- This is dense stuff and for that we are sorry, but we also know that these are important issues that many who are looking for a church want to know about.
- These statements do not make up a litmus test for involvement and acceptance at MBCC.
- If you have not picked up the MBCC vibe by now, we are a community that is first centered on a belief on Jesus Christ and, from there on out, we encourage a healthy discourse around all these issues.
- We are more than words. While these statements give us some grounding, tradition, and history; the true nature of our community can be experienced only through face-to-face interactions that put experiences and people together.
Abortion | Alcohol | Baptism | Becoming a Minister | Capital Punishment | Catechism | Gambling | Government | Gun Control | Holy Spirit | Homosexuality | Jesus | Lord's Supper | Predestination | Reformed Theology | Sin & Salvation | The Bible
We believe Jesus was...
Fully human, fully God. Jesus proclaimed the reign of God: preaching good news to the poor and release to the captives, teaching by word and deed and blessing the children, healing the sick and binding up the brokenhearted, eating with outcasts, forgiving sinners, and calling all to repent and believe the gospel. Unjustly condemned for blasphemy and sedition, Jesus was crucified, suffering the depths of human pain and giving his life for the sins of the world. God raised Jesus from the dead, vindicating his sinless life, breaking the power of sin and evil, delivering us from death to life eternal. (Brief Statement of Faith, Lines 8-26)
Jesus was born of a woman--Mary; in a particular place--the Middle East; to a particular people--the Jews. He was born as a helpless infant who hungered, cried, had to be changed and grew as all babies grow. As a grown man, Jesus knew all of the feelings humans know--joy, sadness, discouragement, loneliness and longing. Yet, Jesus also trusted completely in God and was without sin.
Jesus' actual ministry on earth was short--approximately three years. Because his teachings challenged powerful religious and government leaders, he was executed as a dangerous and seditious criminal. He died, was buried, and was resurrected by God. For Christians, this resurrection is God's most amazing miracle and proof that Jesus was indeed divine.
We believe that Jesus is as alive today as he was on the first Easter morning and that he is present with us today, even though we cannot see him or physically touch him. We call Jesus "Lord" because he has saved us from the power of death and the power of sin and because, through his sacrifice, we are able to know the fullness of God's love for us.
Christians also believe that Jesus will one day return to the earth to complete the task of creating a world where justice, peace and love rule and evil is no more. To those who believe in Christ, such an event is seen not with fear but with joyful anticipation. Because Jesus showed that not even death can stop God's purpose and God's activity, we know that we have life and hope forever.
The Holy Spirit
"We trust in the one triune God, the Holy One of Israel, whom alone we worship and serve; Glory be to the Father, and to the Son, and to the Holy Spirit. Amen."From Our Brief Statement of Faith
This triune God is the creator of the universe; the savior of the world who has been revealed as the perfect model of humanity in Jesus Christ; and is the ongoing presence and power of God in the world.
On Pentecost, the seventh Sunday after Easter, Christians commemorate the coming of the Holy Spirit to Jesus' early followers. But the Bible contains several earlier references to the Spirit as well--for example, in the accounts of Mary's conception: "...she was found to be with child from the Holy Spirit" (Matthew 1:18) and "The Holy Spirit will come upon you..." (Luke 1:35); Jesus' baptism: "...he saw the Spirit of God descending like a dove and alighting on him" (Matthew 3:16); and Jesus sending his disciples out for the first time: "...do not worry about how you are to speak or what you are to say...for it is not you who speak, but the Spirit of your Father speaking through you" (Matthew 10:19-20).
Through the Holy Spirit, God empowers us to grow in faith, make more mature decisions and live more faithful lives. It gives us the will, as Jesus said, to "be perfect, therefore, as your heavenly Father is perfect" (Matthew 5:48). It gives believers the authority to accurately interpret the Bible, just as it enabled the original writers of Scripture to tell truthfully about God, Jesus and everything else we need to know. It also gives authority to the church to act in God's name for the good of humanity. It gives every person a sense of "calling" to a special function in the world, in keeping with God's providence and Jesus' summons to "follow him." Among the "fruits of the spirit" identified by the apostle Paul are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22).
