Thank You!

I am filled with gratitude; I claim the beautiful words of the apostle Paul as my own, “I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you.” Since the Summer of 2005 when I started my service as Executive Presbyter I have been abundantly blessed. My particular work within our common ministry has been meaningful and challenging. I have grown and learned so much. I will forever carry in my heart the abiding relationships that blossomed over these years. I will be forever grateful for the opportunity I have had to serve our Church in this unique and special way, in this very special and gifted Presbytery. These years have deepened my love and commitment to our Presbyterian Church. Thank you!

While I am convinced the future is bright and there are exciting, new opportunities coming for our Presbytery, it is time for me to step away from my position as the Executive Presbyter. I am delighted to announce that I will be serving as the transitional pastor of our Lower Marsh Creek Presbyterian Church in Gettysburg. My last day of active service as the Executive Presbyter will be March 15, 2018.    

There are countless reasons why, at this time, this is a good and appropriate change for me. I hope, also, this creates a good opportunity for the Presbytery. Indeed, I am earnestly praying that my feeling that this is a calling from our Lord is accurate and true.

Obviously, since I am not leaving our Presbytery, this creates a bit of a complicated situation. Thus, while the Lower Marsh Creek congregation will continue to be involved in and abundantly supportive of our Presbytery, I personally will not be involved, in any way, in the ministry of the Presbytery for at least two years after the installation of your next Executive Presbyter.

  

Grace and Peace in Christ!

Mark

The roots of racism

The latest paper in the Presbyterian Mission Agency's Theological Conversations is by Professor Hak Joon Lee of Fuller Theological Seminary titled Redeeming Covenant: A Critical Reflection on Puritan Covenant Theology, Democracy and Racism in the United States. This is brilliant theological essay which clearly and precisely helped me understand the theological foundations of "America's original sin": racism. And these foundations are firmly rooted in the Reformed Tradition's commitment to covenant theology. How do we understand the continuing power and attraction of racist and white nationalist ideology within a nation that has such a robust Christian history? Professor Lee's thesis is that we must understand the roots of racism within our Christian history itself, and specifically within the themes of covenant theology which have been influential in our Reformed Tradition all the way back to the Puritans of New England. 

I am copying here from the concluding section of this important essay:

"Covenant theology has played a morally ambiguous and contradictory role in American political, religious and social history. In a certain sense, the idea of covenant symbolizes the best and the worst aspects of the United States. Perhaps, the gap between the universal inclusiveness of the covenant of Christ and the Puritans' practice of racism discloses the fractures within the soul of America." 

The web address to the essay is here:
www.presbyterianmission.org/wp-content/uploads/TheologicalConversation_RedeemingCovenant.pdf

A Prayer for Peace

A Prayer for Peace

The PC(USA) has a new mission co-working serving in Israel/ Palestine. It is important that our church has a presence and witness in the midst of this volatile region, advocating for Christians and the Church. Douglas Dicks offers this prayer for peace. See his webpage at the Presbyterian World Mission site: www.presbyterianmission.org/ministries/missionconnections/doug-dicks/.


Pray not for Arab or Jew,
For Palestinian or Israeli,
But pray rather for ourselves,
That we might not divide them in our prayers
But keep them both together
In our hearts.
When races fight,
Peace be amongst us.
When neighbors argue,
Peace be amongst us.
When nations disagree,
Peace be among us.
Where people struggle for justice,
Let justice prevail.
Where Christ’s disciples follow, let peace be our way.
Amen.

The Bible as a tool of resistance.

The Rev. Mitri Raheb taught (and published on their website) a Bible study for the recent meeting of the General Council of the World Communion of Reformed Churches. (Google search on "World Communion of Reformed Churches" and search under the tab "General Council for this Bible study and others.)

Copied here is a portion of Rev. Raheb's Bible study on the Pentecost story in Acts 2. He connects the multiplicity of languages on the day of Pentecost with the translation of the Bible into the vernacular languages of the people, which was a central thrust of the Protestant Reformation:

Based on this Lukan vision, the role of the native language became key to Christian mission. While in traditional Judaism the Bible was to be read in Hebrew, and in Islam the Quran can be recited only in Arabic and no translation is allowed, in Christianity each people have “to hear the gospel in their own native language.” God wants to speak to us in the languages in which we dream. This understanding of Acts 2 became key to Protestant theology— Protestant theologians from Wycliffe in England to Lefevre in France to Luther in Germany. In a context where Latin was the language of the ruling and oppressing empire (described often as Babylon) the Bible translation became a tool of resistance and liberation. 

