Filed under: Lesson 18 -- Grace Like Rain
Filed under: 16-Who We Are
Who are We?
“In gratitude to God, empowered by the Spirit, we strive to serve Christ in our daily tasks and to live holy and joyful lives, even as we watch for God’s new heaven and new earth praying, ‘Come, Lord Jesus.’” — From A Brief Statement of Faith
Presbuteros, the Greek word meaning elder, is used 72 times in the New Testament. It provided the name for the Presbyterian family of churches, which includes the Reformed churches of the world. Both Presbyterian and Reformed are synonymous with churches of the Calvinist tradition.
In America, the first presbytery was organized in 1706, the first synod in 1717; the first General Assembly was held in 1789. Today’s Presbyterian Church (U.S.A.) was created by the 1983 reunion of the two main branches of Presbyterians in America separated since the Civil War — the Presbyterian Church in the U.S. and the United Presbyterian Church in the U.S.A. The latter had been created by the union of the Presbyterian Church in the U.S.A. and the United Presbyterian Church of North America in 1958.
The Presbyterian Church (U.S.A.) is distinctly a confessional and a connectional church, distinguished by the representation of elders — laymen and laywomen — in its government. The church has a membership of 2.3 million in all 50 states and Puerto Rico. Currently there are nearly 11 thousand congregations, over 21,000 ordained ministers, 1,100 candidates for ministry and more than 94,000 elders.
Presbyterians are BELIEVERS and DOERS
WE BELIEVE - in the Great Ends of the Church, as set forth in our Book of Order: “the proclamation of the Gospel for the salvation of humankind; the shelter, nurture, and spiritual fellowship of the children of God; the maintenance of divine worship; the preservation of the truth; the promotion of social righteousness; and the exhibition of the Kingdom of Heaven to the world.”
WE BELIEVE – in a theology of mission, as expressed in the Westminster Confession of Faith: “… Christ hath commissioned his Church to go into all the world and to make disciples of all nations. All believers are therefore under obligation … to contribute by their prayers, gifts, and personal efforts to the extension of the Kingdom of Christ throughout the whole earth.”
WE DO - mission and its related functions in “good Presbyterian order” through the structures of our General Assembly, synods, presbyteries and local churches, which provide accountability in a connectional system. The chief agencies of the General Assembly are the Office of the General Assembly, General Assembly Council, Board of Pensions, Presbyterian Foundation, Presbyterian Investment and Loan Program and Presbyterian Publishing Corporation.
WE DO - mission in partnership locally, nationally and globally by prioritizing our available resources, guided by the emphases given by our General Assembly, the biannual meeting of clergy and lay commissioners who represent the presbyteries of the church. Through the General Assembly, all Presbyterians have a voice in setting directions for mission and through their General Mission Giving, have a vital responsibility in carrying out what the General Assembly has mandated.
Presbyterians are ATTUNED to the TIMES
Our style for doing mission is biblically based and historically appropriate. It builds solidly on our past commitments and mission experience, but it also adapts to newly emerging needs and to changing relationships in a sensitive manner. Mission in the United States is decentralized as much as possible, determined by and administered at the appropriate level of the 16 regional synods, the 173 presbyteries, and the more than 11,000 congregations. Beyond our borders, we engage in mission and relations in partnership with churches and ecumenical bodies in more than 70 countries and territories in Latin America and the Caribbean, Africa, the Middle East and Europe, Central, South, and Southeast Asia and East Asia and the Pacific.
Our witness, corporately and individually, is rooted in the gospel ministries of preaching, teaching, and healing, and in Christ’s example of advocacy for the poor, the hungry and the oppressed. We are Christ’s hands extended to a hurting and broken world!
