Wednesday, February 26, 2014

Report to the Presbytery of Carlisle Feb. 25, 2014


Francis Makemie: The Calling to be Connected Together.
            Take a moment with me, please, to review some of the history of our church. To begin at the beginning we must ponder a small group of rugged, devout and irascible pastors who first gathered in Philadelphia in 1706 for the first organized meeting of the first Presbytery in the United States. Francis Makemie was the driving force; he called and organized the meeting. The pastors were all immigrants from England, Scotland or Ireland. An early history of that era describes them, “They were almost wholly destitute of property; and the people to whom they ministered, being like themselves in poverty, and struggling for subsistence in a wilderness land, could contribute but a pittance to the support of their pastors.”[1] The bold tenacity of these first Presbyterian leaders and their faithful congregations are both remarkable. With strong ties to the theological, ecclesiastical and ethnic traditions of their native lands these Presbyterians, nonetheless, claimed a new freedom and planted a new church in this new land. Our new church was Presbyterian in its heart and American in its soul. It was a new thing.
            The great theological divisions within Protestantism which were now an intimate and centuries old aspect of the history of the England, Scotland and Ireland were all imported to America and our new church. The ethnic differences and the power of theological convictions became boundary lines and soon also, theological controversies in this new land. Henry Wood, in an early history of the Presbyterians, sees a constant wavering between, on one hand, “jealousies, alienations and strifes” and, on the other hand, “correspondence and union”.[2] From the first days of the new Presbyterian mission enterprise in America a new and unique church organization was created which was, nonetheless, inspired by its English, Scottish and Irish forbearers.[3]
The first Presbytery meeting included seven ministers representing both Presbyterians and Congregationalist Churches, and several churches where that distinction was blurred.[4] Francis Makemie was there under the sponsorship of the London Fund, a group of British Presbyterians sponsoring missionary work in America. The London Fund also sponsored two missionaries to accompany Makemie, John Hampton, an Irishman and George McNish, a Scotchman. These three missionaries joined Jedidiah Andrews, John Wilson, Nathaniel Taylor and Samuel Davies who were already at work in Pennsylvania and Delaware in the spring of 1706 when the first meeting of a Presbytery in America was called.[5] The Rev. Jedediah Andrews was the first pastor of the first church in Philadelphia.[6] These seven ministers who gathered voluntarily as the first Presbytery are themselves a metaphor for American Presbyterianism. American Presbyterianism has always been both encouraged and stressed by the mixing together of different flavors of Reformed heritage. Professor Charles Briggs, in historical reflection on this first gathering written much later in 1885, concluded about this first Presbytery: “It was a happy union of British Presbyterianism in its several types. It was an interesting combination. Makemie, the Scotch-Irishman; Hampton, the Irishman, and McNish, the Scotsman, sustained by funds provided by the Presbyterians in London; uniting with Puritan missionaries from New England in organic union in a classical Presbytery. (Here is my punchline, quoting Professor Briggs.) We have here in miniature the entire history of American Presbyterianism. It was a broad, generous, tolerant spirit which effected this union.”[7]
            Why did Francis Makemie and the other six ministers gather and create that first Presbytery? Certainly they each had a lot of other work to do with their congregations, and planting new congregations. The truth is that these pastors each had a powerful and spiritual calling in Christ to be connected together. I believe an essential question we each need to ponder today, in an era of stress and strain in our church, is whether or not you are called to be connected together. I would like to ask each session of each of our congregations to spend a few moments considering this question: Are we called to be connected? Are we called to be connected with other Presbyterian congregations who, in fact, will have practices and convictions very different than our own? Are we called to be connected in and through the Presbytery and what do we believe is the purpose and the benefit of those connections? This calling is where it must all begin.
            The presbytery cannot function and, I would say, cannot exist if the churches in our midst do not know themselves to be deeply and spiritually called to be connected together. We can deal with a vast diversity of practices and convictions, we can accept massive differences in style, and perspective and approach, we can manage our financial and demographic downsizing if we are called to be connected together. It is very important that your session be brutally honest about this question. If you are convinced that you truly are not called to be connected with other Presbyterians congregations through the presbytery then you need to be true to that. Or if you discern that there are behaviors, values, or convictions that you simply cannot be connected with then you need to true to that. Are we called to be connected? This calling is our starting point; it was so for Francis Makemie.   




