A resource for prayer and spiritual reflection
Dietrich Bonhoeffer Life Together.
Introduction: Dietrich Bonhoeffer (1906-1945) was a German Lutheran Pastor arrested, imprisoned and killed by the Gestapo in Nazi Germany. His writings, especially the books The Cost of Discipleship and Life Together, have become enduring classics for the church. There is a new, English critical edition of Bonhoeffer’s works published by Fortress Press, including an Amazon Kindle electronic version. For an introduction to Bonhoeffer search on his name in Wikipedia.org. All quotations here are from “Community,” the first chapter in Life Together.
Bonhoeffer: Therefore, let those who until now have had the privilege of living a Christian life together with other Christians praise God’s grace from the bottom of their hearts. Let them thank God on their knees and realize: it is grace, nothing but grace, that we are still permitted to live in the community of Christians today.
How important is the community of Christians in your life today?
Consider in your mind and heart, and pray for the people who have been part of your Christian community throughout your life?
Bonhoeffer: Therefore, we may now say that the community of Christians springs solely from the biblical and reformation message of the justification of human beings through grace alone. The longing of Christians for one another is based solely on this message.
Bonhoeffer considers the message of justification through grace alone to be foundational.
What do you think this means?
What are the foundational convictions of your Christian faith?
Bonhoeffer: Now Christians can live with each other in peace; they can love and serve one another; they can become one. But they can continue to do so only through Jesus Christ. Only in Jesus Christ are we one; only through him are we bound together.
What is it that separates Christians from one another?
What is it that binds Christians together?
Bonhoeffer: It is essential for Christian community that two things become clear right from the beginning. First Christian community is not an ideal, but a divine reality; second, Christian community is a spiritual and not a psychic reality.
Bonhoeffer makes a striking distinction here between ‘ideal’ and ‘divine reality’ and also between a ‘spiritual’ and ‘psychic’ reality.
What do you think he means?
Do you agree?
Are these distinctions helpful for you today?
Bonhoeffer: Because God already has laid the only foundation of our community, because God has united us in one body with other Christians in Jesus Christ long before we entered into common life with them, we enter into that life together with other Christians, not as those who make demands, but as those who thankfully receive.
What do you believe is the foundation for Christian community today?
Do you believe you belong to such a Christian community?
Bonhoeffer: We are bound together by faith, not by experience.
Do you agree with this sentence?
Bonhoeffer: “How very good and pleasant it is when kindred live together in unity!” (Psalm 133:1)
Bonhoeffer begins the book Life Together with this Bible verse.
What comes to your mind when you read this verse?
Please pray for life together in unity.
Mark J. Englund-Krieger
Executive Presbyter
Presbytery of Carlisle
May 2011
Wednesday, June 1, 2011
Questions concerning Amendment A
Some Questions and Answers in response to the approval of Amendment A
The Change in Ordination Standards of the Presbyterian Church (U.S.A.)
What has happened?
In July 2010, the 219th General Assembly of the Presbyterian Church (U.S.A.) approved a proposed amendment (10-A) to the Book of Order, part of the PC(USA) Constitution, regarding ordination standards. As with all constitutional changes, Amendment 10-A required ratification by a majority of the PC(USA)’s 173 presbyteries (regional bodies) for it to become part of the Book of Order. Now a majority of our presbyteries have approved Amendment 10-A.
What will change?
The following provision that is currently in the Book of Order (G‐6.0106b) will be changed:
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.
The new language (Amendment 10-A) will read:
Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G- 14.0450) shall examine each candidate’s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates.
What does this mean?
• A person in a same-gender relationship can be considered for ordination as deacon, elder, or Minister of the Word and Sacrament. The ordination standards have changed from “living in fidelity within the covenant of marriage between a man and a woman or chastity in singleness” to “joyfully submitting to the Lordship of Jesus Christ.”
• All other church wide standards for ordination remain unchanged. (There was never a prohibition against a person being ordained based on sexual orientation, as long as that person was celibate.)