Filed under: 15-- The Sacraments of the Church
The Sacraments of the Church
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. Sacraments are signs of the real presence and power of Christ in the Church, symbols of God’s action. Through the Sacraments, God seals believers in redemption, renews their identity as the people of God, and marks them for service.” (Book of Order W-1.3033.2)
“The early Church, following Jesus, took three primary material elements of life–water, bread, and wine–to become basic symbols of offering life to God as Jesus had offered his life. Being washed with the water of Baptism, Christians received new life in Christ and presented their bodies to be living sacrifices to God. Eating bread and drinking wine they received the sustaining presence of Christ, remembered God’s covenant promise, and pledged their obedience anew.” (Book of Order W-1.3033.1)
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. (Book of Order W-2.3003)”
“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.” (Book of Order W-2.3006)
“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.” (Book of Order W-3.3605)
“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.” (Book of Order W-2.3009)
“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.” (Book of Order W-2.3010)
Lord’s Supper
“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.” (Book of Order W-2.4001a)
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. (Book of Order W-2.4006)
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. (Book of Order W-2.4009)
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. (Book of Order W-2.4011a)
Filed under: 14 -- Parts of a Service
There are seven basic parts to an evangelical or Word-centered service, which is traditional in Presbtyerian churches. Each part is important.
Prayer
“Prayer is at the heart of worship. In prayer, through the Holy Spirit, people seek after and are found by the one true God who has been revealed in Jesus Christ. They listen and wait upon God, call God by name, remember God’s gracious acts, and offer themselves to God. Prayer may be spoken, sung, offered in silence, or enacted. Prayer grows out of the center of a person’s life in response to the Spirit. Prayer is shaped by the Word of God in Scripture and by the life of the community of faith. Prayer issues in commitment to join God’s work in the world.” (Book of Order, W-2.1001)
Sacraments
“The Sacraments of Baptism and the Lord’s Supper are God’s acts of sealing the promises of faith within the community of faith as the congregation worships, and include the responses of the faithful to the Word proclaimed and enacted in the Sacraments.” (Book of Order, W-3.3601)
Offering
“The Christian life is an offering of one’s self to God. In worship the people are presented with the costly self-offering of Jesus Christ, are claimed and set free by him, and are led to respond by offering to him their lives, their particular gifts and abilities, and their material goods. Worship should always offer opportunities to respond to Christ’s call to become disciples by professing faith, by uniting with the church, and by taking up the mission of the people of God, as well as opportunities for disciples to renew the commitment of their lives to Jesus Christ and his mission in the world.” (Book of Order, W-2.5001 – W-2.5002)
Community concerns
“Worship is an activity of the common life of the people of God in which the care of the members for each other and for the quality of their life and ministry together expresses the reality of God’s power to create and sustain community in the midst of a sinful world. As God is concerned for the events in daily life, so members of the community in worship appropriately express concern for one another and for their ministry in the world.” (Book of Order, W-2.6001)
Music
“Song is a response which engages the whole self in prayer. Song unites the faithful in common prayer wherever they gather for worship whether in church, home, or other special place . . . through the ages and from varied cultures, the church has developed additional musical forms for congregational prayer. Congregations are encouraged to use these diverse musical forms for prayer as well as those which arise out of the musical life of their own cultures. To lead the congregation in the singing of prayer is a primary role of the choir and other musicians. They also may pray on behalf of the congregation with introits, responses, and other musical forms. Instrumental music may be a form of prayer since words are not essential to prayer. In worship music is not to be for entertainment or artistic display. Care should be taken that it not be used merely as a cover for silence.” (Book of Order, W-2.1003 – W-2.1004)
Scripture
“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. The session shall ensure that in public worship the Scripture is read and proclaimed regularly in the common language(s) of the particular church.” (Book of Order, W-2.2001)
“The minister of Word and Sacrament is responsible for the selection of Scripture to be read in all services of public worship and should exercise care so that over a period of time the people will hear the full message of Scripture. It is appropriate that in the Service for the Lord’s Day there be readings from the Old Testament and the Epistles and Gospels of the New Testament. The full range of the psalms should be also used in worship. Selections for reading in public worship should be guided by the seasons of the church year, pastoral concerns for a local congregation, events and conditions in the world, and specific program emphases of the church. Lectionaries offered by the church ensure a broad range of readings as well as consistency and connection with the universal Church.” (Book of Order, W-2.002 – W-2.003)
|
Preaching “The preached Word or sermon is to be based upon the written Word. It is a proclamation of Scripture in the conviction that through the Holy Spirit Jesus Christ is present to the gathered people, offering grace and calling for obedience . . . the sermon should present the gospel with simplicity and clarity, in language which can be understood by the people . . . the preaching of the Word shall ordinarily be done by a minister of Word and Sacrament. (Book of Order, W-2.2007) “The Word is also proclaimed through song in anthems and solos based on scriptural texts, in cantatas and oratorios which tell the biblical story, in psalms and canticles, and in hymns, spirituals, and spiritual songs which present the truth of the biblical faith. Song in worship may also express the response of the people to the Word read, sung, enacted, or proclaimed. Drama and dance, poetry and pageant, indeed, most other human art forms are also expressions through which the people of God have proclaimed and responded to the Word.” (Book of Order, W-2.2008) |
Filed under: 13 -- Uniqueness
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. (Book of Order, G-2.0500)
Presbyterian Church governmentA 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. (Book of Order, 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.