While celebrating the 500th anniversary of the Reformation, we do not do the Reformation justice if we understood what happened in Wittenberg, Geneva, Zurich, Edinburgh or northern Italy as a mere religious revival. This was a resistance movement to empire, and the translation of the Bible was one tool of resistance. God had to speak the language of the people and not the language of empire. This is why the Bible was translated so far into more than 2500 different languages. 

In fact without Bible translation some languages would not exist in written form. This is not only true for tribal languages only but for most languages as well. The translation of the Bible and the development of written languages went hand in hand, not only in Coptic and Armenian as indicated before, but in most European languages as well. There is an interrelation between the King James Bible translation and the development of the standard English language, between Luther translation of the Bible into German and the development of the modern German language, etc.  

Pastoral Letter from General Assembly Moderators

The statement is copied from Presbyterian News Service:

August 28, 2017

Dear Sisters and Brothers in Christ of the Presbyterian Church (U.S.A.) and Friends,

Greetings in the name of Jesus Christ, the Redeemer and Reconciler.

We write to you as former Moderators of the General Assemblies of the Presbyterian Church (U.S.A.) and its predecessor churches, as disciples of Jesus Christ committed to the Gospel’s witness and promise of reconciliation, and as agents of God’s transformative justice in the church and in the world.

The brazen march of white nationalist supremacist groups in Charlottesville, Virginia on August 11 and 12, 2017, and President Donald Trump’s subsequent responses that equivocated on clearly identifying, denouncing and condemning those same groups as instigators of hatred and violence brought the spotlight upon the deeply embedded and pernicious poison of racism and white supremacy so endemic in society and, we dare say, in the church. We are increasingly alarmed when notions of nationalism and racial superiority are masked and clothed in terms of the Christian faith, or confused with the Gospel, or somehow supersede the clear exhortation of sacred Scripture to love your neighbor as Christ loved the Church, or when the Christian faith is used to inspire and organize hatred and bigotry.

We are wisely instructed by the struggles of our faith forebearers when fascism in the form of Nazism was on the rise in the 1930s, resulting in the Theological Declaration of Barmen, which categorically and emphatically denounced the effects of Nazism in the church and in society: “. . .we may and must speak with one voice in this matter today. Precisely because we want to be and to remain faithful to our various Confessions, we may not keep silent, since we believe that we have been given a common message to utter in a time of common need and temptation.” Then again, nearly four decades ago, our South African sisters and brothers stood courageously against the white governmental policy of apartheid and the theologies that undergirded and rationalized that sinful regime. The Belhar Confession stated: “. . .we reject any doctrine which, in such a situation sanctions in the name of the gospel or of the will of God the forced separation of people on the grounds of race and color and thereby in advance obstructs and weakens the ministry and experience of reconciliation in Christ.”

In so doing, we join with our Stated Clerk, General Assembly Co-Moderators, and Presbyterian Mission Agency Interim Executive Director in calling the church to confess and repent of the ways in which we have been complicit and failed to disrupt, challenge, and undo white supremacy and racism. (see their pastoral letter:
https://www.pcusa.org/news/2017/8/14/pcusa-leaders-condemn-white-supremacy-racism/ )

As our concerns, sadness and anger have increased over the state of affairs we find ourselves as a nation, we are also equally determined and committed to active prayer and prayerful action, as we know so many of you are doing in thousands of churches, in counter-protests in streets across the country, in letter writing to and visits with elected officials, in mobilizing through social media, in face-to-face/neighbor-to-neighbor conversations. The Rev. Dr. Martin Luther King Jr., in summarizing the 19th century abolitionist leader Theodore Parker, exhorted: “The arc of the moral universe is long, but it bends toward justice.”

May we, as the present-future generation of God’s people in this time and for this time, work and pray for the reconciliation of all of God’s children, and may the Lord grant us grace and courage for the facing of this hour.