The Bible
The Bible is a collection of 66 individual books that together tell the story of a group of people bound by a common faith in God. It is divided into two main sections: the Old Testament containing 39 books originally written primarily in Hebrew, and the New Testament containing 27 books originally written primarily in Greek. For Presbyterians and others of the Reformed tradition the Bible is the means by which Christian believers come to understand how God has been present with humanity since the beginning of time and is present in our world today. By studying the scriptures we can begin to know of God's faithfulness, constant love and eternal goodness.
Testaments
The Old Testament tells the story of God's covenant with the Hebrew people. It is regarded as sacred scripture by both Jews and Christians. New Testament. The New Testament contains four accounts of the life, death, and resurrection of Jesus Christ, the account of the earliest Christian churches and other writings from the early Christian era. It is considered sacred scripture by Christians.
Translations
The Bible has been translated from its original languages into the languages of people throughout the world. The first translation into English was by John Wycliffe in the 14th century. Since that time, there have been a myriad of English translations. One of the most familiar, the King James Version (KJV), was commissioned by James I of England and published in 1611. Although the language of the King James Bible reflected the everyday speech of England in the 17th century, changes in speech patterns and the meaning of certain words have made it more difficult to understand than more modern translations. Since the 1950s, there have been many translations of the Bible into contemporary English. Translations frequently used by Presbyterians in their worship services include the Revised Standard Version (RSV) and the New Revised Standard Version (NRSV). Both are considered excellent translations that are faithful to the original texts insofar as scholars can determine.
Presbyterian Practice
The church confesses the Scriptures to be the Word of God written, witnessing to God's self-revelation. Where that Word is read and proclaimed, Jesus Christ the Living Word is present by the inward witness of the Holy Spirit. For this reason the reading, hearing, preaching, and confessing of the Word are central to Christian worship.
Sin and Salvation
Presbyterians believe the Bible when it says that "all have sinned and fallen short of the glory of God." (Romans 3:23) Unlike crime, which involves the breaking of human law, sin is a condition of the heart or an expression of that condition where we are estranged from God and fail to trust in God. Sin expresses itself in particular acts.
The Brief Statement of Faith of the Presbyterian Church (U.S.A.) says:
"But we rebel against God; we hide from our Creator. Ignoring God's commandments, we violate the image of God in others and ourselves, accept lies as truth, exploit neighbor and nature, and threaten death to the planet entrusted to our care. We deserve God's condemnation." (Lines 33-39)
"Yet God acts with justice and mercy to edeem creation. Loving us still, God makes us heirs with Christ of the covenant. Like a mother who will not forsake her nursing child, like a father who runs to welcome the prodigal home, God is faithful still." (Lines 40, 47-51)
God has always been faithful to the people of Israel and to the church. Presbyterians believe God has offered us salvation because of God's loving nature. It is not a right or a privilege to be earned by being "good enough." No one of us is good enough on our own--we are all dependent upon God's goodness and mercy. From the kindest, most devoted churchgoer to the most blatant sinner, we are all saved solely by the grace of God.
Out of the greatest possible love and compassion God reached out to us and redeemed us through Jesus Christ, the only one who was ever without sin. Through Jesus' death and resurrection God triumphed over sin.
Presbyterians believe it is through the action of God working in us that we become aware of our sinfulness and our need for God's mercy and forgiveness. Just as a parent is quick to welcome a wayward child who has repented of rebellion, God is willing to forgive our sins if we but confess them and ask for forgiveness in the name of Christ.
God further sent the Holy Spirit to be our companion, counselor and guide in living a life of service to God.
"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."(Brief Statement of Faith, Lines 54-57)
Reformed Theology
Theology is a way of thinking about God and God's relation to the world. Reformed theology evolved during the 16th century religious movement known as the Protestant Reformation. It emphasizes God's supremacy over everything and humanity's chief purpose as being to glorify and enjoy God forever.
In its confessions, the Presbyterian Church (U.S.A.) expresses the faith of the Reformed tradition. Central to this tradition is the affirmation of the majesty, holiness, and providence of God who creates, sustains, rules, and redeems the world in the freedom of sovereign righteousness and love.
Related to this central affirmation of God's sovereignty are other great themes of the Reformed tradition:
The election of the people of God for service as well as for salvation;
Covenant life marked by a disciplined concern for order in the church according to the Word of God;
A faithful stewardship that shuns ostentation and seeks proper use of the gifts of God's creation;
The recognition of the human tendency to idolatry and tyranny, which calls the people of God to work for the transformation of society by seeking justice and living in obedience to the Word of God.
