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Overture 02
On Deleting G-6.0106b, and on Providing a New
Authoritative Interpretation—From the Presbytery of Heartland.
The Presbytery of Heartland
respectfully overtures the 217th General Assembly (2006) to
do the following:
1. Provide the following authoritative interpretation:
Interpretative statements concerning ordained
service of homosexual church members by the 190th General
Assembly (1978) of the United Presbyterian Church in the United
States of America and the 119th General Assembly (1979) of
the Presbyterian Church in the United States, and all subsequent
affirmations thereof, have no further force or effect.
2. Direct the Stated Clerk to send the following
proposed amendment to the presbyteries for their affirmative
or negative votes:
Shall G-6.0106b be stricken? [Text to be
deleted is shown with a strike-through.]
“b. 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 (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.”
Rationale
Current denominational policies regarding
ordination contradict the foundational principle of Jesus’
teachings — God is love. From the early chapters
in the Old Testament where we read of Abraham and Sara inviting
three strangers to stay for dinner (Genesis 18) to the frequent
accounts of disciples in the early New Testament churches creating
an environment of welcoming, reconciliation, hospitality, and
generosity (Romans 13 and 14, 1 Corinthians 13, Ephesians 2,
Colossians 3, Hebrews 13, 1 John, etc.), the story of our faith
is one in which God and God’s people are instructed to
practice love. Jesus himself makes it clear that the greatest
commandment is love of God and that the second is like it: “you
shall love your neighbor as yourself” (Matthew 22, esp.
22:39). There are no exceptions to this expectation and yet
our ordination policies certainly do not communicate a message
of God’s love.
Current denomination policies regarding ordination
contradict the Great Commission of Christ, who instructed his
followers to go into all the world, making disciples, baptizing
and teaching (Matt. 28:16-20). The Scriptures call the church
out of itself and direct us to practice hospitality towards
all — even strangers (Hebrews 13), thereby demonstrating
the message of grace and welcome that draws people into the
community of faith. The Apostle Paul points out that “God
shows no partiality, but in every nation anyone who fears [God]
and does what is right is acceptable to [God]” (Acts 10:34-35).
Current denominational policies regarding
ordination contradict Scripture’s teachings about the
freedom of God’s Spirit to engage in surprising, new,
and unpredictable activities (John 3). Who of us can say with
absolute certainty precisely what is God’s will with regard
to the leadership of the church? For centuries we used biblical
texts as the basis of our opposition to the ordination of women
and inclusion of African Americans in our congregations. Now
we know both practices were sinful violations of God’s
will. Likewise, A Brief Statement of Faith reminds us that same
Spirit “calls women and men to all ministries of the Church”
(The Book of Confessions, 10.4, line 64).
Current denominational policies regarding
ordination contradict the value Scripture places on inclusive
welcome (Acts 8:26ff, 10:28 and 11:17). So, too, current ordination
policies conflict with numerous parts of the Book of Order
that underscore the church’s call to openness and inclusiveness
(G-3.0401, G-4.0100-.0404) and the rights granted to members
(G-5.0102 and G-5.0103, G-6.0107 and G-6.0108).
Current denominational policies regarding
ordination contradict the church’s understanding of the
Sacrament of Baptism. The Book of Order tells us that
in baptism “we die to what separates us from God.”
To be consistent with that teaching, we cannot then set up a
barrier (ordination) that separates some of the baptized from
their unity with God. Likewise we are told “baptism is
a sign and symbol of inclusion in God’s grace and covenant”
(W-2.3002), and “barriers of race, gender, status, and
age are to be transcended. Barriers of nationality, history,
and practice are to be overcome” (W-2.3005). If we are
willing to baptize all believers, then is it not incumbent upon
us to ordain all believers who are called by God into service?
Current denominational policies regarding
ordination contradict the basic principle of the church that
grants all men and women who are church members the right to
respond to God’s call to special ministries as elders,
deacons, or ministers of Word and Sacrament (G 6.0106a). There
is only one status or church membership that means one’s
sexual orientation should not be regarded when considering service.
Concurrence to Overture 02—From the Presbytery
of the Cascades (with Additional Rationale)
Rationale
The General Assembly has agreed that homosexual
persons who sincerely affirm “Jesus Christ is my Lord
and Savior” should not be excluded from membership (The
Church and Homosexuality, as approved by the General Assembly
of the UPCUSA, 1978, p. 59)
The Constitution of the Presbyterian Church
(U.S.A.) declares that all active members are “entitled
to all the rights and privileges of the church, including the
right ... to hold office” (Book of Order, G-5.0202).
The Historic Principles of the PC(USA) state
that “every Christian church, or union or association
of particular churches, is entitled to declare the terms of
admission into its communion, and the qualifications of its
ministers and members ...” (Book of Order, G-1.0302).
It will “further the peace, unity, and
purity” of our churches, presbyteries, and denomination
(G-14.0207g) to allow sessions and presbyteries their historic
rights and responsibilities to ordain to leadership those whom
they find called to serve.
Concurrence to Overture 02—From the Presbytery
of Detroit (with Additional Rationale)
Rationale
“God alone is Lord of the conscience”
(G-1.0301).
The Presbyterian Church (U.S.A.) “believe[s]
that there are truths and forms with respect to which men [sic]
of good characters and principles may differ” as to which
“it [is] the duty both of private Christians and societies
to exercise mutual forbearance toward each other” (G 1.0305).