Yours in the service of Christ,

The Rev. Dr. Fahed Abu-Akel, 214th General Assembly (2002), PC(USA)
Elder (Dr.) Thelma C. Davidson Adair, 188th General Assembly (1976), UPCUSA
The Rev. Dr. Susan R. Andrews, 215th General Assembly (2003), PC(USA)
The Rev. Dr. Robert W. Bohl, 206th General Assembly (1994), PC(USA)
Elder Patricia Brown, 209th General Assembly (1997), PC(USA)
The Rev. John M. Buchanan, 208th General Assembly (1996), PC(USA)
The Rev. David Lee Dobler, 205th General Assembly (1993), PC(USA)
The Rev. John M. Fife, 204th General Assembly (1992), PC(USA)
Elder Price Gwynn III, 202nd General Assembly (1990), PC(USA)
The Rev. Charles A. Hammond, 192nd General Assembly (1980), UPCUSA
The Rev. Robert Lamar, 186th General Assembly (1974), UPCUSA
The Rev. Harriet Nelson, 196th General Assembly (1984), PC(USA)
The Rev. Dr. Neal D. Presa, 220th General Assembly (2012), PC(USA)
Elder (Dr.) Heath Rada, 221st General Assembly (2014), PC(USA)
The Rev. Bruce Reyes-Chow, 218th General Assembly (2008), PC(USA)
Elder Rick Ufford-Chase, 216th General Assembly (2004), PC(USA)
The Rev. Dr. Herbert D. Valentine, 203rd General Assembly (1991), PC(USA)
Elder William H. Wilson, 197th General Assembly (1985), PC(USA)

Work for Justice

Dear Presbyterian Brothers and Sisters,

God sends the Church to work for justice in the world: exercising its power for the common good; dealing honestly in personal and public spheres; seeking dignity and freedom for all people; welcoming strangers in the land; promoting justice and fairness in the law; overcoming disparities between rich and poor; bearing witness against systems of violence and oppression; and redressing wrongs against individuals, groups, and peoples. God also sends the Church to seek peace: in the Church universal, within denominations, and at the congregational level; in the world, where nations and religious or ethnic groups make war against one another; and in local communities, schools, workplaces, neighborhoods, and homes. These acts of peacemaking and justice are established upon God’s gracious act of reconciliation with us in Jesus Christ, and are a way of participating in Christ’s priestly intercession or advocacy for the world (Directory for Worship W-5.0304).

          These beautiful words are copied from our new Directory for Worship which we recently approved. After the last General Assembly when I was studying and discussing this proposed new Directory for Worship, I remember appreciating these words. In discussing the proposed new Directory of Worship, I remember highlighting this glorious language about God sending the Church to do the work of justice. Isn’t it beautiful that this proclamation is part of our understanding of worship! Amen and Amen!

          In recent days, this beautiful language and this high calling to work for justice have flooded my heart and mind with a new urgency. And I wonder today, given how fragile and meek we Presbyterians have become in the public sphere, whether we can truly claim this calling. Can we work for justice? Can we exercise power for the common good? Can we bear witness against systems of violence and oppression?

          Today is the day for this witness. There have been recent, active expressions of Klu Klux Klan activity within the bounds of our Presbytery. They have gathered outside Churches to insult and intimidate Church people as they leave worship services. They smeared the windshields in church parking lots with their messages of hate. Maybe we want to duck our head, and sigh with relief, that it happened at a Church down the street, not my Church. Maybe we want to close our eyes grateful that it happened in a town on the other side of our Presbytery, not my town.

God sends the Church to work for justice in the world.

Every time that evil thoughts, and evil people and evil groups crawl out of their dark places where they typically stay hidden and make an appearance in the light of day, the Church must respond. Of course, we know this has happened in every era and in every generation. Now it is happening in ours.

Please organize a vigil, stand in the streets, invite every church and all your friends, light candles, read Scripture, sing hymns, say prayers and claim the calling to work for justice. At the vigil organized and gathered on the square in Chambersburg in front of our Central Presbyterian Church, our colleague Pastor Scott Bowerman said it well, “The darkness is not strong enough to put out even one candle.”

Now is the time for the Church to shine the light of Christ into the darkness of this world.

In the name of Jesus!

An excellent article from Tim Cargal

I copy here a very helpful theological reflection from Tim Cargal, our Assitant Stated Clerk in the General Assembly:

“In a broken and fearful world the Spirit gives us courage … 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.” (“A Brief Statement of Faith,” 11.65-71)

The recent events in Charlottesville and the reactions to them have had me thinking once again about idols. There are two broad ways of thinking about idols in the Christian tradition, already clearly delineated by Paul in 1 Corinthians 8 and 10:19-21. One is that “no idol in the world really exists” because “there is no God but one” (8:4), and the other is that idols are the very real demonic powers that exercise destructive control over people’s lives (cf. 10:20). As the years go by, I find myself more and more in the second camp.