• Ordaining bodies continue to retain the right and responsibility to determine their own memberships. A congregation continues to elect their deacons and elders and the session examines them for suitability of office. Likewise, presbyteries examine individuals for suitability to be ordained as ministers of the Word and Sacrament.
What will remain the same?
Ordaining bodies have always had, and will continue to have, the right and responsibility to determine their own memberships; and our church continues to affirm that all those called by God to ordained office acknowledge that Jesus is Lord of all and Head of the Church.
What’s next?
Amendment 10-A will take effect on July 10, 2011 (one year after the adjournment of the last assembly). Already, the change has energized many conversations at all levels across the PC(USA) about how we can best enable the gifts of those called to service in Christ’s church and have mutual respect for each other’s integrity. In addition, sessions and presbyteries will review their processes for examination.
May congregations now ordain people who are openly gay?
The previous standards were never based on a person’s orientation, but on their behavior. The new standards do not list specific behaviors that automatically exclude someone for consideration for ordination. Each examining body is responsible to look at all possible factors to determine if someone is being called into ordained ministry.
What practical changes will we see?
If Pastors, elders, and deacons who are ordained in one area move to another location, they shall be examined according to the standards of that ordaining body before being able to take up their office. Those standards may or may not conform to the standards that were used by the body that originally ordained them.
Is the ordination of sexually active gays and lesbians mandated?
No, it is not required, but it is no longer prohibited by specific Constitutional language.
Will a congregation be required to change anything?
A congregation cannot be forced to ordain or receive pastors or elders or deacons of whom they do not approve. The congregation retains the right to determine who will serve as officers.
May a congregation or presbytery continue to uphold the old standards?
Yes, as long as the standards used are applied on a case by case basis. The authority for ordaining elders and deacons is fully vested in the local congregation. The authority for ordaining Ministers of the Word and Sacrament is fully vested in the presbytery. The new language calls the ordaining body to be guided by Scripture and the confessions in applying ordination standards to individual candidates.
May a congregation or presbytery now ordain or install a sexually active homosexual?
Yes, if after a thorough examination, the congregation or presbytery believes the person to be called by God to serve as a Minister of the Word and Sacrament, elder or deacon and not to be living in violation of the church’s ordination standard, its Confessions, or Scripture.
Is a presbytery required to receive, by transfer of membership, an ordained sexually active gay or lesbian minister?
No, each presbytery determines which ministers to receive into its membership.
May questions about a candidate’s sexuality be asked or are such questions forbidden?
All questions are allowed during an examination. The acknowledgement of being sexually active outside the covenant of marriage between a man and a woman does not automatically disqualify a person from being ordained.
Is a congregation required to call a pastor who is openly gay or lesbian?
No.
How will this change influence Presbyterian World Mission?
We do not want to lose our relationship with our global partners, mission personnel or with the advocates of World Mission throughout the United States. We know we are better together and we celebrate the work we do on behalf of the Kingdom of Jesus Christ. We always remember that we serve at the invitation of our global partners. We have always taken into consideration that our partners in other places in the world might have differing views on who is suitable for ordination, or who is suitable to be appointed as a mission co-worker. We always work appropriately in a collegial way with those partners.
Gathered and edited from a variety of sources.
Mark J. Englund-Krieger
Executive Presbyter
Presbytery of Carlisle
May 2011
The Change in Ordination Standards of the Presbyterian Church (U.S.A.)
What has happened?
In July 2010, the 219th General Assembly of the Presbyterian Church (U.S.A.) approved a proposed amendment (10-A) to the Book of Order, part of the PC(USA) Constitution, regarding ordination standards. As with all constitutional changes, Amendment 10-A required ratification by a majority of the PC(USA)’s 173 presbyteries (regional bodies) for it to become part of the Book of Order. Now a majority of our presbyteries have approved Amendment 10-A.
What will change?
