Foothills Presbytery overtures the 222nd General Assembly

FOOTHILLS OVERTURE #1
Overture:
Foothills Presbytery overtures the 222nd General Assembly (2016) to amend paragraph
G-3.0503 of the Book of Order as follows, adding language in italics:
The General Assembly shall hold a stated meeting at least biennially. Each
General Assembly shall be organized around one of the Six Great Ends of
the Church (F-1.0304), taken up in succession in the order listed in F1.0304. The main business of each General Assembly shall be to discuss
and to explore ways to enable Presbyterian Church (U.S.A) congregations
and councils to fulfill more faithfully and effectively the Great End which is
the theme for that General Assembly. Every third General Assembly shall
depart from the rotation of the Six Great Ends and instead be called
together to consider all amendments to the Constitution that have been
properly submitted. All overtures to amend the Constitution, in order to be
considered by the General Assembly for Constitutional Change, must have
the endorsement of no fewer than 15% of the Presbyteries in the PC(USA).
Overtures that receive two-thirds endorsement of the Presbyteries may be
considered at any General Assembly following the achievement of the twothirds endorsement. The moderator, or in the event … [the rest of G-3.0503
continues unaltered from this point];
And amending section G-6.04 by striking certain words, adding others as
follows, and re-lettering paragraphs b, c, d, and e:
G-6.04 AMENDING THE BOOK OF ORDER
Amendments to the Book of Order shall be made only at a General Assembly for
Constitutional Change (every third Assembly, as required by G-3.0503) and only if all the
following steps are completed:
a. All overtures to amend the Constitution must have the endorsement of fifteen percent
of the presbyteries to be considered by the General Assembly. Overtures that achieve
endorsement of two-thirds of the presbyteries may be considered at the next session of
the General Assembly, regardless of the Assembly rotation (G-3.0503).
a. b. All proposals requesting amendment of the Book of Order are communicated in
writing to the Stated Clerk of the General Assembly no later than 120 days prior to the
convening of the next session of the General Assembly at which they will be considered.
Rationale:
The General Assembly exists to serve the individual churches which make up the
PCUSA, and not the churches to serve the General Assembly;
The General Assembly “constitutes the bond of union, community, and mission among all
its congregations and councils, to the end that the whole church becomes a community of
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faith, hope, love, and witness” (G-3.30501);
The Six Great Ends of the Church are “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” (F-1.0304);
In actual result, recent General Assemblies have produced the opposite of a “bond of
union, community, and mission” among its member congregations – but instead have
produced strife, division, and dysfunction; and thereby greatly distracted PCUSA
congregations from their central work of pursuing the Six Great Ends in their mission and
ministry;
The central focus of recent General Assemblies has not been on “providing that the Word
of God may be truly preached and heard . . . that the Sacraments may be rightly
administered and received . . . [and the nurture of] the covenant community of disciples”
(G-3.0501a-c), but rather has been centered upon the consideration of constitutional
amendments – effectively turning the meetings of the General Assembly into biennial
Constitutional Conventions;
A Constitution is not a manual of operations, but is a deeper document expressing
shared and unifying principles and values which establish the general framework for
governance, and therefore should not be easily amended without thoughtful
consideration and widespread consensus regarding these fundamental principles and
values;
General Assembly meetings of the PCUSA must return to their rightful purpose of
supporting and building up the congregations of our denomination as defined by the Book
of Order – enabling them, individually and together in church councils, to more faithfully
and effectively fulfill the Six Great Ends of the Church.
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FOOTHILLS OVERTURE NO. 2
Overture:
Foothills Presbytery overtures the 222nd General Assembly (2016) of the Presbyterian Church
(U.S.A.) to adopt the following position concerning the process for addressing issues of social
justice, economics, and politics:
The Presbyterian Church (U.S.A.) hereby reaffirms the importance of and supports engagement
of Presbyterians in issues of social justice, economics and politics. Following the example of
Jesus Christ, Christians should engage in matters of social justice, economics and politics, in
addition to matters of the church and theology.
In carrying out this responsibility as a denomination, the PC(USA) shall cease taking divisive,
up-or-down, yes-or-no positions on partisan issues of social justice, economics and politics at
the national level. Instead, the PC(USA), when such matters are properly before the General
Assembly, shall call to the denomination's attention the importance of the issue, explore the
various dimensions of the issue, and implore its members to learn about and pray about the
issue and to become engaged according to one's conscience and views at the local church and
presbytery level. The PC(USA) shall also develop the schedule and agenda for the General
Assembly so that the time allocated for education on such issues in committees, on the floor,
and with all other aspects of the General Assembly is not disproportionate with the fact that
social justice, economics and politics relate primarily to just one of the six great ends of the
church.
Specifically, Foothills Presbytery overtures the 222nd General Assembly to amend the Standing
Rules of the General Assembly regarding Plenary Meetings by adding the following new
paragraph F.5.c. and re-lettering existing paragraphs c, d, e, f, and g:
c. Any social witness policy statement or resolution to be proposed at the General Assembly
shall first have the concurrence of one-third of the Presbyteries. On any such issue, as an
alternative to establishing a potentially divisive policy by a yes/no vote, the Assembly shall
seriously consider calling the denomination’s attention to the issue to explore its various
dimensions, and imploring its members to learn and pray about the issue and become engaged
at the local church and presbytery level. In developing the docket of plenary and committee
meetings, the docket framers shall be mindful that social witness policy relates primarily to only
one of the six great ends of the church and not give disproportionate attention to this one.
Rationale
• Jesus was born into and lived in the real world of politics, economics and social injustice;
• The ministry and life of Jesus demands that Christians engage not just in matters of the
church and theology, but also in the real world by attempting to right wrongs and combat
injustice;
• At times the church has not engaged in matters of social justice, economics and politics, and,
in those situations, has perpetuated injustice in the world;
• Presbyterians are a diverse Christian denomination with a wide range of views on matters of
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social issues, economics and politics;
• Presbyterians favor open and respectful debate about matters of social justice, economics
and politics and how the Christian faith impacts such issues;
• The General Assembly of the PC(USA) has taken positions as a denomination on a wide
range of partisan issues on matters of social justice, economics and politics about which
there is diversity of viewpoints among the denomination;
• Taking yes or no positions on partisan issues has caused and continues to cause division
within the denomination and loss of members.
• Foothills Presbytery believes there is a better way to fulfill the church's obligation to engage in
matters of social justice, economics and politics, but avoid at the national level taking
unnecessary positions on controversial issues that have the adverse effects described
above.
• The makers of this overture understand social witness “policy statements” and “resolutions”
according to the definitions adopted by the 205 th General Assembly (1993) in the report
entitled “Why and How the Church Makes a Social Witness Policy.”
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FOOTHILLS OVERTURE NO. 3
Overture
Foothills Presbytery overtures the 222nd General Assembly (2016) to temporarily set aside
its Guideline and Policy for “Forming Social Policy” found in the appendix to the Standing Rules
of the General Assembly. This section pertains to the role of the Advisory Committee on Social
Witness Policy. Foothills Presbytery recommends the following to temporarily take its place:
For the next three General Assemblies (223, 224, and 225) the Advisory Committee on
Social Witness Policy (ACSWP) shall focus its attention on generating discussion in the
presbyteries about any social witness policy concerns that arise. The aim of these discussions
will be to work toward forming consensus in the broader Church regarding social witness.
For this time period, the ACSWP shall not on its own propose any Social Witness Policy to
the General Assembly, synods or presbyteries, but shall allow any social witness policy
proposals to arise from the presbyteries in the form of overtures.