My thinking about these matters was greatly shaped during the years of my post-graduate theological training by two individuals. From reading Walter Wink’s books on the “cosmic powers of this present darkness” (see Ephesians 6:12), I learned not to demythologize the language of the demonic in the New Testament but rather to remythologize it as the animating spirits within those institutions and structures that run counter to and actively oppose God’s justice. From my studies of Pauline theology with Daniel Patte, I learned to distinguish between two frames through which people have viewed God’s response to the demonic. One is an apocalyptic view that sees God as destroying from without both the idols and those under their sway, and the other a view that sees God unmasking and thereby destroying the power of idols from within so that those under their sway are liberated rather than destroyed. There is an ethical and moral choice we must all make in deciding whether we will view the world through the apocalyptic or the liberating frame.

Let there be no equivocation: racism, sexism, (neo-)fascism, and all other “isms” that dehumanize others who have all been created in God’s “image, according to [God’s] likeness” (Genesis 1:26-27) are demonic oppositions to God’s desire for creation, and those who parade with their flags in defense of their monuments are under the power of these idols. There can be no choice for those awakened by the Holy Spirit as to whether they will oppose these idolatrous ideologies. But we do have a choice as to whether that opposition will take apocalyptic or liberating forms. To dehumanize those under the sway of the idols only perpetuates the idols’ continuing sway over us. “If I build up again the very things that I once tore down, then I demonstrate that I am a transgressor” (so Galatians 2:18).

In “hear[ing] the voices of those long silenced” we can begin to unmask the idols and break their control over us. May “the Spirit give us courage” to “unmask idolatries in Church and culture” by naming the demonic without dehumanizing those still under its power until all “others [work] for justice, freedom, and peace.” 


Reverend Timothy B. Cargal, Ph.D.
Assistant Stated Clerk

Big Questions: Part 1

Institutional Church versus Emerging Church

            I am a fan of the books of Phyllis Tickle, especially The Great Emergence and Emergence Christianity. (Phyllis Tickle died in 2015 but her publisher is maintaining her website at PhyllisTickle.com and there is also a nice Wikipedia about her.) These books discuss the idea of a new, emerging Christianity. My Big Question: What is the relationship between this emerging Christianity and our institutional Church?

            When I heard her speak at our 2010 General Assembly, Tickle discussed this point. She argued, (in part, I expect, because she was speaking to a large room of Presbyterians) the Presbyterian Church was especially poised to adopt and adapt to some the sweeping changes which emerging Christianity was introducing.

So my big question: What is the relationship between emerging Christianity and our institutional Church? Are these strands and styles of Christianity on completely separate tracks never to touch? Will the new emerging Christianity grow up into expressions and forms completely separate from our institutional Church? As an institutional church person, this answer is not adequate. I believe there are enough people in the institutional Church, like me and those younger than me, who are paying attention to emergent themes that we will bring these themes and ideas and directions into our institutions. On the other hand, I understand the institutional Church enough to know that we are not, by and large, nimble, flexible and quickly creative. Given the sheer weight of institutional inertia our institutions will not suddenly become emergent Christian communities. Thus I believe we will have, for a long time, a sometimes gentle and a sometimes clashing interaction between our institutional Church and emergent Christianity.

These interactions will inspire a host of auxiliary questions. If the institutional Church will adopt some of the important and meaningful practices of emergent Christianity, what are they? And, conversely, what practices and wisdom from the long heritage of the institutional Church will emergent Christianity need as is flourishes?

Another related, big question is how long will it take for emergent Christianity to fully emerge? We can do a little bit of fun math on this question. Let us use Tickle’s thesis that our emerging Christianity today is a reformation in the Church as significant as the great Protestant Reformation. We can date the Protestant Reformation as starting in 1517 (500 years ago this year) with Martin Luther’s 95 thesis nailing in Wittenberg. The first generation of the Protestant Reformation we can roughly count from 1517 to the death of John Calvin in 1564 which is 47 years, from the death Calvin to the writing of the Westminster Confession of Faith in 1646 is another 82 years, and from 1646 to the first meeting of the Presbyterian General Assembly in America in 1789 is another 143 years. This is very artificial but we may date the Protestant Reformation from Luther’s 95 to the advent of the Presbyterian General Assembly in America, a total of 272 years. Similarly we can date the birth of emergent Christianity in the year 1960, generally the year when our institutional Churches started our unceasing decline. Using the Protestant Reformation as our model we may guess that emergent Christianity will also take 272 to fully emerge. Thus the emerging Christian faith which was birthed in 1960 will be fully grown and mature in the year of our Lord 2232!