Church Government
A major contributor to Reformed theology was John Calvin, who converted from Roman Catholicism after training for the priesthood and in the law. In exile in Geneva, Switzerland, Calvin developed the presbyterian pattern of church government, which vests governing authority primarily in elected laypersons known as elders. The word presbyterian comes from the Greek word for elder.
Elders are chosen by the people. Together with ministers of the Word and Sacrament, they exercise leadership, government, and discipline and have responsibilities for the life of a particular church as well as the church at large, including ecumenical relationships. They shall serve faithfully as members of the session. (G-10.0102) When elected commissioners to higher governing bodies, elders participate and vote with the same authority as ministers of the Word and Sacrament, and they are eligible for any office. (Book of Order G-6.0302)
The body of elders elected to govern a particular congregation is called a session. They are elected by the congregation and in one sense are representatives of the other members of the congregation. On the other hand, their primary charge is to seek to discover and represent the will of Christ as they govern. Presbyterian elders are both elected and ordained. Through ordination they are officially set apart for service. They retain their ordination beyond their term in office. Ministers who serve the congregation are also part of the session. The session is the smallest, most local governing body. The other governing bodies are presbyteries, which are composed of several churches; synods, which are composed of several presbyteries; and the General Assembly, which represents the entire denomination. Elders and ministers who serve on these governing bodies are also called presbyters.
Sacrament of Baptism
Denominations often differ over what they recognize as sacraments. Some recognize as many as seven sacraments, others have no sacraments in the life of the church. The Presbyterian Church (U.S.A.) has two sacraments, Baptism and the Lord's Supper. "The Reformed tradition understands Baptism and the Lord's Supper to be Sacraments, instituted by God and commended by Christ.
Baptism "In Baptism, the Holy Spirit binds the Church in covenant to its Creator and Lord. The water of Baptism symbolizes the waters of creation, of the flood, and of the Exodus from Egypt. Thus, the water of Baptism links us to the goodness of God's creation and to the grace of God's covenants with Noah and Israel. Prophets of Israel, amidst the failure of their own generation to honor God's covenant, called for justice to roll down like waters and righteousness like an everflowing stream. (Amos 5:24) They envisioned a fresh expression of God's grace and of creation's goodness -- a new covenant accompanied by the sprinkling of cleansing water. In his ministry, Jesus offered the gift of living water. So, Baptism is the sign and seal of God's grace and covenant in Christ.
"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."
"The water used for Baptism should be common to the location, and shall be applied to the person by pouring, sprinkling, or immersion. By whatever mode, the water should be applied visibly and generously."
"Baptism is received only once. There are many times in worship, however, when believers acknowledge the grace of God continually at work. As they participate in the celebration of another's Baptism, as they experience the sustaining nurture of the Lord's Supper, and as they reaffirm the commitments made at Baptism, they confess their ongoing need of God's grace and pledge anew their obedience to God's covenant in Christ."
"As there is one body, there is one Baptism. (Eph. 4:4-6) The Presbyterian Church (U.S.A.) recognizes all Baptisms with water in the name of the Father, of the Son, and of the Holy Spirit administered by other Christian churches."
Infant Baptism
The Bible declares that God claimed humanity as God's own "before the foundation of the world." (Ephesians 1:4)
Both believers and their children are included in God's covenant love. Children of believers are to be baptized without undue delay, but without undue haste. Baptism, whether administered to those who profess their faith or to those presented for Baptism as children, is one and the same Sacrament. The Baptism of children witnesses to the truth that God's love claims people before they are able to respond in faith.
Baptism, therefore, usually occurs during infancy, though a person may be baptized at any age. Parents bring their baby to church, where they publicly declare their desire that he or she be baptized. When an infant or child is baptized the church commits itself to nurture the child in faith. When adults are baptized they make a public profession of faith. Baptism distinguishes children of those who believe in God's redemptive power from children of nonbelievers.
Sacrament of The Lord's Supper
Denominations often differ over what they recognize as sacraments. Some recognize as many as seven sacraments, others have no sacraments in the life of the church. The Presbyterian Church (U.S.A.) has two sacraments, Baptism and the Lord's Supper. "The Reformed tradition understands Baptism and the Lord's Supper to be Sacraments, instituted by God and commended by Christ.
