. Hatton," said Beneva Bibbs, the Presbyterian Church (U.S.A.)'s associate for racial-ethnic schools and colleges.

Hatton's firing didn't please everyone. Four trustees, none of whom attended the meeting, resigned. They had informed the other trustees by fax that they planned to quit if Hatton was fired.

Profile: World Christians,world churches

As pastor of Black Mountain (N.C.) Church, John McCall loved his ministry. Thirty retired missionaries heard his sermons on Sundays. He saw theirs. "(They) were the first to volunteer, always willing to cross cultural boundaries; they had servant hearts," he observed.

"They were part of the way God turned my attention towards missions." After years at Black Mountain, he was a commissioner to the GA in Cincinnati when his life changed. As new mission co-workers were commissioned, he watched from "the nosebleed section." But shouldn't I be down there? he thought. He began working with the Worldwide Ministries Division office to fulfill that conviction.

He and retired mission co-workers Don and Jessie McCall (no relation) had been praying for more than a year about Taiwan. For his own assignment, he was leaning towards Latin America. But praying about Taiwan for so long kept those needs before him. He accepted an assignment to serve in Taiwan, beginning in 1996

Profile: Helping new life

It would be easy to mythologize Sue Makin. She works in an exotic place-- Africa--in a rural hospital, with a life-affirming task--trying to save the lives of mothers and newborn babies.

But she is a very articulate, practical, no-nonsense person without pretense.

Sue grew up in Florida without a clear life direction. After college and vocational school, she settled into work as a hospital lab technician. Her work in the hospital challenged her to go to medical school. While studying, she began to pray about the possibility of mission service. While still a lab tech, she volunteered in a health clinic where she saw the toll on young women from drug use, STDs and other complications. Her interest grew in the OBGYN specialty, where doctors address the problems she saw. It has been a satisfying choice. "A birth is a happy event, I sometimes get to do a little surgery and internal medicine. There are elements of the beginning and end of things," she says.

Presbyterian missions: Knowing heritage, serving as global partners

Missions as an integral part of Presbyterian church life and biblical mandate is both Tom Hastings' practical work and his urgent interest. The church devalues its past and waters down its present and future missions mandate at its peril, he says.

Appointed a PC(USA) mission worker in 1988, Hastings teaches practical theology and Christian education at Tokyo Union Theological Seminary. He also lectures and preaches, and works in a prison chaplaincy ministry.

As with many who live and serve in two countries and contexts, Hastings' appreciation and concern for both his American home church and Christian work in Japan are evident.

The years Presbyterians have worked with local believers in Japan span years of change, turmoil and reconfiguration in missions efforts by American churches, he says. Presbyterians came to Japan and often did excellent work in education, health, and church work. By the 1970s, Christians in America were backing away from the stereotypes of bad mission work, but lost touch also with what was important, he says.

While American Presbyterians are indifferent or ignorant of their history, Japanese Presbyterians take it very seriously, he says. "The Presbyterian legacy in Japan is taken very seriously in Japan," he says. Over the past century, hundreds of American Presbyterians have served in Japan. "Who will be the stewards of this history?" he asks.

Mission is the heart of the church

"Mission-Mission-Mission." I've said it hundreds of times as I go around the Presbyterian Church (U.S.A.), but until churches really get into it themselves, it's just words.

Once I visited a presbytery in Mississippi. Presbyterians there had just completed a mission trip to Mexico. Several of them rose and gave detailed reports of helping with construction, Bible school, and other projects. A young teenager was the last one to speak. He rose and quickly and simply said, "I found out while on this trip that Americans have too much stuff," and he sat down.

It was one of the best mission talks I ever heard.

If all Presbyterians could realize how fortunate and blessed we are compared to the rest of the world, it would change lives and priorities.

New Wilmington power

I grew up at the New Wilmington Missionary Conference. I came first at age two months; family members were commissioned as missionaries there. My husband and I first met as thirteen-year-olds at--where else--New Wilmington. As a missions volunteer in Ethiopia in 1971, I wept realizing I was missing the conference--the only one I have missed. Our four children were "Conference Kids" and then high school delegates at NWMC.