Big Questions in the PC(USA)

Big Questions:

We had a wonderful conversation at our Presbytery’s Education Committee last week about, what we called, the “Big Questions” in the Church today. These are questions that are best described as discussion starters. These are long term, conceptual, future-oriented questions for which there are not now clear answers. These questions generally emerge in conversations about the massive, transformative changes we are living through in church and society. At our Committee meeting we pondered places and formats in which we might discuss such Big Questions. We are not sure exactly how to ask, and nurture discussion around these questions. But the conversation we had interested me. So I started a list of Big Questions for myself. I hope to write about them now again here in this blog space. Of course, I hope you will join the conversation. 

The growing ministry of our Krislund Camp and Conference Center

The Golden Warbler

With support and encouragement from our friends at Penn State University, our Krislund Camp has received a significant grant from the U.S. Department of Agriculture Natural Resources Conservation Service for the habitat development of the Golden Warbler. Over thirty acres of forest land at Krislund will be set aside and specifically protected to encourage the habitat development for this gorgeous, song bird. This is yet another piece in the continuing growth of our Krislund Camp!

A study tour of Palestine and Israel, April 2018

Mosaic of Peace April 29 to May 12, 2018

In 2016, I participated on the Mosaic of Peace study tour sponsored by our Presbyterian Peacemaking Program. This was a beautiful, transformative, experience for me in two ways.On one hand, visiting and experiencing the places of Jesus was a deep and abiding joy. This study tour visits all the great places in the life of Jesus. This experience will deepen your spiritual life and truly make the Gospel stories come alive. On the other hand, this study tour also immersed us in the trauma and pain of the Middle East from the perspective of the Christian Church. There are still Christians in Palestine who are our brothers and sisters in Christ. We need to support them and know their story.

I hope to participate on the Mosaic of Peace study tour again in 2018. I hope to be a small group leader for a group from our Presbytery on the tour. Please consider join using. The details of this study tour are now available at http://www.presbyterianmission.org/ministries/peacemaking/mosaic/.

Learning to be the Church

A letter from Tracey King-Ortega, Regional Liaison for Central America, based in Nicaragua

The mission newsletter linked here is the fulfillment of a dream of mine and a lot of work on behalf of many, many Presbyterians. Please read Tracey's beautiful report here:

http://www.presbyterianmission.org/ministries/missionconnections/letter/learning-to-be-the-church/

Our Presbytery works very close with Tracey who serves as the regional liaison for Central America with our Presbyterian World Mission. With Tracey's leadership and abundant support from the Honduras Mission Network including our presbytery, we have begun a comprehensive program in theological education in support of our Presbyterian brothers and sisters in Honduras. This program has been a long time in coming, and I am abundantly grateful that this is now happening. We need your financial support to sustain this vital ministry. Please give generously.

Reformation 500

The 500th Anniversary of Martin Luther's famous 95.

Our Presbytery of Carlisle will celebrate a special, Presbytery-wide worship service in commemoration of the 500th anniversary of the start of the Protestant Reformation. Hosted by our Market Square Presbyterian Church our service will be on Sunday, October 29 at 4:00. Mark the date! Please join us!

Do you know about the Protestant Reformation or would you like to learn more? A flurry of new books have been released in honor of this anniversary:

Martin E. Marty. October 31, 1517: Martin Luther and the Day that Changed the World.

Lyndal Roper. Martin Luther: Renegade or Prophet.

Alec Ryrie. Protestants: The Faith That Made the Modern World.

Theological Education in Honduras

Our exciting partnership in Honduras.

Many members of the Presbytery of Carlisle have supported and participated in the housing ministry we have created in partnership with the Presbyterian Church in Honduras. Our mission team going to Honduras next month will be contributing to the twelfth new family home as part of this ministry. This is truly a partnership between our Presbytery, leaders in the Presbyterian Church in Honduras and the families that receive the new homes.

But this ministry is only one aspect of a larger and growing partnership between USA Presbyterians and Honduran Presbyterians. We have also recently initiated a robust program of theological education into this relationship. Our World Mission Co-worker Karla Koll, who serves with the Latin American Biblical University in Costa Rica, has written about this new aspect of our ongoing mission partnership.

The link to Karla's recent World Mission enews article about this work is here:

http://www.presbyterianmission.org/ministries/missionconnections/letter/new-beginning-honduras/.

We expect soon to offer a mission trip to Honduras which will participate in this theological study with our Honduran brothers and sisters. For those who may be more interested in Bible study and theological reflection than mixing mortar and carrying concrete blocks, please consider joining us in this important work.