The Lord's Supper is the sign and seal of eating and drinking in communion with the crucified and risen Lord. During his earthly ministry Jesus shared meals with his followers as a sign of community and acceptance and as an occasion for his own ministry.
Around the Table of the Lord, God's people are in communion with Christ and with all who belong to Christ. Reconciliation with Christ compels reconciliation with one another. All the baptized faithful are to be welcomed to the Table, and none shall be excluded because of race, sex, age, economic status, social class, handicapping condition, difference of culture or language, or any barrier created by human injustice. Coming to the Lord's Table the faithful are actively to seek reconciliation in every instance of conflict or division between them and their neighbors.
The Lord's Supper is to be observed on the Lord's Day, in the regular place of worship, and in a manner suitable to the particular occasion and local congregation. It is appropriate to celebrate the Lord's Supper as often as each Lord's Day. It is to be celebrated regularly and frequently enough to be recognized as integral to the Service for the Lord's Day.
The invitation to the Lord's Supper is extended to all who have been baptized, remembering that access to the Table is not a right conferred upon the worthy, but a privilege given to the undeserving who come in faith, repentance, and love. In preparing to receive Christ in this Sacrament, the believer is to confess sin and brokenness, to seek reconciliation with God and neighbor, and to trust in Jesus Christ for cleansing and renewal. Even one who doubts or whose trust is wavering may come to the Table in order to be assured of God's love and grace in Christ Jesus.
Predestination
Predestination is a teaching to which some Christians have adhered, including the Reformed theologian John Calvin. While the doctrine of predestination has sometimes been hotly disputed, it belongs within the larger context of John Calvin's teachings about God's grace.
Calvin argued from Scripture that God has "predestined" or "elected" some people to be saved in Jesus Christ and others not to be. He insisted, nonetheless, that we could be sure only of our own salvation; we were never in a position to judge whether or not another person was saved.
As the Second Helvetic Confession says, We must hope well of all, and not rashly judge any man to be a reprobate.
For Calvin, the point of the doctrine of predestination was to remind us that God is free and gracious. There is nothing that we can do to earn God's favor. Rather, our salvation comes from God alone. We are able to choose God because God first chose us.
Properly understood, the doctrine of predestination frees us from speculating about who is saved and who is not. God has already taken care of these matters in the mystery of God's own being. We are called to hear God's good news in Jesus Christ and to trust in God through Jesus Christ.
For the preaching of the Gospel is to be heard, and it is to be believed; and it is to be held as beyond doubt that if you believe and are in Christ, you are elected. (Second Helvetic Confession, 5.059)
The doctrine of predestination is to be "held in harmony with the doctrine of [God's] love to all mankind . . . [and] with the doctrine that God desires not the death of any sinner, but has provided in Christ a salvation sufficient for all" (amendment to the Westminster Confession of Faith, 6.192).
Becoming a Presbyterian Minister
Presbyterians believe that all persons are called to ministry in their communities, however particular forms of leadership are needed for the work of the church. Presbyterians understand a call to ministry to have three parts: 1) an inner sense of call; 2) a community that tests this sense of call; and 3) a call from a community to serve in a particular place.
A person who feels called by God to be a Presbyterian minister, known as a Minister of the Word and Sacrament, begins by expressing that desire to a church's Session (governing board). The person must be an active member of the church for at least six months before this can happen. If the Session agrees, the request proceeds to the Committee on Preparation for Ministry of the church's presbytery (regional governing body). There follows an "inquiry" period, during which the person explores the implications of becoming a minister together with the Session and the presbytery committee. The inquiry phase normally lasts two years. Its purpose is to determine the person's suitability for ordination as a Minister of the Word and Sacrament.
At the end of this phase, the inquirer must demonstrate personal faith, a sense of self-understanding, an understanding of the Reformed tradition, what it means to be Presbyterian, and an understanding of the task of being a minister. If the presbytery is satisfied, the person becomes a "candidate" for ministry. During this phase, full and intensive preparation occurs under scrutiny of the Session and the Committee on Preparation for Ministry.