Those who undertake particular ministries,
including those called to exercise special functions in the
church as deacons, elders, and ministers of Word and Sacrament,
“should be persons of strong faith, dedicated discipleship,
and love of Jesus Christ as Savior and Lord. . . . [whose] manner
of life should be a demonstration of the Christian gospel in
the church and in the world” (G-6.0106a).
Presbyterians of good characters and principles
may differ on the actions necessary to demonstrate the Christian
gospel in the church and in the world.
In each church the congregation has the power
to nominate and elect deacons and elders and the session has
responsibility and power to examine the qualifications of elders
and deacons (G-6.0106a, G-10.0102l, and G-14.0200).
Each presbytery has the responsibility and
the power to ordain, receive, dismiss, install, remove, and
discipline ministers of Word and Sacrament (G-11.0103n and G-14.0101).
Section G-6.0106b is being used to exclude
from elective office baptized active members of our churches
who are “entitled to all the rights and privileges of
the church, including the right . . . to vote and hold office”
(G-5.0202).
Section G-6.0106b abridges the responsibility
of sessions and presbyteries to determine the readiness for
office of active members. (G-6.0108b: “The decision as
to whether a person has departed from essentials of Reformed
faith and polity . . . ultimately becomes the responsibility
of the governing body in which he or she serves. (G-1.0301;
G-1.0302)”)
Historically, persons of strong faith, dedicated
discipleship, and love of Jesus Christ (both heterosexual and
homosexual) have been elected and ordained by their congregations
and presbyteries.
Although G-6.0106b applies equally to heterosexual
and homosexual persons, its enforcement is being directed only
toward gay, lesbian, bisexual, and transgender persons.
Attempts by the General Assembly and Permanent
Judicial Commission to resolve this issue have consumed great
amounts of time, energy, and money, and have lead to threats
of schism and other actions that endanger the peace, purity,
and unity of the church.
Concurrence to Overture
2—From the Presbytery of Genesee Valley (with Additional
Rationale)
Rationale
Section G-6.0106b of the Book of Order
violates our great theological and constitutional tradition
of hospitality and compassion. Jesus gave us this commandment:
“You shall love your neighbor as yourself.” The
Apostle Paul, addressing some of the major divisions of his
day, said: “There is no longer Jew or Greek, there is
no longer slave or free, there is no longer male and female;
for all of you are one in Christ Jesus” (Gal. 3:28).
The recent confessions affirm these commandments.
“Congregations, individuals, or groups of Christians who
exclude, dominate, or patronize their fellowmen, however subtly,
resist the Spirit of God and bring contempt on the faith which
they profess” (The Book of Confessions, The Confession
of 1967, 9.44). “In sovereign love God created the world
good and makes everyone equally in God’s image, male and
female, of every race and people, to live as one community”
(The Book of Confessions, The Brief Statement of Faith,
10.3, lines 29-32).
The confessions describe the basic principles
of our Reformed faith (Book of Order, G 2.0500). Section
G-6.0106b is blatantly inconsistent with the confessions because
it violates the overarching principle proclaimed in the recent
confessions—namely the equality of all people—and
reinstates lists of sins and categories of “second-class
citizens,” which have long since been placed in historical
context by the more recent confessions. The Larger Catechism
alone described 153 sins. Interpreted literally, a law that
bars ordination based on any of these sins would make most church
members ineligible for ordination.
The standards set forth in G-6.0106a have
served us well for many years and provide that candidates for
ordination should be persons of strong faith, dedicated discipleship
and love of Jesus Christ. “Their manner of life should
be a demonstration of the Christian gospel in the church and
in the world” (Book of Order, G-6.0106a).
Section G-6.0106b subverts the welcoming essence
of our faith. It creates absolute, categorical exclusions and
disregards important facts in specific cases. It excludes entire
categories of people regardless of their character and qualifications.
It attempts to make this exclusion absolute, as if it were an
essential tenet, which it is not. It ignores freedom of conscience,
one of the Historic Principles of Church Order (Book of Order,
G-1.0301(1)(a)). It undermines the authority and responsibility
of ordaining bodies to examine, ordain, and welcome those persons
whom they deem qualified for ordained office in our church.
It contradicts provisions in the Book of Order that mandate
an inclusive church (G-3.0401, G-4.0403, G-5.0103, and G-5.0202).
Finally, it is in conflict with the recent confessions.
It is not possible to accept a broad, punitive
meaning of G-6.0106b, and, at the same time, implement the clear
commandments of Jesus and the provisions in our Constitution
that require equality and inclusion. Failure to honor these
commandments and constitutional provisions “constitute
a rejection of Christ himself and causes a scandal to the gospel”
(Book of Order, G-5.0103).
Section G-6.0106b of the Book of Order
and the related authoritative interpretations concerning ordained
service are all theologically and constitutionally flawed and
must be eliminated.
Concurrence to Overture
2—From the Presbytery of Mid-Kentucky (with Additional
Rationale)
Rationale
Over the centuries and under the guidance
of the Holy Spirit, the Church has changed its understanding
and teaching concerning how God would have us live together
in God’s world. From the “Divine Right of Kings”
and “the earth as the center of the universe” to
slavery, segregation, and women as property, the Holy Spirit
has awakened the Church’s consciousness in ways the writers
of the Bible, conditioned by the culture of their day, could
never have imagined. (The Book of Confessions, The Confession
of 1967, 9.29)
In our time this Spirit-led emerging consciousness
is giving us new knowledge through literary and historical (especially
medical and psychological) understandings of human sexual orientation
and behavior. The church has an “obligation to approach
the Scriptures with [this] understanding (The Book of Confessions,
The Confession of 1967, 9.29) and is, therefore, confident that
God is speaking in our changing world and is calling for the
full inclusion of fellow Christians whose sexual orientation
is not heterosexual (The Book of Confessions, The Confession
of 1967, 9.30).