Theological Conversations

Theological Conversations
"The First 500 Years" by Jerry Andrews

https://www.presbyterianmission.org/wp-content/uploads/TheologicalConversation_First500yrs.pdf

As part of a series of papers sponsored by the General Assembly Mission Agency, Jerry Andrews offers us a beautiful reflection on the 500th anniversary of the Reformation. What is the gift that our PC(USA) brings to our cherished Reformed project? Andrews' answer: "This is the gift of the PC(USA) to the next 500 years - a church that thinks through, teaches, and tests the Faith expressed in distinctly Reformed terms, appropriated by conversing with those who first thought through the Faith be being the first interpreters of Scripture."

Let us be a Church in conversation "with the testimony of the ancients."

Our Presbytery welcomes Moderator Denise Anderson

Some Moderators of the General Assembly north and south

We are delighted to have Co-Moderator of the General Assembly, the Rev. Denise Anderson, with us today. Of course, Denise is not the first Moderator of the General Assembly. That honor belongs to Rev. Dr. John Witherspoon. Witherspoon was the Moderator of the First General Assembly in 1789. He was also one of the signers of the Declaration of Independence. He became the first President of the College of New Jersey which became Princeton Seminary.

In 1861, the Rev. Benjamin Palmer was the first Moderator of the Presbyterian Church in the United States. Rev. Palmer was a gifted preacher and served as the pastor of the First Presbyterian Church on New Orleans. With his preaching, he helped convince 47 southern presbyteries to break away from the northern Presbyterians and form their own southern church.

In 1870 Robert Lewis Dabney served as Moderator of the southern Presbyterian Church in the United States. Dabney served as a Chaplain in the Confederate Army, and as Chief of Staff of General Stonewall Jackson. After the Civil War, Dabney had a distinguished teaching career at Union Seminary in Richmond.

In 1879 the Rev. Joseph Ruggles Wilson served as Moderator of the southern Presbyterian Church in the United States. Rev. Wilson was the father of President Woodrow Wilson.

William Jennings Bryan never served as Moderator of the General Assembly. Bryan has been called the greatest loser in American history. Three times – in 1896, 1900 and 1908 – he ran for President of the United States. Three times he lost. In 1923 he ran for Moderator of the northern Presbyterian Church in the United States of America. He lost. But God is good. In 1924 the arch-conservative, Philadelphia pastor Clarence Macartney was elected Moderator. He named Bryan as his vice-Moderator.

In 1971 Ruling Elder Lois Stair was the first woman elected as Moderator of the northern United Presbyterian Church in the United States of America.

In 1976 Ruling Elder Thelma Adair was the first African American woman elected as Moderator of the northern United Presbyterian Church in the United States of America. Elder Adair was a professor in City University of New York. She spent many years in ecumenical and social justice work in Harlem.

In 1978 Sara Bernice Moseley was the first woman Moderator elected in the southern Presbyterian Church in the United States. Elder Moseley was a strong advocate of the reunion of the northern and southern churches. Beginning in 1983, she served as the first Chair of the General Assembly Council in our, reunited Presbyterian Church (USA).

In 1986 the Rev. Benjamin Weir was elected as Moderator of our Presbyterian Church (USA). Ben and Carol Weir served from 1953 to 1984 as mission co-workers from our church to Lebanon. In 1984 Ben Weir was kidnapped off the street in Beirut. After his long captivity, he was honored to be elected Moderator. Ben Weir passed away this October 2016.

In 1992 the Rev. John Fife was elected Moderator of our Church. Fife was the pastor of the Southside Presbyterian Church in Tucson, Arizona. Along with colleagues from several denominations, Fife was a leader of what was called the Sanctuary Movement. These church leaders opened their church buildings to undocumented immigrants from Latin America. Their ministry pushed a very public conflict with the Department of Justice under President Ronald Reagan.

In 2008 Moderator Bruce Reyes-Chow visited our Presbytery, and taught a class at our Saturday Seminar. That is the only other Moderator visit we have had since I have been in this Presbytery.

And today in 2016 we are honored to have Co-Moderator Denise Anderson with us. Denise is a blogger. Her blog is better than mine. The title of her blog is SOULa Scriptura. SOULa is a constructed word: SOULa. The sub-title of her blog is even better: “to be young, gifted and Reformed.” I was very pleased to have dinner with Denise last evening. She is indeed, young, gifted and Reformed. Please stand and greet the Moderator of our General Assembly.

Report to the Presbytery December 6, 2016

Report to the Presbytery of Carlisle

Dismissal of the Hawley Memorial Church

Today I encourage you to approve the dismissal of the Hawley Memorial Church. Our Commission on Ministry has already acted to dismiss their Pastor Carl Batzel pending our action today.