Routinely, candidates have a college undergraduate degree (usually four years) and complete a seminary degree (usually three years). In addition, candidates must pass national exams that demonstrate their competence in the fields of theology, Bible (including content and a working knowledge of Greek and Hebrew), church polity, and worship and Sacraments.
The candidate is examined by the Committee on Preparation for Ministry and, after presenting a personal statement of faith and preaching a sermon, by the presbytery itself. If the examination is sustained and the candidate receives a valid call to ministry, the presbytery ordains him or her to the office of Minister of the Word and Sacrament. Only a presbytery may ordain a minister, not a congregation.
Abortion
Presbyterians have struggled with the abortion issue for more than 25 years, beginning in 1970 when a General Assembly statement declared that "the artificial or induced termination of pregnancy is a matter of the careful ethical decision of the patient, . . . and therefore should not be restricted by law . . ."(1) The latest major statement on abortion by a Presbyterian General Assembly came in 1992.
Here's an excerpt from that position statement: . . . There is [both] agreement and disagreement on the basic issue of abortion. The committee [on problem pregnancies and abortion] agreed that there are no biblical texts that speak expressly to the topic of abortion, but that taken in their totality the Holy Scriptures are filled with messages that advocate respect for the woman and child before and after birth. Therefore the Presbyterian Church (U.S.A.) encourages an atmosphere of open debate and mutual respect for a variety of opinions concerning the issues related to problem pregnancies and abortion.
Areas of Substantial Agreement on the Issue of Abortion
The church ought to be able to maintain within its fellowship those who, on the basis of a study of Scripture and prayerful decision, come to diverse conclusions and actions.
Problem pregnancies are the result of, and influenced by, so many complicated and insolvable circumstances that we have neither the wisdom nor the authority to address or decide each situation.
We affirm the ability and responsibility of women, guided by the Scriptures and the Holy Spirit, in the context of their communities of faith, to make good moral choices in regard to problem pregnancies.
We call upon Presbyterians to work for a decrease in the number of problem pregnancies, thereby decreasing the number of abortions.
The considered decision of a woman to terminate a pregnancy can be a morally acceptable, though certainly not the only or required, decision. Possible justifying circumstances would include medical indications of severe physical or mental deformity, conception as a result of rape or incest, or conditions under which the physical or mental health of either woman or child would be gravely threatened.
We are disturbed by abortions that seem to be elected only as a convenience or ease embarrassment. We affirm that abortion should not be used as a method of birth control.
Abortion is not morally acceptable for gender selection only or solely to obtain fetal parts for transplantation.
We reject the use of violence and/or abusive language either in protest of or in support of abortion...
The strong Christian presumption is that since all life is precious to God, we are to preserve and protect it. Abortion ought to be an option of last resort...
The Christian community must be concerned about and address the circumstances that bring a woman to consider abortion as the best available option. Poverty, unjust societal realities, sexism, racism, and inadequate supportive relationships may render a woman virtually powerless to choose freely.
In a subsequent action, the 209th General Assembly (1997), while refusing to call for a ban on the late-term procedure often called "partial-birth" abortion, did offer the following "moral guidance" regarding this procedure:
That the 209th General Assembly (1997) offer a word of counsel to the church and our culture that the procedure known as intact dilation and extraction (commonly called "partial birth" abortion) of a baby who could live outside the womb is of grave moral concern and should be considered only if the mother's physical life is endangered by the pregnancy.
In addition to offering personal counsel, the Presbyterian Church (U.S.A.) has a long history of public policy advocacy. This tradition includes public stances on the abortion issue.
The 1992 policy statement included these public policy recommendations:
There is diversity of opinion in the church as to whether or not abortion should be legal and on the extent to which the government should be permitted to regulate or prohibit abortions. The church acknowledges that many of its members find fault with the philosophical basis of Roe v. Wade and its division of pregnancy into three trimesters, preferring that the state be permitted to regulate and even prohibit abortions throughout the pregnancy, rather than just at the stage of viability. Others feel that Roe's framework effectively safeguards the constitutional liberties of pregnant women while also recognizing the state's interest in protecting the unborn child and the woman.