To continue, therefore, to exclude an entire
category of Christians from particular ministries in the church,
based on understandings made inoperative by new knowledge, is
not only destructive of sisters and brothers in Christ (Acts
10:28 and Book of Order, G-4.0403), but it is also to
stand against God (Acts 11:17). It is further to sin against
God by denying the possibility of God’s call to these
persons for particular ministries and by depriving Christ’s
Church of their gifts (Book of Order, G 6.0106a).
Concurrence to Overture
02—From the Presbytery of Western Reserve (with Additional
Rationale)
Rationale
In contrast to the dominant anti-gay culture,
which continues to send the message that lesbian and gay persons
and their families are not acceptable in many communities, the
biblical values of inclusive welcome (Acts 10:28, 11:17) and
love of neighbor (Romans 13:8-10) compel us to proclaim unambiguously
that we remain committed to the elimination of all barriers
to the full participation of gay and lesbian Presbyterians in
the life and ministry of the church, for it is the Spirit
who “calls women and men to all ministries of the church”
(The Book of Confessions, A Brief Statement of Faith,
10.4, line 64).
It is profoundly anti-evangelical, antithetical
to the Gospel, for the church to send the message that persons
for whom Christ died are outside the love of God. In addition
to the Scriptures, we stand on our confessions, lifting up particularly
these affirmations from A Brief Statement of Faith:
The Spirit justifies us by grace through faith,
sets us free to accept ourselves and to love God and neighbor,
and binds us together with all believers
in the one body of Christ, the Church. . . .
In a broken and fearful world
the Spirit gives us courage
to pray without ceasing,
to witness among all peoples to Christ as Lord and Savior,
to unmask idolatries in Church and culture,
to hear the voices of peoples long silenced,
and to work with others for justice, freedom, and peace. (The
Book of Confessions, A Brief Statement of Faith, 10.4, lines
54-57, 65-71)
Concurrence to Overture 02—From the Presbytery
of Baltimore (with Additional Rationale)
Rationale
There are times in the life of the community
of faith when humility before God’s divine initiative
must take priority over the human tendency to presume to know
the mind of God. There are Pentecost moments when the Spirit
blows new life and new vision into being, opening possibilities
for speech and action that transcend the barriers constructed
by human pride. There are historical moments in the life of
God’s covenant people that cry out for a witness to the
world that rises above polarized institutional debates. We believe
that time is now.
We further believe that G-6.0106b, as it has
been used specifically to discriminate against gay, lesbian,
bisexual, and transgendered Christians, presumes to say more
than we are entitled to say about the actions of God’s
Spirit in calling faithful persons to particular ministries
within Christ’s Church. The challenges of the twenty-first
century compel us to recognize and honor the gifts of all who
profess Jesus Christ as Lord and Savior. As reformed Christians,
we affirm that discernment regarding who may be called to particular
ministries is an on-going process to be approached prayerfully
in community rather than through institutionally imposed restrictions
that leave no room for the movement of God’s Spirit.
In this 50th anniversary year of the approval
of the ordination of women to ministries of Word and Sacrament,
we gratefully acknowledge that the Presbyterian Church (U.S.A.)
has been enhanced by the leadership of those once denied the
privilege of responding to God’s call by the limited vision
of the institutional tradition. In affirming the work of God’s
Spirit in calling women to ministry, the 1956 General Assembly
also affirmed the freedom of the Spirit and the Church’s
mandate to remain open to it:
God may endow women for service in His church
today. Whom He will call, and how many, and when and where,
we do not know. Only the Holy Spirit can say. We would infer,
however, that the manner of calling women into service would
be similar to that by which He has called men into His service…Let
us seek to avoid being in the position of making rules for
our church which would prevent the Holy Spirit calling those
whom He desires. (Minutes, PCUS, Part I 1965:138, 140.)
[Note: In using this quotation, we acknowledge the presence
of masculine exclusive language while rejoicing that our language
has continued to evolve in a way that is more inclusive and
just.]
In the year 2006 we continue to affirm: God
may endow men and women—regardless of sexual orientation—for
service in God’s church today. Whom God will call, and
how many, and when and where, we do not know. Only the Holy
Spirit can say.
Concurrence to Overture 02—From the Presbytery
of East Iowa (with Additional Rationale)
Rationale
It is our hope that the 217th General Assembly (2006) will mark
the beginning of the end to the discrimination against gay,
lesbian, bisexual, and transsexual persons in the life and ministry
of the Presbyterian Church (U.S.A.). Removing G-6.0106b and
the related authoritative interpretations would enhance mutual
trust because such removal would be a sign that presbyteries
and sessions are respectful of the others’ integrity.
The connectional system is a precious hallmark of the Presbyterian
Church (U.S.A.) and can only function effectively when there
is trust. The removal of G-6.0106b would be an important step
toward furthering the peace, unity and the purity of the church.
God is the One who loves us all into being and the One who calls
people to ministry. Many have heard God’s call to ordained
ministry in the Presbyterian Church (U.S.A.) but are prohibited
by G-6.0106b and the related authoritative interpretation from
ordination. Nominating committees are at a great disadvantage
in many congregations because there are people who are called
by God to serve but may not be asked because of G-6.0106b.