[1] Ashbel Green, A Historical Sketch or Compendious View of Domestic and Foreign Missions, 14.
[2] Wood, Henry. The Presbyterian Controversy, with Early Sketches of Presbyterianism. Louisville: N.H. White, 1843, 25.
[3]Briggs, Charles Augustus, D.D. American Presbyterianism: Its Origins and Early History. New York: Charles Scribner’s Sons, 1885, 129. Briggs concludes: “At the opening of the eighteenth century there was no strife between the Scotch and Irish Presbyterians and the Puritans of England and America, but only the most hearty sympathy and co-operation.” See here also the text of a “letter of thanks from the Provincial Synod of Glasgow to the Rev. Dr. Mather in New England, dated 1700.”
[4]Briggs, Charles Augustus, D.D. American Presbyterianism: Its Origins and Early History. New York: Charles Scribner’s Sons, 1885, 127.
[5]Briggs, Charles Augustus, D.D. American Presbyterianism: Its Origins and Early History. New York: Charles Scribner’s Sons, 1885, 140.
[6] Wood, Henry. The Presbyterian Controversy, with Early Sketches of Presbyterianism. Louisville: N.H. White, 1843, 26. Rev. Andrews was a “Congregational Presbyterian. That church was sixty four years without any ruling elders, though under the care of the Presbytery.”
[7] Briggs, Charles Augustus, D.D. American Presbyterianism: Its Origins and Early History. New York: Charles Scribner’s Sons, 1885, 140.

Friday, February 21, 2014

Essay: From Castle to Frontier Outpost: Changing views of mission.

Essay: From Castle to Frontier Outpost: Changing views of mission.
The one, holy, universal and apostolic Christian Church has received a calling to mission directly from Jesus. The Church has always turned to the Great Commission - the resurrected Jesus’ last words to his disciples - as the starting point and inspiration for our mission work (See Matthew 28: 19, 20). Nonetheless the understanding and definition of mission is changing and shifting in the Presbyterian Church (U.S.A.) today. Your view of these changes depends a lot on the location and viability of the congregation where you are located. I offer two different images or mental pictures of mission that may, I hope, help us understand these changes.
Castle: Consider in your mind’s eye an image of a medieval castle. Throughout Europe these amazing structures are still fascinating places to tour. Consider a castle as a definition of mission. In this regard, the church is the castle. It is strong, secure, established and solid. Imagine the heavy, secure doors of the castle opening, the drawbridge across the moat dropped down, and a group from the castle sent out on a mission. This may be the understanding of mission familiar to most of us. In this view, the church is the castle and the mission we do is sent from our secure, established home base out into the world. Mission goes out from the church. This mission may be in the form of missionaries sent out to create castles in other places. Or this mission may be in the form of simply sending money out to help with people, organizations, agencies that are beyond the walls of our castle. For our Presbytery, this understanding of mission funds our Mission Grants programs which makes financial grants.
Frontier outpost: Consider a completely different image. Consider in your mind’s eye a small group of faithful Christians venturing together into a wild, wilderness frontier and living there; this is actually the original history of Presbyterians in Pennsylvania. Consider a small frontier outpost established in a wild, savage wilderness as an image for the church. In this image the definition of mission is very different. The existence of this frontier outpost is questionable and tentative; it is not secure or established. The existence and survival of the church itself is at risk. It is constantly threatened. In this case the survival of the church is its mission. It is not at all certain that this Christian outpost living in the wilderness will survive. Thus the continuing existence of the church, in every way, is its mission. 
I believe the definition of mission is shifting in the church today from castle view to frontier outpost view. In the castle, all the work of our daily operations from the salaries of our people, to the care of our buildings, our worship and our pastoral care are all accomplished. The castle sustains itself. We are, in fact, very good at this. When everything has been accomplished making sure the castle is secure and comfortable; then we send out our mission.
If the church is understood as a frontier outpost our survival, including all the day to day operations, are our mission. Thus everything we do - including salaries, our worship and programs and our buildings - are all contributing to the existence of this fragile outpost in a threatening wilderness. Everything we do is our mission. Our mission is to exist as a church in the midst of a wild and foreign world. 