But years have passed. I am no longer a Western Pennsylvania teenager. I wouldn't label myself an evangelical conservative. Now I have grown up, I am old. And wise. I am smarter, much more savvy theologically, sophisticated. I have been to seminary. I believe there is a God, but all of this evangelical language about Jesus and your call, and what the Lord did this week is annoying. I am tired of the easy answers to the big questions. I am tired of inadequate or pompous answers given by individual people pretending to be God Himself talking. Cynical might be a good word for my mood.

Yeah, I'm cynical.

But here I am back at Conference and Conference starts to work its power on me. It happens every year.

Task Force expectation: fostering honest conversation

Presbyterians, beware the Ides of September.

All right, technically the Ides of September falls on the 13th and I'm referring to the 15th. People from many sectors of the PC(USA) are waiting expectantly for that date, for the release of the report of the Theological Task Force on the Peace, Unity, and Purity of the church. The Presbyterian Outlook recently featured an editorial as well as several articles and letters on this topic:
 

Common Ground: Task Force, small groups seeking way forward for PC(USA)

Common Ground: Montreat meeting focuses Columbia Grads on future

September 15 (editorial, May 30 2005 issue)

Letters to the Editor response to 'September 15'.
 

Some groups like More Light Presbyterians have elected not to wait but to act peremptorily:  https://www.mlp.org/resources/overturefaq.html . Many presbyteries have already begun softening the church in anticipation. I find I am a bit more inclined to proceed with extreme caution.

From Christendom to World Christianity: A Review Essay

Andrew F. Walls, The Missionary Movement in Christian History: Studies in the Transmission of Faith. Maryknoll: Orbis Books, 1996. 266 pages; and The Cross- Cultural Process in Christian History. Maryknoll: Orbis Books, 2002. 284 pages.
 

An intriguing intramural debate is being waged today among members of the mission studies academy -- a debate about terminology. What is the best phrase to describe the result of revolutionary change in Christian demographics that occurred at the end of the 20th century? This change concerns the center of gravity of Christian adherents in the world. Mission demographers, David B. Barrett and Todd M. Johnson, document in their massive publication (The World Christian Encyclopedia, Oxford, 2001) that by the year 2000 there were more Christians in the southern and eastern hemispheres than in historic Christendom--Europe and North America. Philip Jenkins has highlighted this phenomenon in his work, The Next Christendom (Oxford, 2002), claiming that perhaps as many as two-thirds of the world's Christians will live outside the West by 2050. Shall we refer to this global Christian movement as "world Christianity" or "global Christianity"? By either name 21st century Christianity not only now is firmly established as a world-wide phenomenon but also has become predominantly a non-Western religion.

Whose Religion is Christianity? Christianity beyond the West

by Lamin Sanneh. Grand Rapids: Eerdmans, 2003. Pp. xii, 138. ISBN 0- 8028-2164-2. $12.

In the course of the 20th century, Christianity finally outgrew its long Western phase of development, underway since the time of Constantine. A world religion had emerged by the end of the modern era, an "ambi-cultural" network of Christian faith communities that will not be bound by past patterns of social, aesthetic, or even theological conformity. Lamin Sanneh, D. Willis James Professor of Missions and World Christianity at Yale Divinity School, is not concerned to establish these facts here. Instead, his burden is to explore the implications of Christianity's unfolding polycentric future, where the edges of greatest growth are to be found in places like China and sub-Saharan Africa, rather than in the old North Atlantic heartlands of 19th century Christendom.

The long and short of it

Presbyterians need both long-term and short-term mission workers, and I call on Presbyterians to support both. We can afford both, if we renew our commitment and improve our stewardship practices. I also call on Presbyterians to improve what you do in short-term mission, and to update your understandings of what we do together through long-term service.

Beauty and suffering: An African journal

Last spring, Moderator Rick Ufford-Chase made an extended visit to the Democratic Republic of Congo to visit the churches and peoples of the two Presbyterian partner denominations of the PC(USA). As he traveled, he kept a running journal of his experiences and observations …

Task Force Recommendations release August 25th

 

CHICAGO -- Tweak here, clarify there, make the sentences crisp and clear.

On Aug. 25, the Theological Task Force on the Peace, Unity and Purity of the Presbyterian Church (U.S.A.) will announce its long-awaited recommendations. But today -- the day before the big day -- the task force spent about an hour editing and improving draft sections of the report it had made public in July. The task force went back into closed session after that for more private discussions.

That leaves about a three-hour block of time scheduled for Aug. 25 to make the recommendations, discuss them and vote on the final report.