What’s Presbyterian worship like?The order of a Sunday worship service in a Presbyterian church is determined by the pastor and the session, the church’s governing body. It generally includes prayer, music, Bible reading and a sermon based upon scripture. The Sacraments, a time of personal response/offering, and a sharing of community concerns are also parts of worship. The constitution of the Presbyterian Church (U.S.A.) suggests that worship be ordered in terms of five major actions centered in the word of God (gathering around the word, proclaiming the word, responding to the word, the sealing of the word, and bearing and following the word into the world), but recognizes that “other orders of worship may also serve the needs of a particular church and be orderly, faithful to Scripture, and true to historic principles.” (Book of Order, W-3.3202)
Filed under: 12 - Church History
Presbyterian Church History
The earliest Christian church consisted of Jews in the first century who had known Jesus and heard his teachings. It gradually grew and spread from the Middle East to other parts of the world, though not without controversy and hardship among its supporters.
During the 4th century, after more than 300 years of persecution under various Roman emperors, the church became established as a political as well as a spiritual power under the Emperor Constantine. Theological and political disagreements, however, served to widen the rift between members of the eastern (Greek-speaking) and western (Latin-speaking) branches of the church. Eventually the western portions of Europe, came under the religious and political authority of the Roman Catholic Church. Eastern Europe and parts of Asia came under the authority of the Eastern Orthodox Church.
In western Europe, the authority of the Roman Catholic Church remained largely unquestioned until the Renaissance in the 15th century. The invention of the printing press in Germany around 1440 made it possible for common people to have access to printed materials including the Bible. This, in turn, enabled many to discover religious thinkers who had begun to question the authority of the Roman Catholic Church. One such figure, Martin Luther, a German priest and professor, started the movement known as the Protestant Reformation when he posted a list of 95 grievances against the Roman Catholic Church on a church door in Wittenberg, Germany in 1517. Some 20 years later, a French/Swiss theologian, John Calvin, further refined the reformers’ new way of thinking about the nature of God and God’s relationship with humanity in what came to be known as Reformed theology. John Knox, a Scotsman who studied with Calvin in Geneva, Switzerland, took Calvin’s teachings back to Scotland. Other Reformed communities developed in England, Holland and France. The Presbyterian church traces its ancestry back primarily to Scotland and England.
Presbyterians have featured prominently in United States history. The Rev. Francis Makemie, who arrived in the U.S. from Ireland in 1683, helped to organize the first American Presbytery at Philadelphia in 1706. In 1726, the Rev. William Tennent founded a ministerial ‘log college’ in Pennsylvania. Twenty years later, the College of New Jersey (now known as Princeton University) was established. Other Presbyterian ministers, such as the Rev. Jonathan Edwards and the Rev. Gilbert Tennent, were driving forces in the so-called “Great Awakening,” a revivalist movement in the early 18th century. One of the signers of the Declaration of Independence, the Rev. John Witherspoon, was a Presbyterian minister and the president of Princeton University from 1768-1793.
The Presbyterian church in the United States has split and parts have reunited several times. Currently the largest group is the Presbyterian Church (U.S.A.), which has its national offices in Louisville, Ky. It was formed in 1983 as a result of reunion between the Presbyterian Church in the U.S. (PCUS), the so-called “southern branch,” and the United Presbyterian Church in the U.S.A. (UPCUSA), the so-called “northern branch.” Other Presbyterian churches in the United States include: the Presbyterian Church in America, the Cumberland Presbyterian Church and the Associate Reformed Presbyterian Church.
Filed under: 11-Presbyterian 101