Once again today, in official meeting, we consider the dismissal of one of our congregations to the new denomination, the Covenant Order of Evangelical Presbyterians (ECO). We have done this before. We dismissed the Upper Path Valley Church and their Pastor Meagan Boozer; we dismissed the Lower Path Valley and Burnt Cabins Churches and their Pastor Donna Ryan; we dismissed the Port Royal and Mexico Churches and their Pastor Crystal Lyde; we dismissed the Shippensburg Church and their Pastor Mike Miller

            Many of you will also remember that we did NOT dismiss our Faith Church, despite the request of the session at the time. In seeking to leave our Church, the Session at Faith Church caused enormous conflict, and more than half of the congregation left with their Pastor Wayne Lowe to form what is now a new ECO congregation. Our Faith Church today, although smaller, is thriving with remarkable energy and enthusiasm. I am grateful to their Interim Pastor Steve Lytch and their new session members.

            My friends, I believe we have reached the end of an era. My belief is confirmed in conversation with my colleagues in presbyteries all around Pennsylvania. There are still several dismissal conversations in process in neighboring presbyteries, but generally, I believe, the era of church dismissals is behind us. After today’s action we will not have any active Conversation Teams, and we have not received any official requests from any other session to begin our dismissal process. I am not aware of any of our congregations that are discussing dismissal at this time.

            My friends, I believe we have done this right. I believe we should be proud and grateful for the way we have acted through this season of deep conflict and turmoil. We wrote, we debated, we approved, and we acted on repeatedly a policy, and a spiritual stance, of gracious dismissal. This was and is the right thing to do in Christ Jesus. Like many of you, I know all the arguments for a different path, a different tone in these conversations. In many sleepless nights, I have played out those arguments in my mind. Today, without any doubt, I am convinced that we have done the right thing with our policy and our practice of gracious dismissal. And I am very grateful to almost countless numbers of leaders in this presbytery who have participated in this discernment and these practices, and especially the members of all the Conversation Teams we have had over these years.

            Now I see three great challenges before us:

            Our first challenge is to live into this very new language in our Book of Order: Nothing shall compel a teaching elder to perform nor compel a session to authorize the use of church property for a marriage service that the teaching elder or the session  believes  is contrary to the teaching elder’s or the session’s discernment of the Holy Spirit and their understanding of the Word of God.

            Our second challenge is live into this very old language in our Book of Order; one of the historic principles of our church: “We also believe that there are truths and forms with respect to which (believers) of good characters and principles may differ. And in all these we think it the duty of both private Christians and societies to exercise mutual forbearance toward each other.”

            Third, if I am correct that we are now moving into a new era, we need to ask ourselves as a Presbytery in a very deep and thoughtful way, “What are we going to do now?”

            I ask you to support the recommendation of our Conversation Team and our Council and approve the dismissal of the Hawley Memorial Church.

           

           

           

           

Ten Years of Partnership in Honduras (2006 - 2016)

Carmen’s Place, Part 1:

As I begin writing this, it seems impossible to describe Carmen’s home with words. Truly its very existence seems almost impossible to believe. If I had not been there, worked there, and seen it for myself I would doubt that a home could be built, and a family can live in this place. 

After twisting and turning on the narrow, bumpy, often steep, unpaved local streets of a small neighborhood in the middle of Tegucigalpa, our van backed into an open spot between two homes. We unloaded and were pointed in the proper direction, “Down”. The hillside simply dropped off into a sheer cliff. This ravine was much too steep to walk down, but not too steep for plants, wild grass and small bushes. My view, standing at the top, went steeply down and the bottom was a lush, thick forest of wild, tropical plants with the large leaves and tangle of vines, maybe 100 yards down from the top edge where I stood. The sound of a rushing stream at the very bottom was loud but invisible. The water obviously fed the lush green everywhere at the bottom of the ravine. Coming up out of the ravine, presumably on the other side of the rushing stream, was a steeper cliff, bare rock too steep for plants to grow. I could see homes perched on the top of the other side of the ravine. My view went straight down this ravine, and it caught my attention.  I wondered, “Where are we going? How could there be a house down here?”