For this time period, the ACSWP shall not serve its usual role as a clearing house or editor
for all social witness policy proposals written by any other entity.
Rationale:
The Social Witness Policy of the Presbyterian Church (U.S.A.) has been decided at General
Assembly by up or down votes, sometimes by narrow margins, without first generating a sense
of the will of Christ from the broader Church. This form of decision making has often led to deep
divisions in the Church. By spending time and effort at generating conversation and moving
toward consensus, Social Witness Policy can be formed that better reflects the wisdom and
discernment of the whole Church.
As much as possible, these conversations with presbyteries should be held through electronic
means or regional meetings to minimize the expense. Any funds that would have been spent to
bring ACSWP to its own committee meetings should be redirected toward the presbytery
conversations.
In doing this, the ACSWP will be fulfilling the task force policy in section 3.c. of “Forming Social
Policy” to develop a plan in which the whole church can participate in the formation of social
witness policy.
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FOOTHILLS OVERTURE #4
Overture
Foothills Presbytery overtures the 222nd General Assembly (2016) to amend the Standing
Rules of the General Assembly by striking certain words and adding others as follows:
Under the section B “Commissioners, Delegates and other Participants at the Meeting,”
Subsection 2. “Advisory Delegates,” Paragraph b, “Categories”:
Categories b. There shall be four five categories of advisory delegates: youth, theological
student; missionary, ecumenical and executive presbyter. The expenses of each of the first four
advisory delegates shall be paid by the General Assembly (see Standing Rule I.3.) on the same
basis as the expenses of commissioners (see Standing Rule B.2.f.(2) below for exception). The
expenses for the executive presbyter advisory delegate shall be paid by the presbytery on the
same basis as expenses for commissioners.
Add a Paragraph “h” under subsection 2 “Advisory Delegates” as follows
Presbyter Advisory Delegates: For each General Assembly, twenty percent of the presbyteries
may elect an Executive Presbyter Advisory Delegate (EPAD) who shall ordinarily be the
presbytery executive (or person operating as the chief executive of the presbytery by any other
title) to be an advisory delegate to the General Assembly. The Committee on the Office of the
General Assembly shall design a rotation system among the presbyteries to accomplish this.
Rationale
Presbytery executives have a unique perspective, seeing intimately into the lives of
congregations and closely into the life of the General Assembly at the same time.
This perspective gives them a view of the whole church in a way that few others have.
They care deeply about the life of the congregations and pastors they serve, and they care
about the mission of the General Assembly as the whole Church ministers to the world.
The voice of presbytery executives has been systematically diminished for over thirty years
because they have no say at General Assembly meetings unless they are elected a
commissioner. This might happen only once in an executive’s career because of the method
commissioners are chosen. This important voice is effectively minimized at the Assembly.
The voice of presbytery executives is very much needed at the Assembly to keep the whole
church in perspective and to prevent the Assembly from seeming like an “other.”
Paragraph c would not be changed, so Executive Presbyter Advisory Delegates would have the
same privileges as other advisory delegates. That is, they would serve on a committee with
voice and vote and would have voice on the floor of the Assembly.
Presbyteries would cover the expenses of Executive Presbyter Advisory Delegates, so financial
implications to the Assembly would not be a concern.
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FOOTHILLS OVERTURE #5
Overture:
Foothills Presbytery overtures the 222nd General Assembly (2016) to amend G-6.04e by striking
the following language:
e. The Stated Clerk receives written advice that a proposed amendment to the Book of Order
has received the affirmative votes of a majority of the presbyteries. The proposed amendment
so approved shall become effective one year following the adjournment of the assembly
transmitting the proposed amendment.
and by replacing the language with the words in italics to read:
e. The Stated Clerk receives written advice that a proposed amendment to the Book of Order
has received the affirmative votes of a two-thirds majority of the presbyteries. The proposed
amendment, if approved and enacted by the next General Assembly, shall become effective at
the close of that General Assembly meeting.
and by engaging the following approval process:
The thusly amended Book of Order, along with whatever other Book of Order amendments
approved by the 222nd General Assembly will be sent out to presbyteries for a vote, and upon
achieving a two-thirds majority, the 223rd General Assembly shall vote to ratify this change.
Rationale:
Constitutions are social documents that assert and affirm the core beliefs, values, principles and
appropriate rules to express the given identity of a people. As such constitutions are core social
identity documents and should be stable across extended periods of time. In our American
political experience this has been the case. The United States has only amended the
Constitution a total of twenty-seven times across its near two and a half centuries (and only 17
times since the original first ten amendments).
In the formation of the PCUSA the Church chose to dilute its understanding of Constitution by
creating a Book of Order that was a hybrid of a constitution and manual of operations. In doing
so the democratic principle (“majority rule”) was raised above the constitutional principle
(“supermajority to amend”). This choice led to not only a loss of a stable understanding of our
core identity, but it also promoted factionalism within the denomination. The passage of this
amendment will appropriately restore stability to our core identity document, reassert the
constitutional principle and aid the church in regaining an appropriate understanding of
engaging in patient discernment of the Will of Christ for His Church.
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FOOTHILLS OVERTURE #6:
Overture:
Foothills Presbytery overtures the 222nd General Assembly (2016) to amend the Book of Order,
Chapter 3, “Councils of the Church,” by adding to G-3.0105:
Point c: A presbytery may register as “Abstaining” when voting on General Assembly proposals
recommending constitutional changes.
Rationale:
• The Presbyterian Church (U.S.A.) is called to work for peace, unity, and purity, and its
member congregations are committed to reducing any factors that obscure Christian
unity;
• Church unity depends solely on Jesus Christ and not an unlikely if not impossible unanimity
on the range of particular and partisan issues we encounter in society and culture:
• The General Assembly of the Presbyterian Church (U.S.A.) continues to press votes on
divisive issues which have disrupted the peace, unity, and purity of the Church and
diminished membership and mission momentum.
When abstaining on constitutional matters, a presbytery decision to abstain will not be recorded
as a “no” vote. However, a majority of presbyteries will be required to vote “yes” for a
constitutional amendment to pass.
A presbytery decision to register as abstaining may be accompanied by that presbytery’s
rationale for abstaining. The abstaining presbytery, for instance, may abstain from conviction
that a vote to change the constitution at that time is inadvisable, divisive, and that further prayer,
discussion, and discernment will benefit the Church.
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FOOTHILLS OVERTURE #7
Overture
Foothills Presbytery overtures the 222nd General Assembly (2016) to amend Section L of
the Standing Rules of the General Assembly as found in the Manual of the General Assembly.
Foothills Presbytery recommends the following words to be added (in italics):
SECTION L
Recommending Amendments to the Standing Rules
1. In consultation with the Committee on the Office of the General Assembly, the Stated Clerk
shall recommend to the next session of the General Assembly any changes in the Standing
Rules of the General Assembly deemed necessary. The Stated Clerk shall consult with the
Committee on the Office of the General Assembly before proposing to the General Assembly
any amendment to the standing rules.
Amending the Standing Rules
2. Presbyteries and Synods may submit overtures to amend or suspend the Standing Rules.
The Committee on the Office of the General Assembly (COGA), in consultation with the Stated
Clerk, may offer their advice on any such overtures in the same way that the Advisory
Committee on the Constitution (ACC) offers advice on amendments to the Constitution.
3. The Standing Rules of the General Assembly may be amended by a majority vote of the
commissioners present and voting. A motion to amend the rules is debatable.