The General Assembly of the Presbyterian Church (U.S.A.) also recognizes that if fetal development is no longer the standard by which the government measures the extent of its involvement in abortions, then our lawmakers must find some other acceptable standard by which the rights of the mother to terminate her pregnancy will be balanced against the state's interest in protecting the unborn child. Based on prior experiences of the courts and legislatures, it will not be easy to present a standard that will balance the competing interests in such a manner that will not lead to additional litigation. Courts and legislatures have not always well represented the interests of the economically disadvantaged, the undereducated, and women. Some among these groups historically have had greater difficulty in circumventing the obstacles posed by restrictive abortion legislation than have the more affluent.
The General Assembly of the Presbyterian Church (U.S.A.) concedes that we cannot respond definitively to every legal aspect of the abortion issue in a manner that will garner consensus among the church constituency. We believe that in the shaping of the future law, the following affirmations are of vital consideration.
a. The state has a limited legitimate interest in regulating abortions and in restricting abortions in certain circumstances.
b. Within this context of the state's limited legitimate interest, no law should impose criminal penalties against any woman who chooses or physician who performs a medically safe abortion.
c. Within this same context of the state's limited legitimate interest, no law should deny access to safe and affordable services for the persons seeking to terminate a problem pregnancy.
d. No law or administrative decision should provide for a complete ban on abortion.
e. No law or administrative decision should(1) limit access to abortions;(2) limit information and counseling concerning abortions; or(3) limit or prohibit public funding for necessary abortions for the socially and economically disadvantaged.
f. No law should prohibit access to, nor the practice of, contraceptive measures.
g. No law should sanction any action intended to harm or harass those persons contemplating or deciding to have an abortion.
h. No law should condone mandatory or forced abortion or sterilization. Such laws should be abolished where they do exist.
Alcohol
The Presbyterian Church (U.S.A.) is a union of several predecessor denominations. These denominations have different histories on the issue of alcohol use.
The former United Presbyterian Church in North America was a temperance church--advocating total abstinence--right up until its absorption into the new UPCUSA in 1957. The PCUS and PCUSA in the 1940's and 1950's supported the goal of voluntary abstinence as a worthy goal in relation to alcohol. The 1961 statement of the UPCUSA Assembly on "The Church and the Problem of Alcohol" provided the first comprehensive statement on the subject to recognize the fact that many presbyterians do drink and suggests that the problems of alcohol could be resolved by responsible drinking for those who choose to drink and abstinence for others.
In 1986, the reunited church adopted the following statement:
"The General Assembly of the Presbyterian Church (U.S.A.) does not advocate the prohibition of alcohol, a policy which would appear to attribute the entire problem to alcohol itself. Responsible and non-problematic uses of alcohol have been part of human experience and the Judeo-Christian heritage since the beginning of recorded history. The considerable risks and immense suffering that follow from excessive and unwise uses of alcohol do, however, impose upon all Christians individually and corporately the responsibility to make and encourage judicious and well-informed choices regarding personal and social uses of alcohol.
"To that end, the General Assembly encourages and supports personal decision to abstain from alcohol. For those who choose to drink and can do so without becoming dependent, the General Assembly urges a pattern of moderate and responsible drinking behavior. Finally, the General Assembly recommends and supports a comprehensive public policy approach to regulate the availability and use of alcohol in a manner consistent with its special character and the potential risk to persons and society inherent in its use; and it continues to recommend and support appropriate treatment for all who are affected by alcohol-related problems.
"The following general principles should guide...personal and corporate choices about the use of alcohol:
Abstention in all situations should be supported and encouraged.
Moderate drinking in low-risk situations should not be opposed.
Heavy drinking in any situation should be vigorously discouraged.
Any drinking in high-risk situations (e.g., during pregnancy or before driving an automobile) should be vigorously discouraged, as should all illegal drinking."
Capital Punishment
Presbyterian General Assemblies have been concerned not only for the issue of capital punishment, but also for those imprisoned. The major policy statements of the past forty years have come in 1959, 1977, and 1978.
In 1959, the 171st General Assembly, "believing that capital punishment cannot be condoned by an interpretation of the Bible based upon the revelation of God's love in Jesus Christ," called on Christians to "seek the redemption of evil doers and not their death," and noted that "the use of the death penalty tends to brutalize the society that condones it."