“Reformed and always reforming” is a precious tenet
of the Presbyterian Church (U.S.A.). That is consistent with
the biblical view of God who is always creating and always doing
a brand new thing (Isa. 42:9; 43). God is calling many people
to ordained ministry whom the church is excluding through G-6.0106b.
And yet, “God, who knows the human heart, testified to
them by giving them the Holy Spirit, just as he did to [the
rest] of us” (Acts 15:8). Just as God did a new thing
in the Jerusalem church when Gentiles were admitted as members
in full standing, we believe that God continues to offer newness
and more inclusivity today, including the full inclusion and
participation of those persons that G-6.0106b presently excludes.
We believe that it is faithful to continue opening doors that
the church has closed because of contextual, historical, or
societal conventions.
The Historic Principles of the Presbyterian Church (U.S.A.)
indicates that “every Christian Church, or union or association
of particular churches, is entitled to declare … the qualifications
of its ministers and members ...” (G-1.0302). Presbyteries
and sessions have always been the place of that tradition of
decision-making. Section G-6.0106b puts a severe constraint
on sessions and presbyteries to fulfill their historic functions.
Just as the confessions over the centuries have incorporated
new ideas and concerns that reflect different periods of time,
Scripture, too, is often its own self-corrective as seen in
the admission of Gentiles into the early church, people that
Scripture had formerly declared unclean. Jesus understood that
the law was often used as a trap. In his life, Jesus illustrated
over and over again that living by the spirit of the law superseded
living by the letter of the law. We believe that he gave the
scribes and all of us a definitive word: “The first [commandment]
is, ‘Hear, O Israel: the Lord our God, the Lord is one;
you shall love the Lord your God with all your heart, and with
all your soul, and with all your mind, and with all your strength.’
The second is this, ‘You shall love your neighbor as yourself.’
There is no other commandment greater than these” (Mark
12:29-31).
Concurrence to Overture 2—From the Presbytery
of Lake Michigan (with Additional Rationale)
Rationale
The biblical values of inclusive welcome (Acts
10:28, 11:17) and love of neighbor (Rom. 13:8-10) compel us
to proclaim that we are committed to eliminating all barriers
to the full participation of Presbyterians who are gay and lesbian
in the life, witness, and ministry of the church.
The Apostle Paul taught, “Now there
are varieties of gifts, but the same Spirit; and there are varieties
of services, but the same Lord; and there are varieties of activities,
but it is the same God who activates all of them in everyone.
To each is given manifestation of the Spirit for the common
good” (1 Cor. 12:4-7). We believe, as Presbyterians, the
Holy Spirit speaks through the voice and the vote of a congregation
or governing body when calling deacons, elders, and ministers
of Word and Sacrament. Section G-6.0106b of the Book of Order
hinders the movement of the Holy Spirit in discerning call to
church office. Furthermore, G-6.0106b conflicts with the long-held
standard set forth in G-6.0107, which states, “the government
of this church is representative, and the right of God’s
people to elect their officers is inalienable.”
We uphold the words and ideals outlined by
a majority of the biblical scholars who were faculty members
of our Presbyterian seminaries in their 2001 statement, “The
Whole Bible for the Whole Human Family.” Their statement
encourages us to interpret biblical passages in light of the
whole Bible, to be careful not to “wrest” passages
out of context, to be mindful that the concept of homosexuality
as we now understand it was not in the Bible, and to remember
that it is Jesus Christ, the Redeemer and Resurrected Savior,
who is the Living Word of God. Furthermore, the statement reminds
us “this debate often revolves around six passages that
refer to same-sex relationships. On careful reading, these passages
seem to be advocating values such as hospitality to strangers,
ritual purity, or the sinfulness of all human beings before
God.”
This is consistent with the tone of The Confession
of 1967, which states,
Confessions and declarations are subordinate
standards in the church, subject to the authority of Jesus
Christ, the Word of God, as the Scriptures bear witness to
him. No one type of confession is exclusively valid, no one
statement is irreformable. Obedience to Jesus Christ alone
identifies the one universal church and supplies the continuity
of its traditions (The Book of Confessions, The Confession
of 1967, Preface, 9.03).
Furthermore, “The Scriptures, given
under the guidance of the Holy Spirit, are nevertheless the
words of men, conditioned by the language, thought forms, and
literary fashions of the places and times at which they were
written. They reflect views of life, history, and the cosmos
which were then current” (The Book of Confessions,
9.29).
Careful study of the gospel accounts shows
that Jesus never once mentioned, let alone condemned, homosexuality.
The four gospel accounts repeatedly tell the story of Jesus’
clear and unequivocal condemnation of self-righteousness, piety,
hypocrisy, and the hoarding of wealth and resources. We ask,
why then should we include those who are condemned by Jesus
and yet exclude those whom Jesus did not condemn?
Concurrence to Overture 2—From the Presbytery
of Newark (with Additional Rationale)
Rationale
Section G-6.0106b states that church officers
are “to lead a life in obedience to Scripture and in conformity
to the historic confessional standards of the church.”
Scripture calls us to be obedient to Jesus Christ (1 Peter 1:2)
and to truth (1 Peter 1:22). Furthermore, the confessional standards
require us to be “led and instructed” by these standards
(G-14.0405b3), rather than conform.