Suspending the Standing Rules
4. A motion to suspend the standing rules is not debatable and shall require a two-thirds vote of
the total enrollment of the commissioners.
Rationale
1. A fundamental principle of Reformed polity is that the people shall have a vote in the way
they are governed. The Standing Rules govern the meetings of the General Assembly in
much detail, and the structure of these meetings has a great impact on synods,
presbyteries, churches and church members.
2. The Committee on the Office of the General Assembly, together with the Stated Clerk,
constitute a body much too limited to adequately represent the broader church in
structuring General Assembly meetings.
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FOOTHILLS OVERTURE #8
Overture:
Foothills Presbytery overtures the 222nd General Assembly (2016) to amend G-3-05 by inserting
a new section, G-3-0502 and renumbering section G-3.0502 as G-3.0503 and section G-3.0503
as G-3.0504. The new section shall read:
G-3.0502 Organizational Review
The General Assembly has the responsibility to regularly review the Manual of the General
Assembly. Presbyteries and Synods may submit overtures to amend, delete or suspend
sections of the Manual of the General Assembly.
Rationale
1. A fundamental principle of Reformed polity is that the people shall have a vote in the way
they are governed. The General Assembly Manual of Operations and standing rules
govern the meetings of the General Assembly in much detail, and the structure of these
meetings has a great impact on the synods, presbyteries, churches and church
members.
2. Both church and secular history show that bureaucracies, once established, have a
tendency to become entrenched, isolated and self-perpetuating far beyond their original
purpose and function. As there has been a revolution in communications and as the
rapidity of social and political change shows no sign of abating, it is important for us to
have structures that are nimble and adaptable. Therefore, it is important for the Body of
the General Assembly to regularly address and review the operations of the Church.
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FOOTHILLS OVERTURE #9:
Recommendation:
Foothills Presbytery overtures the 222nd General Assembly (2016) to create a General
Assembly Reform Coordinating Committee with the aim to reform, renew and refresh the
practice of our Reformed polity for the 21st century, centered in the koinonia of our shared
participation in Jesus Christ, the true Head of the Church (F-1.02). The General Assembly
Reform Coordinating Committee will:
1. Coordinate with Synod and Presbytery Stated Clerks and Executives to organize regional
gatherings of the commissioners to the 222nd and subsequent General Assemblies, plus
Ruling Elders, Teaching Elders, Deacons, Educators, Presbytery and Synod Staff
persons and lay persons, to come together to study the core principles of our historic
polity, to reflect upon the sweeping religious, political, cultural and social changes in
which we find ourselves, and advise the GA Reform Coordinating Committee regarding
the content and organization of the Constitution, the creation of a strategic ten year
shared denominational mission plan, and to devise the most effective structures to
faithfully and boldly uphold our Reformed polity and practice.
2. Study and devise a strategy to most effectively use the modern communication that is
afforded to us through the internet and social media.
3. Receive, organize and report to the 223rd and subsequent General Assemblies faithful
summaries of the regional gatherings.
Rationale:
Foothills Presbytery, affirming G-3.0501 that, The General Assembly constitutes the bond of
union, community, and mission among all its congregations and councils, to the end that the
whole church becomes a community of faith, hope, love and witness,” has submitted eight
overtures with the aim of engaging our denomination in the sustained work of reform, renewal
and modernization. These individual overtures represent key strategic changes in our recent
practice that we believe will instigate the Church to enter a new era of reform. Binding these
diverse overtures together are the following principles:
1. Stability of Identity: The PC(USA) needs a stable Constitution that is undergirded by
renewing the Constitutional Principle above the Democratic Principle. (Overture 007)
2. Change through Building Broad Consensus: The PC(USA) needs to move away from
seeking change by legislation, and rather move to broad consensus building in and
between the Councils of the Church. (Overture 003)
3. Holistic Witness: Through a balanced focus upon The Great Ends of the Church (F1.0304) at the Meetings of the General Assembly, the PC(USA) needs a more holistic
and faithful practice of living out the breadth of our Calling. (Overture 003)
4. Focus and Depth: The PC(USA) needs to improve and deepen its commitment to and
practice of meaningful social witness by moving away from the practice of pushing “yes/
no” votes on highly partisan issues at the biennial Meetings of the General Assembly,
and rather work to engage every congregation and every Council of the Church to find
deep and rich consensus. (Overtures 004 and 005)
5. Mutual Interdependence: As Presbytery administrative leaders are in the unique
position of relations between congregations and all higher Councils, the PC(USA) needs
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their wisdom and perspective as Advisory Delegates to the Meetings of the General
Assembly (Overture 006)
6. Adaptability and Nimbleness: As the world of the 21st Century is rapidly changing and
as bureaucratic structures, once established and funded, tend towards outliving their
original purpose, the PC(USA) needs the regular input of presbyteries into the issue of
best practices and most fitting structures of the national Church. (Overtures 009 and 010)
7. More than Yes or No: As complex and multifaceted issues are often made simplistic by
simple “yes” or “no” choices, the PC(USA) needs to create a third category of voting that
allows for the message, “no, not now.”
Believing the whole Church and every level of Council in the Church must be engaged in this
work of reform, renewal and refreshment, the creation of a GA Coordinating Committee is the
best method to engage in serious season of reform that is neither too hasty nor too tardy, but
will help the PCUSA reform, renew and modernize its practice in a manner that is upholds the
venerable standard, “let it be done decently and in order.”
http://foothillspresbytery.org
GA Overture Work
https://www.facebook.com
PC (USA) GA Overture Reform Work
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Overture: On Rescinding Item 05-04, Mid Council Commission Report,
222nd General Assembly
The Presbytery of Santa Fe Respectfully overtures the 222nd General Assembly (2016) of the
Presbyterian Church (U.S.A.) to rescind the action taken by the 221st General Assembly (2014)
regarding Item 05-04, the report of the Mid Council Commission, directing the establishment
of a new configuration of synod boundaries.
Rationale:
1) The ability to form and re-form synod boundaries already exists in the current Form of
Government, G-3.0502 (items a through e).
2) The requirement to reduce the number of existing synods to “10-12” is an onerous burden
upon the synods in the western half of the United States because of our vast geographic reality.
It is impossible to conceive how the mission and ministry of any one presbytery could be
enhanced by enlarging synod boundaries to encompass a span (for example) from Canada to
Mexico, Hawaii to New Mexico, or Alaska to the Dakotas to New Mexico to Hawaii.
3) Some plans posited to meet the requirements of this report fulfill only the letter of the
requirements and change nothing else. For example, the “Synod of the West” idea seeks to
combine the five westernmost synods into one, while retaining a Permanent Judicial
Commission and establishing geographic administrative commissions within the existing bounds
of each synod or presbytery. Each would continue to oversee its own assets, and likely continue
its own ministry, without any real change. Such an exercise would be shallow at best and
hypocritical at worst.
4) The Synod of the Southwest, in consultation and collaboration with its four Presbyteries, has
embarked upon a project to enhance the leadership of its historic racial/ethnic populations
which would be placed on hold, if not in fact halted, as a result of the attention which is
required to effect a change in boundaries. This diminishes our joint emerging sense of purpose,
partnership, context and call.
5) The establishment of new synod boundaries, as previously noted, does not serve to enhance
our ministries or our ability to work across current synod boundaries. Already the Synod of the
Southwest, in consultation with and at the encouragement of its Presbyteries, has reached out
to the Synods of Mid America, Lakes & Prairies, and Lincoln Trails in establishing the
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Theocademy, for use not only with the dominant culture but also with the Native American
people, and is in the process of establishing Teocademia for people of Hispanic descent.