Questions for prayer, pondering and discussion:

  • How secure and established do you consider the existence of the church today? Do you feel that the existence of the church in our society is at risk or threatened?
  • Do you feel that the continuing existence of your congregation in your community is at risk?
  • What does it mean to consider the existence of the church as its mission?
  • What is God doing? In the castle image of the church, the church does mission. The church is secure, stable and established and thus sends out mission work. In the frontier outpost image of the church, God does mission. God has sent the church into the wilderness frontier of the world. The planting of the church in the wild frontier is God’s work of mission. This is, of course, the most important question: What is God through Christ doing in regard to these issues?
  • How do these different views of mission influence the ways we fund the church and organize ourselves? This opens the complicated question of our financial system.

Resource: What is Per Capita?


Resource B: What is Per Capita?

For 2014 the total Per Capita assessment for congregations in the Presbytery of Carlisle is $25.00 for each active member.
                                    General Assembly                     $7.02
                                    Synod of the Trinity                  $2.20
                                    Presbytery of Carlisle                $15.78
                                    TOTAL 2014 Per Capita       $25.00

  • The Presbytery of Carlisle has, since 2006, created a financial system that functions with one, unified budget. Thus the Presbytery does not maintain a distinction in our financial system between Per Capita and Shared Mission contributions. All Per Capita Contributions and Shared Missions contributions from our congregations are unified into one operating budget from which all expenses are drawn. (Please contact me for a copy of our 2014 Budget).
  • Our Presbytery’s unified budget clearly reflects a changing definition of the understanding of the church today. Everything the church does is mission. As discussed in the essay, “From castle to frontier outpost: changing views of mission”, this unified budget reflects an understanding of the church as a frontier outpost. Thus even a congregation’s Per Capita contribution should be considered part of their mission. This unified budget system also creates a clear, clean and transparent financial system.
  • At the General Assembly the distinction between Per Capita and Shared Mission giving is fully separate. Per Capita supports the Office of the General Assembly. Shared Mission Giving supports the General Assembly Mission Agency. The Office of the General Assembly and the General Assembly Mission Agency are separate agencies within the General Assembly.
  • Funded by Per Capita, the Office of the General Assembly is responsible for all governance and constitutional matters, all judicial and disciplinary concerns as well as the actual meeting of the General Assembly and the work of the General Assembly Moderator. (The next General Assembly is June 14 – 21, 2014 in Detroit).
Questions for prayer, pondering and discussion:

  • Is being connected together with other congregations through the Presbyterian Church (U.S.A.) important to you as a session?
  • How do you participate in those connections?
  • In what ways have our connections together been strained and broken in recent years? In what ways have you contributed to enhancing and nurturing our connections?
  • How do you financially support the connections we share?
  • Will you contribute your Per Capita contribution to financially contribute to these connections? 

Resource: What is Shared Mission?


Resource C: What is Shared Mission?

Shared Mission contributions are defined by each session and shared between the work of the Presbytery and the General Assembly Mission Agency. The Presbytery is responsible for defining the percentage distribution.
  • Currently our percentage distribution is 32.5% for the General Assembly Mission Agency and 67.5% for the Presbytery. We are proposing a change in this distribution percentage for 2015. This change is proposed in order to focus more of our financial resources within the Presbytery. This proposal is also motivated by the action of the General Assembly Mission Agency. The Mission Agency has responded to the recent decline Shared Mission Giving by creating a funds development program to raise funds for their ministry from individuals across the Church. 
  • The Presbytery of Carlisle has, since 2006, created a financial system that functions with one, unified budget. Thus the Presbytery does not maintain a distinction in our financial system between Per Capita and Shared Mission contributions. All Per Capita contributions and Shared Mission contributions from our congregations are unified into one operating budget from which all expenses are drawn.
  • Within the Presbytery, shared mission contributions are used to support the general operating budget.
  • Within the General Assembly Mission Agency, Shared Mission contributions are used to support these areas of ministry:
                                    1001 Worshiping Communities
                                    Compassion, Peace and Justice
                                    Evangelism and Church Growth
                                    Racial Ethnic and Women’s Ministries
                                    Stewardship
                                    Theology, Worship and Education
                                    Vocation
                                    World Mission

  • It is important to understand that Shared Mission Giving is shared between the Presbytery and the General Assembly Mission agency. Shared Mission Giving supports the general operating budgets of the Presbytery and the General Assembly Mission agency. But these funds are not used in specific, designated ways within either the Presbytery or the General Assembly Mission Agency.