It is impossible to walk straight over the edge of the ravine, and quickly I realized a well-worn path hugged the side of the ravine off to the right and dropped down very steep directly behind and beneath the home which was next to our parked van.  With only several steps down the path, the back wall of this home was straight up above my right shoulder. The path dropped precipitously, so much so that I checked my traction, making sure each step was planted solidly and I was not going to start sliding. The path dropped, then flattened out a bit and continued down to where I could see two homes perched below, one sort of above the other. But our direction switched back fully, and started down several, precarious steps which were carved into the hillside. Now, because of the switchback, the steep hillside rose up on my left, the ravine fell downward to my right side. And there is Carmen’s place. A carefully constructed, new, concrete landing welcomed us and we arrived at her front door.

I still do not have any idea how a previous generation of Carmen’s family had acquired this property and this home was built on the side of this very steep ravine. But there it was, and the contribution from our Presbytery and our work for the week was a major renovation and remodeling of her home. Welcome to Carmen’s place.  

Ten Years of Partnership in Honduras (2006 - 2016)

Carmen’s Place, Part 2.

We have done this before with several of our home construction projects. Because homes in the poorest neighborhoods of Tegucigalpa are packed close together, the walls of the home itself are often the property lines. There are no yards, very little outside space, and, of course, the families are living in the homes during reconstruction. Thus in a remarkable exercise of flexibility and creativity, we are often systematically deconstructing an old, dilapidated home while at the same time building a new home on the same spot, at the same time. Each situation, each family’s needs, and each home moves through the delicate process of destruction and construction in different ways.       

At Carmen’s place, the powerful, tropical deluges, which they call rain in Honduras, was most of the problem. Because she lives on the side of the steep ravine, the force of the water rolling down on her home was powerful and destructive. With funding from our Presbytery and a lot of expertise from her church, a construction team created an amazing, concrete waterway which funnels all the rushing storm water away from a direct hit onto the side wall of her home, and into a new, concrete channel which carries it safely around her home, and directs it down a safe path, and ultimately into the stream far below. This new storm water system which now protects her home is the most remarkable concrete construction project I have ever seen, in a place where construction is done without any power tools or equipment. This storm water system was made in a way that also created a new, open landing which offers a small outside space in front of her home. Previously, Carmen, in the worst downpours, needed to keep her front door closed and sealed to prevent the rushing water from entering her home. When we arrived that remarkable concrete work was complete, and I spent some time standing on her new, front porch chatting with the lead mason on this job, Alejandro, about how this project was conceived and built.

These are poor people. Statistically these are some of the poorest people on earth, living in one of the poorest neighborhoods in Tegucigalpa. Despite being poor, these people are resilient, creative, resourceful, smart and hard working. The concrete, storm water system which a small, group of volunteers from a small Presbyterian church in their neighborhood designed and built at Carmen’s place is a profound testament to the fact that our perceptions about “poor people” are probably all wrong. 

Ten Years of Partnership in Honduras (2006 - 2016)

Carmen’s Place; Part 3:

Carmen is a warm, energetic, athletic woman who never stopped working in support of this project in her home the whole time we were there. When she was not directly supporting the construction work, or cleaning up, she was maneuvering all her household belongings to keep the way clear. Her two daughters and her three, young grandsons live in this home with Carmen. 

Prior to our adopting this project, this home was one room. Part of our construction project is to add additional inside walls which will divide the space into two, tiny bedrooms and a small kitchen area. These new inside walls are being built with concrete block because they will be load-bearing walls for the new rafters and steel roof that is also part of this project. For Carmen’s place, the four outside walls of her home will remain in place. Our project includes the addition of significant concrete and block support around the foundation of this home (remember that this home sits precariously on the side of a steep ravine), the storm water system which will prevent the erosion of her foundation in the future, the construction of the new inside walls, and the complete replacement of her roof which includes replacing rotten wooden rafters with new steel rafters and a new steel roof. From within the four walls that already existed at Carmen’s place, a completely new home will rise.

This description of Carmen’s place gives a hint at the way we have developed our home construction ministry in partnership with the Presbyterian Church of Honduras these past ten years. Carmen’s place is the eleventh home we have built or remodeled as part of this partnership. The congregations we work with in their Presbytery truly own this mission work. Their mission committees recruit and identify families for new projects. They interview and carefully vet each family and proposal. The family is consulted concerning exactly what they want the project to include. Each home is truly a custom construction job. No two projects are alike. Our Presbytery has contributed to this ministry by providing the financial support. We budget from our Honduras Designated Fund $3,000 for each new home project. We support the organizational, administrative and accounting efforts which must be the basis for a sustainable mission program. We send mission teams to contribute to the construction of each home. The Hondurans do not need us to do construction, but we believe our presence at each home for a week puts a face on our commitment and enhances our partnership. After all these years working together, while we are there the construction sites take on the tone of festive, family reunions.