6) The Synod of the Southwest and its constituent presbyteries, at the direction of the
Assembly, have earnestly entered into the requested collaborative process with three other
synods. While those conversations have proved meaningful and fruitful, the presbyteries
represented were able to find common ground for mission which could be accomplished within
the present alignment of synod boundaries. None of the Presbyteries, or the Synod, of the
Southwest was able to conceive of ministry which could only, or even best, be accomplished by
the realignment of synod boundaries.
7) The Synod of the Southwest, in consultation and collaboration with its four Presbyteries, has
established a common understanding of, and relationship based upon, their mission and
ministry and an emerging sense of purpose, partnership, context and call.
8) If the report seeks to combine synods in order to save money, it is not evident that any study
has been done to show actual costs and savings. In fact, in addition to other unidentified
expenses, the realignment of synods is certain to create expenses associated with partitioning
of restricted funds.
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Overture: On merging the Presbyterian Agency and the Office of the
General Assembly into a single entity.
The Presbytery of Santa Fe overtures the 222nd General Assembly
(2016) of the Presbyterian Church (U.S.A.) to merge the Presbyterian
Mission Agency and the Office of the General Assembly upon the
following time schedule and replacing them with the following
structure and staffing:
1.
The 222nd General Assembly (2016) shall direct that at the
conclusion of the 223rd General Assembly (2018) the
Presbyterian Mission Agency and its Board, PCUSA – A
Corporation, and the Committee on the Office of the General
Assembly be dissolved.
2.
The 222nd General Assembly shall direct that a Council of the
General Assembly of the Presbyterian Church (U.S.A.) (the
“Council”), be established, effective at the conclusion of the
223rd General Assembly (2018) composed of the following voting
members:
a.
A chair who shall be the Moderator of the General
Assembly
b.
A vice chair who shall be the Vice-Moderator of the General
Assembly
c.
A secretary who shall be the Stated Clerk/Director of
Presbytery Mission Support of the Presbyterian Church
(U.S.A.)
d.
A treasurer who shall be elected by and from among the
other members of the Council
e.
the stated clerks of each synod, during their respective
tenure as synod stated clerk
f.
One representative from each synod, elected as follows:
i.
Nominees to serve as representatives of the Synods
shall be nominated utilizing the General Assembly
Nominating Committee and its processes, to ensure
balance/diversity, in so far as possible, of
Racial/Ethnic, Teaching/Ruling Elder, Gender, Age
and Theological Perspective.
ii.
Nominees for the position of Synod Representative to
the Council shall be open to anyone interested in the
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iii.
iv.
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position; however, their Presbytery of Record must
endorse their candidacy. A Presbytery may endorse
more than one candidate.
The GANC shall seek candidates with the following
credentials/experience, recognizing that younger
persons may not have the experience in the life of the
church to meet all of these church
credentials/experience:
(1) Be an Elder (Teaching or Ruling) in the
Presbyterian Church (U.S.A.)
(2) Active Participation at all levels of Life of the
Presbyterian Church (U.S.A.) through:
(a) Demonstrated Leadership/active
participation within Mid-councils (i.e.
Moderator of Synod, Moderator of
Presbytery, etc.)
(b) Demonstrated Leadership/active
participation at national levels of the
church (i.e. service boards of agencies of
the PCUSA)
(c) Active participation at meetings of the
General Assembly (i.e. as a commissioner
or volunteer staff – not simply as an
observer)
(d) Demonstrated understanding of the Polity
of the Presbyterian Church (U.S.A.)
The GANC shall give consideration in making its
nominations that synod representatives shall have
the following responsibilities/expectations as a
members of the Council to their respective synod and
presbyteries:
(1) Actively engage in two-way
communication/dialogue between the Council
and the Synod, and Presbyteries of that Synod
(2) Report to the Synod Assembly at each of the
respective Synod Assembly’s meetings
(3) Insofar as the respective synods may by their
manual operation provide that their synod
representative on the Council shall be an exofficio, without vote, member of their synod
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v.
vi.
shall direct that the elected synod representatives set
forth above shall be elected for a term of 2 years and
for a total of no more than 6 years of continuous
service on the Council
shall direct that the elected synod representatives
shall not automatically be re-elected and that the
decision of whether to re-nominate a person shall be
subject to the approval of the respective synod
before being considered for re-nomination
3.
That the 222nd General Assembly direct that the day-to-day
operations of the Council shall be overseen by one person who
shall be the Stated Clerk/Director of Presbytery Mission Support
effective at the conclusion of the 223rd General Assembly (2018)
4.
The 222nd General Assembly direct that effective at the
conclusion of the 223rd General Assembly (2018), the Stated
Clerk of the Presbyterian Church (U.S.A.) become the Interim
Director of Presbytery Mission Support
5.
The 222nd General Assembly direct that the major functions of
the Council shall include:
a.
Constitutional Services in support of the Synods,
Presbyteries and Congregations
b.
Presbytery Mission Support including support of Domestic
and International Mission.
c.
Serve as the secular corporate expression of the
Presbyterian Church (U.S.A.)
6.
The 222nd General Assembly direct that the committee structure
of the Council shall include, at a minimum:
a.
Leadership (Council Chair, Vice-Chair, Stated
Clerk/Director of Presbytery Mission Support, Treasurer
and 4 others from the Council to ensure Teaching/Ruling
Elder, Racial/Ethnic, Theological and Gender balance)
b.
Finance & Audit
c.
Domestic Mission Support,
d.
International Mission Support,
e.
Personnel Committee
f.
Task Forces, etc. as the need may be identified)
Bills and Overtures
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7.
The 222nd General Assembly direct the establishment of a
committee composed of 4 members of the Presbyterian Mission
Agency Board of Directors, 4 members of the Committee on the
Office of the General Assembly and 2 commissioners from the
222nd General Assembly, staffed by the Presbyterian Mission
Agency Executive Director and the Stated Clerk of the
Presbyterian Church (U.S.A.) to, consistent with this overture:
a.
work out the details of merging the Office of the General
Assembly, the Presbyterian Mission Agency and PCUSA –
A Corporation, including addressing secular legal issues,
and changes to the Book of Order and the General
Assembly Manual of Operations
b.
establish a 2 year staffing plan (including budget) and plan
of re-organization to be brought to the 223rd General
Assembly (2018) for its consideration and adoption.
c.
create such other positions as may be necessary for the
work and administration of the organization, including a
Chief Financial Officer, Deputy Director for Presbytery
Mission Support, Associate Stated Clerk for Constitutional
Services, etc) (Other staffing will be subject to realignment
of the entire organization and its mission to serve the
presbyteries and congregations in their mission and
ministry; BUT it shall include support of racial-ethnic
domestic mission & ministry and the 1001 Worshipping
Communities Initiative)
8
The 222nd General Assembly direct that the Council
a.
establish a two year staffing plan and plan of organization
(including a budget) for the work and mission of the
Council to be brought to the 224th General Assembly (2020)
for its consideration and adoption
b.
propose plans of staffing, work and mission and a budget
for consideration by the General Assembly every two years
subsequent to the adoption of the initial plan of
reorganization
c.
create such other positions as may be necessary for the
work and administration of the organization, including a
Chief Financial Officer, Deputy Director for Presbytery
Mission Support, Associate Stated Clerk for Constitutional
Bills and Overtures
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Services, etc) (Other staffing will be subject to continued
review of the entire organization and its mission to serve
the presbyteries and congregations in their mission and
ministry; BUT it shall include support of racial-ethnic
domestic mission & ministry and the 1001 Worshiping
Communities Initiative)
9.