Many of the editing changes suggested were minor, meant to sharpen a point or clear up cluttered language -- there were certainly no roaring discussions. The task force members have seen these drafts before; any major differences of views, if they existed, apparently have been worked out in private.

So they concentrated today on the fine points.

Hanover Presbytery (1755): Samuel Davies and Patrick Henry

The organization of the Hanover Presbytery, now Presbytery of the James in Virginia, is a fascinating tale of pious migrants settling the Mid-Atlantic region, of emerging church leaders challenging them to grow and cooperatively come together during the turbulent years before the American Revolution broke out.

Francis Makemie, the father of American Presbyterianism, wrote A Plain and Persuasive to the Inhabitants of Virginia and Maryland (1750). He advised migrants to the New World to move south into Virginia and to build houses, churches, and school, to grow tobacco. Makemie then moved north, won a right to preach and build churches in New York and vicinity. He helped form America's first Presbytery. The body grew, disagreed over matters such as the First Great Awakening, split into Old Side -- New Side, but carried on. Pious people, but without clergy, streamed into Virginia. Some began to form "reading houses," as they were called, because Williamsburg's Anglican establishment would not allow other Protestants to build "churches." A William Morris, for example, joined with his neighbors to meet and study books they had, including Luther's Galatians commentary, John Knox's Scot's Confession, the Westminster Confession and Catechisms, and George Whitefield's sermons. The movement spread. When asked by authorities to which denomination they belonged, they identified themselves as Presbyterians, aided by New Side clergyman from New Castle, William Robinson.

Conversations between Christians with diverse theologies and political circumstance have never been easy.

"The mystery of peace is located in the nature and quality of relationship developed with those most feared."

-- John Paul Lederach
The Moral Imagination
 

Conversations between Christians with diverse theologies and political circumstance have never been easy. Last year, for example, the Southern Baptist Convention decided to quit the Baptist World Alliance because its theologies were "too liberal" and its criticisms of the United States too many.

A different crisis of ecumenical relations occurred last October in the Presbyterian Church (U.S.A.). With help from its world mission headquarters in Louisville and the participation of its Advisory Committee on Social Witness Policy, it sent a fact-finding delegation to the Middle East. Among other local hosts in visits to six countries were the Middle East Council of Churches and the Synod of Lebanon, Syria. Leaders of the latter asked the delegation to undertake a conversation with representatives of the militant Muslim group Hezbollah. Back in Louisville, denominational executives had advised "caution" about having such a meeting, but they never forbade the delegation to undertake it. The upshot of the event was the firing of two General Assembly staff members for incompetence in permitting that meeting to take place and for failing to protect the church against negative media publicity.

As a longtime student of the ethics of forgiveness and repentance, I have had to ponder the complexity of Jesus' word to disciples that they are to "love your enemies and pray for those who persecute you" (Matthew 5:44). That word applies as much to conflicts inside the church as outside. As a Presbyterian, I am proud of its ecumenical and social justice traditions; and I believe that this internal denominational controversy needs to be judged against the background of twentieth century ecumenical history. Many issues in the incident transcend this one denomination.

The Elusive Spirit of Just War: A Review Essay

 

Books reviewed:

Jean Bethke Elshtain, Just War Against Terror: The Burden of American Power in a Violent World. New York: Basic Books, 2003. 250 pages.

Edward Leroy Long Jr., Facing Terrorism: Responding As Christians. Louisville, KY: Westminster/John Knox Press, 2004. 117 Pages.

Oliver O'Donovan, The Just War Revisited. Cambridge, UK: Cambridge University Press, 2003.

Lingering Discontent

Dr. James Smylie’s article in this issue, looking toward the 250th Anniversary of the organization of Hanover Presbytery in 1755, reminds me of one of the losses of the 1983 reunion of the Northern and Southern Presbyterian denominations. “They” took away our name.

In defense of conversation between friends and enemies

“The mystery of peace is located in the nature and quality of relationship developed with those most feared.”

— John Paul Lederach
The Moral Imagination
 

Conversations between Christians with diverse theologies and political circumstance have never been easy.

A Worthy Beginning

Dr. James Smylie’s article in this issue, looking toward the 250th Anniversary of the organization of Hanover Presbytery in 1755, reminds me of one of the losses of the 1983 reunion of the Northern and Southern Presbyterian denominations. “They” took away our name.

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