In identifying aspects of “the manner of life of church
officers that demonstrates the Christian gospel” (G-6.0106a),
we are concerned that G-6.0106b singles out sexual practice
for special treatment while ignoring other actions that Scripture
and the confessions consider to be of equal or greater importance.
For example: oppression, and injustice toward the poor and hungry
(Isa. 58:1-10), “undue silence in a just cause,”
“speaking untruth, lying, slandering, backbiting, detracting,
talebearing, whispering, scoffing, reviling.” (The
Book of Confessions, The Larger Catechism 7.254).
Concurrence to Overture 2—From the Presbytery
of Newton (with Additional Rationale)
Rationale
In the bible, Paul tells the church at Galatia:
“As many of you as were baptized into Christ have clothed
yourselves with Christ. There is no longer Jew or Greek, there
is no longer slave or free, there is no longer male and female;
for all of you are one in Christ Jesus (Gal. 3:27-28).
In the Book of Order we find the following
statement: “Baptism enacts and seals what the Word proclaims:
God’s redeeming grace offered to all people. Baptism is
God’s gift of grace and also God’s summons to respond
to that grace. Baptism calls to repentance, to faithfulness,
and to discipleship. Baptism gives the church its identity and
commissions the church for ministry to the world” (W-2.3006).
In The Confession of 1967 it states: “By
humble submission to John’s baptism, Christ joined himself
to [all people] in their need and entered upon his ministry
of reconciliation in the power of the Spirit. Christian baptism
marks the receiving of the same Spirit by all his people…”
(The Book of Confessions, 9.51)
In A Brief Statement of Faith it says:
In sovereign love God created the world
good
and makes everyone equally in God’s image
male and female, of every race and people,
to live as one community. (The Book of Confessions,
10.3, lines 29-32)
and
The Spirit justifies us by grace through
faith,
sets us free to accept ourselves and to love God and neighbor,
and binds us together with all believers
in the one body of Christ, the church.
The same Spirit
who inspired the prophets and apostles
rules our faith and life in Christ through Scripture,
engages us through the Word proclaimed,
claims us in the waters of baptism,
feeds us with the bread of life and the cup of salvation,
and calls women and men to all ministries of the Church. (The
Book of Confessions, 10.4, lines 54-64
It is well stated in the PC(USA) that all
people are baptized by the same Spirit and everyone in our faith
community is eligible to receive the gift of God’s grace.
Therefore, we believe it is an egregious act for some in our
church to be marked as if they are not baptized and to be treated
as if they stand outside of God’s grace and full fellowship
of the church. Paul tells the church at Rome, Nothing we do,
or fail to do, can “separate us from the love of God in
Christ Jesus our Lord” (Rom. 8:38). And yet, we exclude
some because of who they are as human persons. We believe that
continuing to use statements of interpretation that do not recognize
the full baptism of every member of the church is harmful to
both the truth of the gospel and the integrity of the church.
Concurrence to Overture 2—From the Presbytery
of the Twin Cities Area (with Additional Rationale)
Rationale
We believe that the presence of G-6.0106b
within our Book of Order has created a hostile and divisive
environment in our church that is contrary to God’s reconciling
love and the spirit of our Reformed faith. We are greatly saddened
over the number of accusations and judicial cases that have
arisen as a result of this measure. These trials have caused
the church to spend inordinate financial and human resources
defending an exclusionary policy that is not an essential of
the Reformed faith, drawing precious resources away from the
primary mission of the church.
The effects of compliance with G-6.0106b run
counter to the sentiment of G-5.0103 that “Each member
must seek the grace of openness in extending the fellowship
of Christ to all persons.” Failure to do this, it continues,
“constitutes a rejection of Christ himself and causes
a scandal to the gospel.” We would honor Christ’s
last prayer with his disciples that all may be one (John 17:11)
and would heed the admonition of the New Testament writers that
we avoid needless controversies lest the body of Christ be divided.
Presbyterians have historically valued the
rights of governing bodies to make decisions that affect them
the most directly, seeking unity in the essentials of faith
but not necessarily in “truths and forms with respect
to which [people] of good characters and principles may differ”
(Book of Order, G-1.0305). Biblical interpretations differ,
and the church may therefore leave it to local governing bodies
to act out of their own faith as discerned together in prayer
and under the guidance of the Holy Spirit when such interpretations
are in conflict.
The confessions of our church are valuable
guides in our decisions about ordination and many other issues,
but they are always subordinate to Jesus Christ and the authority
of Scripture (Book of Order, G-1.0307 and G-20200; The
Book of Confessions, 3.18-.20, 5.011-.014, 6.010, and 9.03).
Our constitution affirms that “God alone is Lord of the
conscience, and hath left it free from the doctrines and commandments
of men which are in anything contrary to his Word, or beside
it, in matters of faith or worship” (Book of Order,
G-1.0301; see also G-1.0305 and G-1.0307; The Book of Confessions,
5.010-.014, 6.109, 6.174-.175, 7.215, and 8.20-.21).
The church “is called to be a sign in
and for the world of the new reality which God has made available
to people in Jesus Christ,” reflecting that “(1)
Sin is forgiven. (2) Reconciliation is accomplished. (3) The
dividing walls of hostility are torn down” (Book of
Order, G-3.0200b). This leads to an affirmation of diversity
and the welcoming inclusion of all people (Book of Order,
G-3.0401, G-4.0203, G-4.0401-.0403, G-5.0202, and G-9.0104;
The Book of Confessions, 9.06-.07, 9.10, 9.19-.20, 9.22,
9.29, 9.31-.33, and 9.44).