The 222nd General Assembly direct that the Council nominate
persons to serve on a search committee to be established for
the purpose of nominating and recommending for election by
the 224th General Assembly (2020) a Stated Clerk/Director of
Presbytery Mission Support to oversee the day-to-day work and
mission of the Council.
10.
The 222nd General Assembly direct that the Council shall also
serve as the secular corporate expression of the Presbyterian
Church with
a.
its officers being:
i.
President – the Moderator of the General Assembly
ii.
Vice President – The Vice Moderator of the General
Assembly
iii. Executive Vice-President/Secretary – The Stated
Clerk/Director of Presbyterian Mission Support
iv. Treasurer – The Treasurer of the Council elected by
the Council from within its own membership
b.
and its directors being the members of the Council
Bills and Overtures
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Rationale:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
A Bi-cameral system is no longer the norm throughout the rest of the
church and it can reduce duplication of effort/financial expense –
National expression of the church should be no different
Direct accountability to the General Assembly is essential.
Should facilitate clarity of purpose and mission – forces review and
reconfiguration. – Form should follow Function (support of Presbytery
mission)
As currently structured, members of the PMA Board and CoGA rarely
have any accountability to, or connection with, their synods and
presbyteries
Members of a new unicameral council should be directly accountable
to the General Assembly and be required to interact with their
respective mid councils.
This should make that connection more
important and more accountable. Will require connection and
reporting stream that now does not exist between the Board of PMA
and CoGA and the rest of the church
The hope is that eventually the Stated Clerk and Executive (or its
equivalent) positions will become one throughout the Synods and as
members of the Council, the new national expression of the church
will become even more accountable and representative of the needs
and concerns of the Presbyteries and their congregations
Creates a structure that is more related to the church and its function
than to a national corporation that seems to have lost its identity as a
church organization engaged in the work and ministry of our Lord, as
expressed by the Presbyteries and their congregations
This is about being an ecclesial body, not a secular corporation. For
a long time that has been the greatest criticism of the national
expression of the PCUSA, that is has become a secular corporation
rather than a national organization engaged in and governed as an
ecclesial body
Should create an environment in which the role of the national
expression of the church is to serve the presbyteries and their
congregations, rather than ensure the institutional life of the national
expression of the PCUSA
This reorganization will clarify roles and who speaks on behalf of and
represents the PCUSA, in all facets of its national expression
The tension between a Stated Clerk and Executive Director will be
eliminated.
Bills and Overtures
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12.
13.
14.
15.
16,
17.
18.
19.
20.
21.
22.
23.
Further, with the Moderator of the General Assembly serving as Chair
of the Council and President of the secular corporation, and the
elected voice of the assembly, coupled with one person on staff, the
Chief Ecclesial/Executive Officer (the Stated Clerk), with a
complimentary role makes mixed messages from “the top” less likely.
Decreasing funding makes it imperative to consider alternative
models of leadership – both per capita and mission, and reduction of
reserves in each area (per capita and mission)
Other mainline/partner denominations have functions consolidated
into one position
Provides for more strategic partnerships with mid-councils and
partner denominations
Current upheaval in PMA and timing of election of a new Stated Clerk
and a new Executive Director of PMA provides an opportunity for
assessment and revision in response to changing realities
Reduced staffs in both OGA and PMA within last 12-24 months
speaks to need to streamline our national structure.
Capacity to be nimble in response to evolving denominational issues,
funding patterns, mid-council and external mission priorities and
responses/reactions.
Creates an opportunity for a more cohesive presentation of ecclesial
and mission priorities across PCUSA, that reflects the realities of the
life of the congregations, presbyteries and synods.
Increasing financial pressures on mid-councils are resulting in
decreased staffs in mid-councils (including some with no staff), and
moving toward significant decreases in amounts of any money sent to
the national structures
Accountability to the GA is critical. For example, money is diverted to
a non-PCUSA agency. Four months later, PMA goes to the General
Assembly and does not disclose that information. There must be a
direct accountability to GA by PMA.
The expression of the church in all manifestations – synods,
presbyteries (mid-councils), General Assembly has become
increasingly corporate in its expression rather than mission-driven.
This is an opportunity to put the ecclesial expression of the church as
the primary focus and to acknowledge as a church that we are called
into being (F-1.0203, F-1.0401, F-1.0404, F-3.0203)
Understanding that the national expression of the church exists to
facilitate the work of presbyteries and their congregations. It does not
Bills and Overtures
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24.
25.
26.
27.
exist to be served and financed by the other councils of the church to
further its own purposes.
In 1983, we moved from 2 corporations in PCUSA (pensions and
PCUSA, a corporation) to 6. For more than 40 years we have lived
with this model and though it has proved valuable in many instances,
relative to the expressions of the church most related to the General
Assembly, that has proven not to be true.
Money is fading. Presbyteries have pulled way back, designated
some, sent other money directly to mission coworkers.
PMA and OGA have both down-sized because of decreasing
funds. They have not collaborated as they've done that -- there is
nothing compelling them to do so.
The experience of 1001 Worship Communities is a firm example of
the way the national church should be resourcing the presbyteries
and their congregations, allowing for proactive response to changing
circumstances within and without the church.
Bills and Overtures
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Overture to Delete the New Book of Order Language
Dealing with Renunciation
The Presbytery of New Covenant respectfully overtures the 222nd General Assembly (2016) to send the
following proposed amendment to the presbyteries for their affirmative or negative votes:
Shall G-2.0509 of the Form of Government be amended by deleting the last paragraph at the end of that
section? [Text to be deleted is shown with a strike-through.]
Whenever a former teaching elder has renounced jurisdiction in the midst of a disciplinary proceeding as
the accused, that former teaching elder shall not be permitted to perform any work, paid or volunteer, in
any congregation or entity under the jurisdiction of the Presbyterian Church (U.S.A.).
Rationale
The paragraph that is proposed to be deleted was added by the action of the 221st General Assembly
(2014) and subsequent vote of the presbyteries. This overture seeks to reverse that action. The paragraph
proposed for deletion conflicts with our principles of ecclesiastical discipline in two important ways.
First, it imposes what amounts to permanent and radical censure upon a person without benefit of a trial
or finding of guilt or innocence. The fact that a person has removed himself or herself from the reach of
ecclesiastical discipline by renunciation does not imply guilt. Second, even the most serious of the
existing levels of censure, removal from membership (D-12.0105b), contemplates the possibility that the
offender may at some point and after sufficient repentance be restored to membership (D-12.0200). By
contrast, the language proposed for deletion permits no such restoration, making it significantly more
draconian than any existing standard. In short, the present language permits the church to obtain by fiat
what it cannot establish through appropriate disciplinary means. Even if an accused or alleged offender
seeks refuge through renunciation from the church’s discipline, such behavior ought not encourage the
church to circumvent its own commitment to due process and censure appropriate to the offense.
The paragraph to be deleted creates an unreasonable compliance burden for every congregation or entity
under the jurisdiction of the Presbyterian Church (U.S.A.). One effect of the paragraph is that no
individual within the scope of the paragraph is eligible to perform any work, paid or volunteer, for any
PCUSA congregation or entity. Thus every PCUSA congregation and entity has an obligation to know
whether any applicant, whether for a paid or volunteer position, is within the scope of this paragraph. A
congregation or entity may attempt to fulfill this obligation by, for example, requiring every applicant to
affirm that he or she is not within the group targeted by the paragraph, by requiring background checks, or
by performing a check of the PCUSA on-line Minister Directory database. However, even all these
checks taken together cannot guarantee that an applicant is not in the targeted category, so a congregation
my fail in its duty despite its best efforts. Furthermore, every applicant for work, whether paid or
volunteer, will be subjected to these screens in order to identify a tiny number of individuals who, despite
being without guilt under our rules of discipline, have been singled out for extraordinary sanction.