The following provision that is currently in the Book of Order (G‐6.0106b) will be changed:
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.
The new language (Amendment 10-A) will read:
Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G- 14.0450) shall examine each candidate’s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates.
What does this mean?
• A person in a same-gender relationship can be considered for ordination as deacon, elder, or Minister of the Word and Sacrament. The ordination standards have changed from “living in fidelity within the covenant of marriage between a man and a woman or chastity in singleness” to “joyfully submitting to the Lordship of Jesus Christ.”
• All other church wide standards for ordination remain unchanged. (There was never a prohibition against a person being ordained based on sexual orientation, as long as that person was celibate.)
• Ordaining bodies continue to retain the right and responsibility to determine their own memberships. A congregation continues to elect their deacons and elders and the session examines them for suitability of office. Likewise, presbyteries examine individuals for suitability to be ordained as ministers of the Word and Sacrament.
What will remain the same?
Ordaining bodies have always had, and will continue to have, the right and responsibility to determine their own memberships; and our church continues to affirm that all those called by God to ordained office acknowledge that Jesus is Lord of all and Head of the Church.
What’s next?
Amendment 10-A will take effect on July 10, 2011 (one year after the adjournment of the last assembly). Already, the change has energized many conversations at all levels across the PC(USA) about how we can best enable the gifts of those called to service in Christ’s church and have mutual respect for each other’s integrity. In addition, sessions and presbyteries will review their processes for examination.
May congregations now ordain people who are openly gay?
The previous standards were never based on a person’s orientation, but on their behavior. The new standards do not list specific behaviors that automatically exclude someone for consideration for ordination. Each examining body is responsible to look at all possible factors to determine if someone is being called into ordained ministry.
What practical changes will we see?
If Pastors, elders, and deacons who are ordained in one area move to another location, they shall be examined according to the standards of that ordaining body before being able to take up their office. Those standards may or may not conform to the standards that were used by the body that originally ordained them.
Is the ordination of sexually active gays and lesbians mandated?
No, it is not required, but it is no longer prohibited by specific Constitutional language.
Will a congregation be required to change anything?
A congregation cannot be forced to ordain or receive pastors or elders or deacons of whom they do not approve. The congregation retains the right to determine who will serve as officers.
May a congregation or presbytery continue to uphold the old standards?
Yes, as long as the standards used are applied on a case by case basis. The authority for ordaining elders and deacons is fully vested in the local congregation. The authority for ordaining Ministers of the Word and Sacrament is fully vested in the presbytery. The new language calls the ordaining body to be guided by Scripture and the confessions in applying ordination standards to individual candidates.
May a congregation or presbytery now ordain or install a sexually active homosexual?
Yes, if after a thorough examination, the congregation or presbytery believes the person to be called by God to serve as a Minister of the Word and Sacrament, elder or deacon and not to be living in violation of the church’s ordination standard, its Confessions, or Scripture.
Is a presbytery required to receive, by transfer of membership, an ordained sexually active gay or lesbian minister?
No, each presbytery determines which ministers to receive into its membership.
May questions about a candidate’s sexuality be asked or are such questions forbidden?
All questions are allowed during an examination. The acknowledgement of being sexually active outside the covenant of marriage between a man and a woman does not automatically disqualify a person from being ordained.
Is a congregation required to call a pastor who is openly gay or lesbian?
No.
How will this change influence Presbyterian World Mission?
We do not want to lose our relationship with our global partners, mission personnel or with the advocates of World Mission throughout the United States. We know we are better together and we celebrate the work we do on behalf of the Kingdom of Jesus Christ. We always remember that we serve at the invitation of our global partners. We have always taken into consideration that our partners in other places in the world might have differing views on who is suitable for ordination, or who is suitable to be appointed as a mission co-worker. We always work appropriately in a collegial way with those partners.
Gathered and edited from a variety of sources.
Mark J. Englund-Krieger
Executive Presbyter
Presbytery of Carlisle
May 2011
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