We understand our polity and system of ordination
to mean that leaders are called by God and confirmed by the
people, and that all members whose manner of life demonstrates
the gospel and who possess the gifts and training for leadership
have opportunities to participate in leadership. In faithfulness
to our call to be good stewards of the resources entrusted to
us, we would affirm and enable ordained service and outreach
by all in whom we discern a call to serve (Book of Order,
G-1.0306, G-4.0402, G-4.0403, G-6.0102, G-6.0107, G-7.0103,
G-10.0102l, G-14.0201, and G-14.0204).
In our continuing struggle on these issues,
the church is called to be open to God’s continuing reformation
“according to the Word of God and the call of the Spirit”
(Book of Order, G-2.0200; see also G-4.0401, G-4.0303,
G-10.0102j, and G-18.0101; The Book of Confessions, 9.03
and 9.29).
Concurrence to Overture
2—From the Presbytery of Southern New England (with Additional
Rationale).
Rationale
Reconciliation is the hope of this overture. Despite all the
passionate rhetoric, rumors and innuendoes, we believe reconciliation
through clarification and resolution was the hope of those who
drafted and ratified what is now G-6.0106b. Sadly, G-6.0106b
has failed in its purpose. If anything, it has deepened the
painful divisions experienced by men and women of good faith.
Reconciliation must be our hope. Reconciliation is not a compromise
of true belief. It is the possibility God has given us. We are
God’s people, brothers and sisters. As God’s people,
we have no choice. We are family. Anything that makes reconciliation
harder must be overcome.
Reconciliation is God’s promise to us. All have sinned.
None deserve God’s love. It is not ours to use God’s
gifts to cause the alienation of any of God’s people.
Reconciliation is not ours to withhold. It is God’s gift.
Reconciliation will not be achieved by winning votes. Yet this
overture must pass before the work of reconciliation can begin.
Removing G-6.0106b will not heal our denomination; it is a step
toward that end. Removing it will affirm of our trust and love
for each other. It will affirm that we trust each other to act
for the good of the whole church when we ordain and install
leaders.
Reconciliation is our hope in God. In calling for the passage
of this overture, we lay claim to hope. Section
G-6.0106b and its related interpretive statements create a situation
where some have power over others. Many dare not speak the truth
of their experience of God. Many live in fear that their truth
will cause others to exclude them from their livelihood, from
their church community, from their family. People of all theological
perspectives know this fear. Many experience G-6.0106b and its
interpretations as denying the reality of God’s reconciling
grace. We still see as if in a dim mirror. In humility, we need
to learn all we can from each other. We need to move beyond
our past efforts, however well intentioned, so we can reason
together and again show the world how Christians love one another.
Concurrence to Overture 2 from the Presbytery
of Hudson River.
Concurrence to Overture 2—From the
Presbytery of Boston (with Additional Rationale).
Rationale
The Gospel of Matthew tells us
that the last words of Jesus to his disciples were a commissioning:
to “make disciples,” to “baptize them,”
and to “teach them to obey” everything that Jesus
commanded. A list of his commandments for us today would include,
at a minimum, “love one another,” “feed my
lambs … tend my sheep,” and “do to others
as you would have them do to you.”
For some years now, the church has been sorely ineffective in
reaching disciples and in teaching them to care for those most
in need. Sadly, even those already in the church have been negligent
in meeting the tasks of feeding, clothing, housing, visiting,
and welcoming. In significant part, our preoccupation with the
matters that are addressed by G-6.0106b and by the various interpretative
statements on ordination of homosexuals has caused us to fall
far short of Jesus’ great commandment.
The time has come for all in the church to repent of our preoccupations.
The repeal of G-6.0106b and the negating of the interpretative
statements will allow us to do just that. If we can honestly
and respectfully relate to one another, we will realize that
the removal of these provisions will lead neither to the wholesale
ordination of unqualified or unworthy candidates to the offices
of the church, nor to the creation of a “right”
to ordination for any class of candidates. Rather, such an action
will return ordination decisions to the hands of our governing
bodies, where we can expect such decisions to be handled with
integrity, discernment, and prayer. When that happens, we can
assume with confidence that, in the wisdom of the Reformed tradition
and with the guidance of the Holy Spirit, the church’s
ordained leadership will continue to be composed of those whom
God would entrust with leadership.
Our energies can then refocus on those who are hungry in body
and those who are hungry in spirit.
Concurrence to Overture 2—From the
Presbytery of Chicago (with Additional Rationale).
Rationale
The impact of G-6.0106b in its application
has been far greater than simply excluding some from ordained
office. It has allowed a class distinction to be constitutionally
enshrined, creating two classes of baptized Christians-those
who are eligible for ordained office in the church, and those
who are not.
Not since the now-abandoned prohibitions on divorced officers
and clergy in our predecessor denominations has one class of
members been singled out in a Presbyterian constitution for
automatic disqualification from eligibility for ordained office.
The automatic exclusion of such persons from eligibility inexcusably
divides the body of Christ. In the first letter to the church
at Corinth, the Apostle Paul reminds us:
For in the one Spirit we were all
baptized into one body ... and we were all made to drink of
one Spirit. Indeed, the body does not consist of one member
but of many. If the foot would say, “Because I am not
a hand, I do not belong to the body,” that would not
make it any less a part of the body ... The eye cannot say
to the hand, “I have no need of you,” nor again
the head to the feet, “I have no need of you.”