Finally, the paragraph to be deleted violates the rights of a session to employ such administrative staff on
behalf of the congregation as it deems necessary to the mission and work of the congregation (G3.0201c). Regardless of the gravity of an offense alleged against a person who has renounced the
jurisdiction of the church, the session’s right to determine the proper staff for its needs exceeds the larger
church’s desire to complete through administrative means what it could not through judicial means.

Approved at the July 18, 2015 stated meeting of the Presbytery of New Covenant
1
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A Constructive Alternative to Divestment
The Presbytery of the New Covenant respectfully overtures the 222nd General Assembly (2016)
to:
1. Proclaim that we are called to faithfully exercise stewardship over the earth and all of its
creatures. Recognize the moral mandate for humanity to responsibly use the resources of
the earth in a manner that will ensure future generations of Earth’s inhabitants will have
long-term access to clean and sustainable energy resources. This mandate compels us to
action as a denomination to implement strategies and actions that are in accordance with
our responsibility to act as faithful stewards of the Earth and its resources.
2. Affirm that it is both possible and practical for us to effect meaningful change that
addresses the issues of climate change; urge individuals, congregations, councils of the
church, and institutions (including without limitation the Presbyterian Church (U.S.A.)
Foundation, the Board of Pensions, the Presbyterian Mission Agency, the Office of
General Assembly, and our colleges and theological seminaries) to initiate, continue, and
build upon steps to reduce our greenhouse gas emissions and to continue adoption of
lower-carbon and zero-carbon technologies and lifestyles. We acknowledge that the
changes in behaviors are difficult, but affirm that we are prepared to align our behaviors
with our calling and our advocacy in any event.
3. Hold complete divestment from the fossil fuel industry in abeyance because it does not
meet the denomination’s long-standing process for consideration of divestment. To effect
meaningful change that addresses climate change issues, Specifically, we should:
a. Commend congregations that have committed to the “Earth Care Pledge” and
encourage all congregations to consider joining the Earth Care Congregation Network
of the PC(USA).
b. Request the Presbyterian Foundation, Board of Pensions and Presbyterian Investment
and Loan Corporation to study ways that investments can best be leveraged to help
care for God’s creation and mitigate the negative effects of climate change.
c. Request that the Presbyterian Investment and Loan Program vigorously promote and
expand the new program, “Restoring Creation Loans,” which provides low interest
loans that enable congregations to renovate their buildings using energy-efficient
products in order to conserve energy, save on costs and reduce carbon emissions.
d. Advocate for the reduction of greenhouse gases through the use of alternative, cleaner
energy sources: natural gas, nuclear, wind, solar, and industrial-scale power storage.
e. Commend MRTI for its long history of engagement with companies on issues related
to climate change, and instruct MRTI to continue that engagement, applying the longstanding PC(USA) principles related to consideration of divestment. Acknowledge
Page 1 of 6
Bills and Overtures
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that industry-wide divestment does not alter the consumption or investment behaviors
that support greenhouse gas emissions and that divestment is therefore not an
adequate response to the problems of climate change.
4. Encourage individuals, congregations, councils of the church, and institutions (including
without limitation the Presbyterian Church (U.S.A.) Foundation, the Board of Pensions,
the Presbyterian Mission Agency, the Office of General Assembly) to:
a. Reduce or eliminate holdings in specific companies that continue to lobby against
action on climate change or support organizations that distribute false information on
climate change
b. Encourage investment in corporations that have monitored and reported their
greenhouse gas emissions and have implemented specific plans to reduce their
emissions.
c. Encourage investment in corporations that have invested in or make use of energy
sources that reduce greenhouse gas emissions.
5. Direct the Advisory Committee for Social Witness Policy, in collaboration with
Congregational Ministries Publishing or The Thoughtful Christian and working with
other organizations that have parallel goals in order to maximize our effectiveness, to
develop a policy paper and educational materials to assist congregations and councils of
the church in understanding the impact of climate change and in taking individual and
collective action to slow climate change, including: shareholder activism; investments in
renewable energy; advocacy at local, state, and federal levels for policies to reduce
greenhouse gas emissions; and local efforts to reduce greenhouse gas emissions
consistent with the 2006 call for denominational carbon neutrality, and the 2008 ”Power
to Change“ recommendations.
6. Direct the Stated Clerk of the PC(USA) to inform the denomination and the larger public
of the passage and implementation of this overture.
Rationale
In 1981, our church made clear through the document “The Power to Speak Truth to Power” the
importance of transitioning away from a fossil fuel-based economy.
It is not enough simply to speak truth to power. We must enact in our individual, congregational,
and denominational lives meaningful approaches that directly address concerns about climate
change and that require sacrifice. Divestment has no direct effect on climate and makes no
difference in individual behaviors – and it is these behaviors that directly contribute to
greenhouse gases. In addition, divestment renders a moral judgment on thousands of good,
moral Presbyterians who are employed within the fossil fuel sector. Damage to our relationships
with those faithful Presbyterians would do great harm to our congregations without providing
Page 2 of 6
Bills and Overtures
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any meaningful engagement with climate change. Divestment neither assures protection of the
earth nor promotes the economic well-being of the disadvantaged. The PC(USA) has a
responsibility to do better than divestment
We, as Christians, have the privilege, responsibility and obligation to speak with moral authority
on issues of great importance. This is such an issue.
This overture asks us not to sever our financial ties to the fossil fuel industry, but to unite all
Presbyterians in directly engaging climate change with responsible, meaningful and lasting
actions that will make a difference in the future of God’s creation. Through this overture the
PC(USA) will demonstrate the depth of our theological understanding of the stewardship of
God’s creation by promoting alternatives to divestment that unite us.
Some Positive Steps
We begin with some good news: the United States has been gradually reducing its greenhouse
gas emissions in recent years. Between 2004 and 2013, emissions in total have declined nearly
9%, while per capita emissions are down more than 15%. China has made significant
investments in green energy. It plans to increase its solar-energy capacity this year alone by 18
gigawatts — as much solar-energy capacity as exists in the U.S. right now. Its wind-energy
production has increased tenfold in a half-dozen years, and the country is in the midst of what
one analyst called “the largest build-out of hydroelectricity the world has ever seen.” The cost of
solar power is rapidly declining. In the sunniest locations in the world, building a new solarpower plant now costs less than coal or natural gas, even without subsidies, and within six years,
this will be true of places with average sunlight, too.
Biblical and Theological Rationale
Ecology and justice are implicit in the story of creation itself: “The Lord God took the man and
put him in the Garden of Eden to till it and keep it” (Gen. 2:15). As the 1990 study “Restoring
Creation for Ecology and Justice” (“RCEJ”) observes, “tilling” requires a community effort that
establishes an economy; “keeping” is an act of environmental stewardship that regards the
creation as a gift to be cared for. RCEJ identifies four norms that characterize “a new
faithfulness” reflecting God’s love for the world: sustainability, participation, sufficiency, and
solidarity. These highlight the inherent tensions. We cannot address only the good of the creation
without also considering the good of the community. We cannot address only the good of the
community without considering the good of creation. Global climate change, regardless of its
cause, threatens both the community and the earth over which we are stewards. Our call is to
address these threats responsibly, with meaningful effect, while promoting economic justice.