In 1977, the 189th General Assembly called upon its members to:
a. Work to prevent the execution of persons now under sentence of death and further use of the death penalty;
b. Work against attempts to reinstate the death penalty in state and federal law, and where such laws exist, to work for their repeal;
c. Work for the improvement of the justice system to make less radical means available for dealing with persons who are a serious threat to themselves and to the safety and welfare of society."
The next year, 1978, the General Assembly went on record as saying "Capital punishment is an expression of vengeance which contradicts the justice of God on the cross."
The most recent statement was made in 1985 by the Presbyterian Church (USA), reaffirming these positions and declaring "it's continuing opposition to capital punishment."
Gambling
The Presbyterian Church (U.S.A.) has a long history of opposition to all forms of gambling as an abdication of stewardship.
A 1950 statement described gambling as "an unchristian attempt to get something for nothing or at another's expense." Twenty-five years later, a Presbyterian General Assembly adopted a statement calling upon its members "to exert influence on local, state and national legislative bodies to oppose all forms of legalized gambling, e.g., lotteries, bingo, pari-mutuel betting, dog racing, horse racing, betting on sports games, casino games and numbers."
A 1992 statement petitioned civic and government leaders to resist state sanctioned gambling and the false promises for fiscal benefits from such, and encouraged state councils of churches and related public policy advocacy groups to be active in resisting the spread of legalized gambling.
Gun Control
The Presbyterian Church (U.S.A.) has a thirty year history of support for gun control legislation. Beginning in the late 1960's, in response to the assassinations of public leaders, the General Assembly called for "...control [of] the sale and possession of fire arms of all kinds." In 1976, this statement was re-affirmed, but also specifically worded to "...not cover shotguns and rifles used legitimately by sportsmen...". In 1988, these and other statements supporting gun control were again reaffirmed.
A fuller statement was approved in 1990. In it, the General Assembly went on record as: Support[ing] gun control at federal, state, and local levels as the most effective response to the present crisis of gun violence...
Call[ing] upon the United States government to establish meaningful and effective federal legislation to regulate the importation, manufacture, sale, and possession of guns and ammunition by the general public. Such legislation should include provisions for the registration and licensing of gun purchasers and owners, appropriate background investigations and waiting periods prior to gun purchase, and regulation of subsequent sale.
Urg[ing] the enactment of similar state and local laws, should such federal legislation be delayed.
Call[ing] upon government agencies at all levels to provide significant assistance to victims of gun violence and their families.
In 1998, the General Assembly added to its policy by calling on all Presbyterians to: intentionally work toward removing handguns and assault weapons from our homes and our communities; and seek ways to develop community strategies and create sanctuaries of safety for our children, so that all of our children may come to identify and value themselves and others as the precious children of the family of God that they are, and that they may come to learn peace for their lives and peace for this generation.
Homosexuality
The Presbyterian General Assemblies have addressed the issue of homosexuality in three broad categories: (1) the legal rights of gay men and lesbians in society; (2) homosexuals in the church; and (3) the ordination of homosexuals as deacons, elders, or ministers.
The Legal Rights of Gay Men and Lesbians in Society
In 1978, a Presbyterian General Assembly declared that ". . . there is no legal, social, or moral justification for denying homosexual persons access to the basic requirements of human social existence . . ."
In 1987, the General Assembly called ". . . for the elimination . . . of laws governing the private sexual behavior between consenting adults [and the passage] of laws forbidding discrimination based on sexual orientation in employment, housing, and public accommodations . . ."
Homosexuals in the Church
In 1978, a Presbyterian General Assembly adopted the following statement: Persons who manifest homosexual behavior must be treated with the profound respect and pastoral tenderness due all people of God. There can be no place within the Christian faith for the response to homosexual persons of mingled contempt, hatred, and fear that is called homophobia. Homosexual persons are encompassed by the searching love of Christ. The church must turn from its fear and hatred to move toward the homosexual community in love and to welcome homosexual inquirers to its congregations. It should free them to be candid about their identity and convictions, and it should also share honestly and humbly with them in seeking the vision of God's intention for the sexual dimensions of their lives.
The Ordination of Homosexuals
In 1997, the approval by a majority of presbyteries of an amendment to the Book of Order known as "Amendment B" (now section G-6.0106b) makes constitutional the following language: 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 213th General Assembly (2001) voted to send a proposed constitutional amendment to the presbyteries that-if ratified by a majority of them in the coming year-would delete G-6.0106b