(1 Cor. 11:13-15, 21)
But G-6.0106b does precisely that.
One class of Christians is effectively being told, “the
body has no need of you.” This communicates to those same
children of God that in our denomination, they are not part
of One Body, but are foreign, to be isolated and treated differently
from all others. Such a position puts the lie to what Scripture
says about baptism, what we say active membership means (G-5.0202),
and what we say is the relationship between membership and ordained
office (G-6.0102).
Though its proponents argue that the measure deals only with
conduct, in reality G-6.0106b and its predecessors in our polity
are statements by one portion of the baptized body of Christ
to all lesbian, gay, bisexual, and transgender Christians, whether
partnered or not, sexually active or not, that in the Presbyterian
Church (U.S.A.) their “membership” in the body is
at best second class, and, at worst, neither desired nor honored
as equal with all other members. This is a scandal to the gospel
of Jesus Christ and has no place in the Constitution of the
Presbyterian Church (U.S.A.).
Concurrence to Overture
2—From the Presbytery of Des Moines (with Additional Rationale).
Rationale
Definitive guidance and authoritative interpretations issued
by the General Assemblies and Permanent Judicial Commissions
of the Presbyterian Church (U.S.A.), the United Presbyterian
Church in the United States of America, and the Presbyterian
Church in the United States prior to the inclusion of G-6.0106b
in the Book of Order stated that “self-affirming, practicing
homosexual persons” were not fit for service in ordained
positions within the church. These statements had the effect
of amending our constitutional standards for ordination without
the ratification of the presbyteries. These statements also
have contributed to conflict and confusion in the church, and
undermined respect for the Constitution.
We believe that the presence of G-6.0106b within the Book
of Order creates a hostile and divisive environment in
our church contrary to God’s reconciling love and the
spirit of our Reformed faith, and increasing numbers of accusations
and judicial cases have caused the church to spend invaluable
financial and human resources defending this policy. These resources
have taken away from the primary mission of the church.
The effects of compliance with G-6.0106b
are counter to the sentiment of G-5.0103 that “Each member
must seek the grace of openness in extending the fellowship
of Christ to all persons.” Failure to do this “constitutes
a rejection of Christ himself and causes a scandal to the gospel.”
The church “is called to be a sign in and for the world
of the new reality which God has made available to people in
Jesus Christ. ... (1) Sin is forgiven. (2) Reconciliation is
accomplished. (3) The dividing wall of hostility are torn down”
(Book of Order, G-3.0200). This leads to an affirmation
of diversity and the welcoming inclusion of all people (Book
of Order, Sections G-3.0401, G-4.0203, G-4.0401-.0403,
G-5.0202, G-9.0104, The Book of Confessions, Sections
9.06-.07, 9.10, 9.19-.20, 9.22, 9.29, 9.31-.33, and 9.44).
Concurrence to Overture 2 from the Presbytery
of de Cristo.
Concurrence to Overture 2—From the
Presbytery of New York City (with Additional Rationale).
Rationale
We have reflected patiently and prayerfully
for three decades, in a spirit of inquiry and openness, striving
to be faithful both to our beloved family of faith in the Presbyterian
Church (U.S.A.) and to the gospel message.
We have heard the stories of countless individuals called to
ministry who live in fear of rejection by the very body they
are called to serve. This fear keeps them from responding to
God’s call to serve and being whole and integrated members
of the body of Christ.
We have observed with sadness the judicial trials ripping the
fabric of our communities, with anger the conclusion that some
are more worthy than others, and with alarm the increasing desire
in our fellowship to debate supposed heretics rather than to
nurture sincere believers. However we see hopeful signs of God’s
presence in the midst of confusion, chaos, and disappointment
as we seek to discern with one another the will of God in our
lives.
We affirm the founding principle of our denomination, that God
alone is Lord of the conscience (G-1.0301) in all things.
We are faithful to the Living Word of God in Scripture when
we believe Christ’s promise; “anyone who comes to
me, I will never drive away” (John 6:37b).
We affirm the possibilities of revelation and reform, that Scripture
may deliver a fresh word of hope and challenge to every generation
that faithfully searches its pages for the truth and that our
understandings of the natural world and human sexuality are
incomplete.
We are faithful to all our brothers and sisters in Christ when
we value reconciliation and walk alongside all those who search
for the Christian path in their lives as, indeed, we all do.
We are faithful to our Lord God when we honor and express in
our corporate and individual lives the reality of the amazing
and unfathomable grace on which we all depend.
Therefore, we urge the General Assembly and presbyteries to
prayerfully consider the removal of both G-6.0106b and the related
authoritative interpretations in an effort to further the peace,
unity, and purity of the church.
Concurrence to Overture
2—From the Presbytery of the Redwoods (with Additional
Rationale).
Rationale
We, the members and representatives of the Presbytery of Redwoods,
affirm that Jesus Christ alone is the head of the church. Christ
calls the church into being, giving it all that is necessary
for its mission to the world, for its building up, and for its
service to God. We trust in Jesus Christ, who gives the church
its faith and life, its unity and mission, and its officers
and ordinances, to lead us in love and service (G-1.0100c).
Our church is divided over the issue of ordination of gay, lesbian,
bisexual, and transgender church members. Because it is Christ
who gives us our unity, our church’s division over the
issue of ordination of gay, lesbian, bisexual, and transgender
church members constitutes a scandal against Christ. We are
called to be one body, the church, living within the one Spirit
of God known through Christ, and because we have Christ we have
one faith, one baptism, one God and Creator of us all (Eph.