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Denominational Rationale
Our denomination has long recognized a moral obligation to be faithful stewards of God’s
creation. We have acknowledged the realities of climate change and its effect on the “least of
these,” and the need to take action. Previous General Assemblies (1981, 1998, 1999, 2003, 2006,
and 2008) have passed overtures, resolutions and reports warning us of the dangers of climate
change and calling on us to reduce our energy consumption and transition away from fossil fuels.
Now is the time to move beyond pronouncements and symbolic actions into education and
behavioral changes.
The 221st General Assembly (2014), in response to an overture from the Presbytery of Boston et
al, referred to MRTI a proposal that the General Assembly declare our intention to categorically
divest from fossil fuels within five years. However, in assessing the divestment proposal against
the dual criteria of (i) economic development and justice for all people and (ii) faithful and
responsible stewardship of God’s creation, we believe the proposal falls short.
The divestment proposal is unlikely to achieve its expressed aims. There is no causal connection
between the concern expressed – climate change – and the action proposed – sell certain stock
investments. The contribution we as individuals and institutions make to the emission of
greenhouse gases is the result of the consumption decisions we make, not the investments we
own. Therefore, actions that alter investment portfolios but leave our consumption decisions
unchanged should not be expected to change our contribution to greenhouse gas emissions. To
be effective, a proposal must lead to changes in our behaviors. Carbon exploration and
production is driven by carbon consumption. Investment strategies that promote conservation,
reduce consumption, and make political solutions more likely are a better strategy than
divestment
In summary, we believe the church needs faithful alternatives to the divestment proposal because
(i) divestment fails to recognize the continuing importance of economic development for the
relief of poverty and the significant role low energy costs play in economic development and (ii)
divestment is unlikely to achieve the result for which it aims because there is no causal link
between the proposed action and that target. We believe the alternatives discussed below provide
a more faithful response.
Faithful Engagement on Climate Change
How can we assess the faithfulness of alternatives? In considering what constitutes a faithful
response, the church should keep in mind:
1. Does it address the problem (rather than simply make a judgment)?
2. Does it advance economic justice (both globally and domestically)?
3. Will it have a practical effect?
4. Does it propose behavior we are willing to adopt ourselves?
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An Effective Approach
This Overture proposes positive and inclusive investment practices that will hopefully be
understood as being in the interests of all church members, more directly address the problem of
divestment, and clarify behaviors consistent with reducing greenhouse emissions.
From our perspective, the root cause of the climate change issue is behaviors – both consumption
and investment. We all engage in behaviors that contribute to climate change. A faithful
response is to encourage ourselves and other to modify these behaviors. Many organizations and
individuals have taken strong steps to reduce greenhouse emissions and they deserve our
financial and moral support.
The Importance of Working Toward Unity
This approach is not one that can by undertaken along with divestment from fossil fuels.
Divestment is a divisive strategy that alienates faithful Presbyterians who have strong beliefs that
their work to provide inexpensive energy to the world has been a net good. Divestment drives a
wedge between those faithful Presbyterians who work in or have retired from the fossil fuel
industry and those for whom divestment has no personal cost. Job loss in the fossil fuel industry
is a serious concern, especially to our brothers and sisters in states where this industry is
prevalent. Further, divestment ignores the reality that PC(USA) congregations and missions
have benefited from the access to inexpensive and reliable energy sources and from pledges and
donations from faithful members who work in the fossil fuel industry.
All of us agree that living in our technological world has benefitted almost all of humanity. We
understand that the overuse of fossil fuels has potentially catastrophic costs that must be avoided.
However, this is most easily accomplished with the church acting as a unified body instead of as
a church further diminished through the additional loss of congregations. We note also that it is
the responsibility of every industry to adapt to changing dynamics of the market in which it
operates. In exercising due care and their fiduciary duty, we expect investments to be shifted
away from firms and industries that adapt poorly to the new economy and toward firms and
industries that successfully adapt to these changes. These shifts in our investment portfolio
should not require explicit direction from PC(USA).
The Consistency of Our Witness
Our actions should be consistent with our values. We are charged to consider not only the
ideological purity of our response, but also its practical effect. If we decry the production and use
of fossil fuels, then our actions must be consistent. If we decry the production, should we not
also decry the consumption – including our own? If we choose divestment, should we not also
abstain from fossil fuel products? We live in a world where we produce greenhouse gas
emissions through many of our daily activities. Every member of the PC(USA) uses fossil fuels
every day in hundreds of applications that significantly improve quality of life. It is more faithful
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on moral and ethical grounds to directly address greenhouse emissions rather than to call for
divestment from fossil fuel producers, whose contributions to greenhouse emissions vary widely.
Summary
We Presbyterians approach creation with the twin perspectives of responsible use (“tilling“) and
sustainable care (“keeping“). An ethic of stewardship therefore must consider creation both as a
good in itself and as a resource for economic justice. The responsibility of holding wealth is
directed toward an ethic of engagement that seeks to use the wealth to transform injustice and
immorality, rather than an ethic of purity that shuns such engagement. Addressing greenhouse
emissions, and discouraging activities that work to delay legislative action on climate change is
more consistent with long-standing denominational policy statements and would be a faithful
response to the urgent climate change issues that are before us.
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The Presbytery of Great Rivers overtures the 222nd General Assembly (2016) to direct the Stated Clerk to send
the following proposed amendment to the presbyteries for their affirmative or negative votes:
Amend the fourth paragraph of G-3 .0 I 06 as follows:
[Text to be added is highlighted in yellow and shown in italics.]
"All councils shall adopt and implement a dependent care policy. "
Rationale:
In 1993, the 20511t General Assembly adopted "A Vision for Children and The Church."
" ... Because Jesus welcomed children and encouraged us to welcome them in his name;
Jesus lifted up a child as an example of what the realm of God is like;
Therefore we hope for a church where we take seriously our baptismal vow to nurture all
children committed to our care;
where we bring good news to all those places where children are in need;
where adults and children alike share in ministry.
We covenant to act so that this vision may be made real for all children, now and in
times to come."
In 1995, the church published "Guidelines for Child Care at Church-Sponsored Meetings." This resonrce was
recommended by the 207 1h General Assembly to offer extensive supp01i for governing bodies, congregations,
providers and families as they worked together to provide high-quality childcare for the ministry and mission of
church councils.
In 1999, the 211 th General Assembly fortified the PC(USA)'s pastoral care for elderly, disabled, and
homebound members. When the church adopted W-3.3616e, we expanded opportunities for " ... pastoral
ministry to persons in a variety of isolating circumstances." Extended serving of communion was envisioned as
a means to embody our pastoral and spiritual obligation to all the members of the church's fellowship.
Presbyterians for Disability Concerns of the Presbyterian Health, Education and Welfare Association has
distributed a Congregational Audit ofDisability Accessibility & Inclusion. This inventory can " ... assist a
congregation in taking seriously the call for the church to be the full embodiment of the household of God and a
"house of prayer" for all peoples (in this instance persons who have a disability) [a]s approximately 19% of any
given population has some type of disabling condition."
And yet:
In the September 2011 edition of Presbyterians Today, Jack Marcmm, coordinator of Research Services,
General Assembly Mission Council, rep01ied that while both membership and child baptisms had been
dropping for decades, the rate of child baptisms had dropped at nearly twice the rate of membership.