Questions for prayer, pondering and discussion:

  • How does your session understand mission work? Has your understanding of mission changed recently? Do you believe everyone on your session shares an understanding of mission?
  • Does your session consider your participation in and support of the work of our presbytery to be an expression of your mission?
  • Does your session contribute to shared mission giving? Why or why not? How is this decision made?

Resource: What is Designated Mission Giving?


Resource D: What is Designated Mission Giving?
      The concept of Designated Mission Giving may be one of the most confusing aspects of our funding system today. It is also growing and may be an important future trend. I am describing here Designated Mission Giving that is sent to our Presbytery. All of our congregations have expressions of specific, designated mission giving, which are not sent through our Presbytery office, and for which we have no record. When you support a local family with their electric bill/ rent, or send a contribution to your volunteer fire department or the Red Cross, you are making a designated mission gift; a gift designated to a specific purpose.
·        Presbyterian Designated Mission Giving is mission giving your session sends to the Presbytery for distribution to a specific mission cause or purpose. Within our Presbytery this is a huge number and includes gifts to Krislund, Lend a Hand, specific Presbyterian missionaries, and many other specific mission causes.
·        The Presbytery receives no benefit from your Designated Mission Giving. This is simply a service we provide to you as an easy way to make gifts to particular mission causes or agencies.
·        With that said, there is an important new expression of Designated Mission Giving, which is growing in our Presbytery. There are congregations that make a Designated Mission Gift to the Presbytery. In other words, the Presbytery itself is the mission that these congregations specifically want to support. This kind of Designated Mission giving to the Presbytery supports the general operating Budget of the Presbytery. The Presbytery itself is the designated recipient of the gift.
·        This concept of Designated Mission Giving to the Presbytery is typically used by sessions that decide NOT to participate in the Shared Mission Giving system.

Questions for prayer, pondering and discussion:

  • Do you understand the concept of Designated Mission Giving to the Presbytery?
  • Do you understand the difference between Designated Mission Giving and Shared Mission Giving?
  • Will your congregation participate in Shared Mission Giving?
  • Will your congregation participate in Designated Mission Giving to the Presbytery?
  • How are these decisions discussed and made?

Friday, February 7, 2014

Book Review: Scott Sunquist. Understanding Christian Mission.


Scott Sunquist. Understanding Christian Mission: Participation in Suffering and Glory. Baker Academic, 2013.

One of the most important and exciting changes in theological education today is the growth and proliferation of the field of missiology. Missiology is one of those technical, academic words that simply means “the study of mission.” When I attended Pittsburgh Theological Seminary long ago in the 1980s I never had a course, nor do I believe one was offered, focusing of world mission and global Christianity. This actually is surprising given the heritage of the Presbyterian Church and our massive contributions to what was called foreign mission. The Presbyterians were a driving force during the heyday of the missionary movement in the era between the Civil War and the First World War. I am convinced that the future viability of our Presbyterian Church (USA) is closely tied to our ability to create close partnerships with churches all around the world. The study today of Christian mission is an important bright spot in the Church. Today it is very common for our theological seminaries to have full professors in world mission and global Christianity.

Long after I left Pittsburgh Seminary a full professorship in world mission was created and Scott Sunquist, a PC(USA) Teaching Elder, joined the faculty. Sunquist recently moved to one of the premier academic positions in the field of mission studies. He is now the Dean of the School of Intercultural Studies at Fuller Theological Seminary. Sunquist has recently published what may be considered an essential textbook for this field: Understanding Christian Mission: Participation in Suffering and Glory, (Baker Academic, 2013).  This is an important book. If you have never had a comprehensive, seminary level course in the study of Christian mission this book is now available to fill that gap. This is a huge, sweeping book that requires careful study and attention. Divided into three parts the book includes an important review of the history of Christian mission, a theological and biblical foundation for mission, and a discussion of the practices of mission today. This book requires a significant investment of time and study; it is not casual. This book makes a significant contribution toward our connections with global Christianity today; a vital task for our Church.