4:5-6, G-4.0202). In reaffirming our commitment to Jesus Christ
as head of the church, we remember that the church’s unity
is a gift of God (G-4.0201).
The church universal consists of all persons in every nation,
together with their children, who profess faith in Jesus Christ
(G-4.0101). With the earliest Christians, we confess that Jesus
is the Christ, that he is our hope, and that the church, as
Christ’s body, is bound to his authority and thus free
to live in the lively, joyous reality of the grace of God (G-1.0100d).
Therefore, we proclaim:
Jesus Christ is our hope. Membership in our churches is made
visible through baptism and profession of faith in Jesus Christ
as Savior and acceptance of his Lordship in all of life (G-5.0101).
Profession of faith in Jesus Christ is the cornerstone of participation
and membership in the church universal and particular.
Jesus Christ is our unity. In hope and joy, the congregation
shall welcome all persons who respond in trust and obedience
to God’s grace in Jesus Christ and desire to become part
of the membership and ministry of his church. No persons shall
be denied membership because of race, ethnic origin, worldly
condition, or any other reason not related to profession of
faith (G-5.0103).
Jesus Christ is our life. As with church membership, suitability
for church leadership and ordination is demonstrated by the
candidate’s faith, dedicated discipleship, and love of
Jesus Christ as Savior (G-6.0106a). The questions for ordination
comprehensively affirm the candidate’s undivided faith
in and full commitment to Jesus Christ in all of life (G-14.0207
and G-14.0405b).
Jesus Christ is our standard. When any singular moral, ethical
or doctrinal stance-from any point on the theological spectrum-becomes
the standard for membership, leadership, or ordination in the
church, we deny the definitive and fundamental importance of
faith in Christ and the sincerity of the candidate’s proclamation
of who Christ is in her or his life. God alone is Lord of the
conscience (G-1.0301.1a), and the church belongs to Christ alone
to rule, to teach, to call, and to use the church as he wills,
exercising his authority by the ministry of women and men for
the establishment and extension of his kingdom (G-1.0100b).
We seek God’s will for our church, and we recommit to
and proclaim the centrality of Jesus Christ and his love, ministry,
and proclamation of God’s coming realm in all that we
do. Our faith and life, unity and mission, officers and ordinances
are rooted in Christ alone, by the grace and guidance of the
Holy Spirit. Let us dare to do as our Savior and invite all
who confess Jesus Christ to participate in the full life and
membership of our church.
Concurrence to Overture 2—From the
Presbytery of San Francisco (with Additional Rationale).
Rationale
With the Church Universal, the Presbyterian Church (U.S.A.)
is commanded to “go and make disciples of all nations”
(Matt. 28:19). We have good news-life-saving news-to share.
People in our cities-confronted by unrelenting economic demands,
surrounded by clashing social cultures, buffeted by despair,
anxiety, and hopelessness, and often very far from home-need
especially to hear the good news of the Gospel of the unfathomable
and unfailing love of God. Like first-century Corinth, or Ephesus,
or Rome, our cities are ripe mission fields.
Yet evangelism in cities and beyond is greatly hampered by our
church’s rules that exclude and disqualify a whole class
of people whom our members and potential members know well.
A polity that appears to welcome gay, lesbian, bisexual, and
transgender people to sit in our pews, sing in our choirs, teach
in our Sunday Schools, and contribute to our offerings-but not
to serve in ordained office-is unpersuasive as “good news.”
Our own confessions remind us that “congregations, individuals,
or groups of Christians who exclude, dominate, or patronize
their fellowmen, however subtly, resist the Spirit of God and
bring contempt on the faith which they profess” (The
Book of Confessions, 9:44).
Our church has in recent years made significant changes to offer
needed flexibility in order to provide leadership in diverse
and emerging contexts. These actions appropriately recognized
that “there are varieties of gifts, but the same Spirit”
(1 Cor 12:4) and that it is the Spirit (not the Presbyterian
Church (U.S.A.)) that “calls women and men to all ministries
of the Church” (The Book of Confessions, 10.4).
Section G-6.0106b as usually interpreted excludes an entire
class of Presbyterians from service. Categorically refusing
to consider a substantial percentage of our members for ordained
service impedes the work of the Spirit, stands in the way of
discipleship, and impoverishes the work of the Kingdom.
Concurrence to Overture
2—From the Presbytery of Winnebago (with Additional Rationale).
Rationale
As part of its 1978 judgment that homosexual members should
not be ordained, the church also declared that “There
can be no place within the Christian faith for the ... fear
that is called homophobia” and that “Homosexual
persons who sincerely affirm ‘Jesus Christ is my Lord
and Savior’ ... should not be excluded from membership.”
Further, it called upon Presbyterians “to reject in their
own lives ... the sin of homophobia, which drives homosexual
persons away from Christ and the church” (The Church and
Homosexuality, Minutes, UPCUSA,1978, Part I). The Book
of Order stipulates that “An active member is entitled
to all the rights and privileges of the church, including the
right to ... hold office” (G-5.0202) and that the church
“shall give full expression to the rich diversity within
its membership ...” (G-4.0403). The continued practice
of barring gays and lesbians from ordination is in direct conflict
with the call to avoid homophobia and with our understanding
of what membership means and represents. |
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