" .... the declining numbers of child baptisms and professions of faith are troubling. These trends
strongly suggest that membership drops will accelerate in coming years, even as they have already
recently accelerated. Having endured 45 straight years of net membership losses, perhaps Presbyterians
have grown inured to the steady drip, drip, drip of declines. If so, it's time to take notice. The findings
presented here are the most sobering I've seen in more than two decades studying the PC(USA)."
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Overture Proposal:
On Clarifying Titles to Ordered Ministry
The Presbytery of Great Rivers respectfully overtures the 222th General
Assembly (2016) of the Presbyterian Church (U.S.A.) to direct the Stated Clerk to
send the following proposed amendments to the presbyteries for their affirmative or
negative votes:
1. Amend F-3.0202 as follows: [Text to be deleted is shown with a strike­
through; text to be added or inserted is shown as italic. J
"This church shall be governed by presbyters, that is, rnling elders and teaching
elders (also called Ministers of the Word and Sacrament). Ruling Elders are so
named not because they 'lord it over' the congregation (Matt. 20:25), but because
they are chosen by the congregation to discern and guide in its fidelity to the Word of
God, and to strengthen and nurture its faith and life. Ministers of the Word a11d
Sacrame11t teaehi11g e!del's shall be committed in all their work to teachi11g the fitith
in word and i11 deed a11d equipping the people of God for their minishy and witness."
2. Amend G-2.0301 follows: Text to be deleted is shown with a strike-through;
text to be added or inserted is shown as italic.)
G-2.0102 Ordered Ministries
The Church's ordered ministries described in the New Testament and
maintained by this church are deacons" and presbyters (teaching elders b and
rnling eldersc). Ordered ministries are gifts to the church to order its life so
that the ministry of the whole people of God may flourish. The existence of
these ordered 1ninistries in no way diminishes the imp01iance of the
commitment of all members to the total ministry of the church.
The government of this church is representatived, and the right of God's
people to elect presbyters and deacons is inalienable. Therefore, no person
can be placed in any ordered ministty in a congregation or council of the
church except by election of that body.
Ordination to the minishy of teRehing elder, ruling elder, or deacon,
ruling elder, or minister of Word and Sacrament (also called teaching
elde11 is unique to that order of ministry.
1
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OVT-024
On Adding Section G-2.1104, Administrative Personnel Association
(APA)—From the Presbytery of Central Nebraska.
Source:
Presbytery
Event:
222nd General Assembly (2016)
Committee: No Assignment
Sponsor:
Central Nebraska Presbytery
Topic:
Unassigned
Type:
General Assembly Full Consideration
Recommendation
The Presbytery of Central Nebraska overtures the 222nd General Assembly (2016) to
direct the Stated Clerk to send the following proposed amendment to the presbyteries
for their affirmative or negative votes:
Shall a new section be added to G-2.11, Certified Church Service, to read as follows:
[Text to be added is shown as italic.]
“G-2.1104 Administrative Personnel Association (APA)
“a. Skills and Training
“Certified Administrative Personnel Assistants are persons certified and called to
service in the ministry of church administration in congregations and councils. They
shall have skills and training in church polity, church history, reformed theology,
spiritual growth and discipline, office administration, Directory for Worship, Book of
Confessions, and General Assembly Entities.
“b. Councils Responsibility
“The presbytery shall affirm the skill and dedication of these certified persons by
providing for recognition at presbytery at the time of their certification and by inviting
these employees to presbytery meetings, granting them the privilege of the floor with
voice only at all presbytery meetings, and in the case of Certified APA members who
are ruling elders, the privilege of voice and vote at all its meetings.
“Names of those who have earned certification through APA shall be transmitted to
the Presbyterian Mission Agency, which will forward them to the Office of the General
Assembly and to the stated clerk of the presbyteries in which those persons labor.”
Rationale
A request from twelve women attending a business administration course at the
Presbyterian School of Christian Education in Richmond, Virginia, laid the groundwork
for a professional organization to be created. In 1976, the Administrative Personnel
Association (APA) was founded by Joyce Bauer and in almost forty years APA has
expanded to nine regions, which includes all fifty states with a membership of 367
representing churches of all sizes, including those denominations with whom we are in
full communion, presbyteries, synods, and the different agencies of the Presbyterian
Church (U.S.A.).
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The APA defines its active members as all persons engaged in administrative work in
any local church or church-related institution, governing body or agency of the
Presbyterian Church (U.S.A.), or those denominations with which we have communion.
The APA is ruled by the body but lead by the Executive Board and Council. The
Executive Board is made up of elected officials to include the president, president-elect,
immediate past-president, certification chair, membership chair, secretary, and
treasurer. The Council is composed of the following: The National Executive Board, all
regional presidents, bylaws chair, nominating chair, finance chair, council on
accreditation chair, membership chair, and national conference planning chair.
The mission of APA is to offer the opportunity for professional development and
personal growth for those called by God to serve as support staff of the Presbyterian
Church (U.S.A.) and those denominations with whom we are in full communion. The
mission is accomplished by providing continuing education events for certification and
occasions for fellowship, worship, and spiritual nurture and prayer at both national and
regional meetings as well as APA-sponsored training events.
We offer three levels of certification with the opportunity to receive recognition for every
fifty hours of continuing education beyond level 3. Our members may also receive an
additional certificate in Concentrated Studies in Polity, Communications, Administration
and Facilities Management, Theology, Church History, and Finance after completing
another twenty-five hours in each of these areas of studies. Approved instructors are
required to teach the requested amount of time for the class. Approval is given by our
certification chair. The Certification Committee reviews the classes to ensure the
classes being taught are current with what is happening in the church and office
administration. Elective hours include conflict management, designing for
communication, technology classes, financial matters, and other classes that provide
professional growth and understanding of the Presbyterian Church (U.S.A.). Below
explains the breakdown for each level.
LEVEL I
Core Courses
Church History (Part 1)
Church History (Part 2)
Polity 1 (Part 1)
Polity 1 (Part 2)
**Office Administration
*Spiritual Growth and Discipline
Theology—Christian
Perspectives of the Church (Part
1)
Theology (Part 2)
Total Core Hours
Total Elective Hours
Total Hours Required
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
20 hours
20 hours
40 hours
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LEVEL II
Core Courses
Directory for Worship
Legal Matters
PC(USA) History Since
Reunion (Part 1)
PC(USA) History Since
Reunion (Part 2)
Polity II
**Office Administration
*Spiritual Growth and
Discipline
Total Core Hours
Total Elective Hours
Total Hours Required
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
17.5 hours
27.5 hours
45 hours
LEVEL III
Core Courses
Book of Confessions
GA Entities
Polity III
**Office Administration
*Spiritual Growth and
Discipline
Total Core Hours
Total Elective Hours
Total Hours Required
2.5 hours
2.5 hours
2.5 hours
2.5 hours
2.5 hours
12.5 hours
37.5 hours
50 hours
Prior to the changes made to the Form of Government, APA had been recognized
previously by General Assembly, and under the former section G-14.0740 we had been
affiliated with the Office of Vocation and had a PC(USA) staff liaison. We had also been
listed in the Directory and Book II. However, after the new Form of Government was
approved we were lost in translation and have struggled since to be specifically
identified by the Presbyterian Church (U.S.A.) for our service and dedication to the
larger church. Therefore, it is time after almost forty years of service and dedication, that
the Presbyterian Church (U.S.A.) specifically recognizes the Administrative Personnel
Association (APA) and its certified members in the Book of Order.
Concurrence
New Castle
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