Mr. Blessing is an elder of the First Presbyterian Church of Sebastian
(U.S.A.) ("First Presbyterian"). He has a long history of
service to the Presbyterian Church (U.S.A.) (The "Presbyterian
Church"), being ordained as a deacon in 1980 and an elder in 1984.
He has been a member of First Presbyterian since 1998 and was elected by
the congregation to the Sebastian Session in 2001.
First Presbyterian has approximately 240 members. It has a session of 13
elders. On Tuesday, May 22, 2001, a specially called meeting of the
Sebastian Session was held. Five elders and the moderator, Reverend
Eleanor Lea ("Reverend Lea"), were present.
At the meeting, the members of the Sebastian Session present discussed
the "Confessing Church" movement and reviewed a letter of
resolution from the First Presbyterian Church of Orlando. Without any
consultation with the congregation or session members not present at the
special meeting, it voted to affirm the "confession"
previously adopted by the First Presbyterian Church of Orlando. (Mr.
Blessing was out of town and could not be present). In pertinent part,
the Sebastian Session resolved as follows:
The Session of First Presbyterian Church of Sebastian met on May 22,
2001, and concurs with other churches, including the First Presbyterian
Church of Orlando, in confessing that:
- Jesus Christ alone is Lord of the Church and the way to salvation
for all who will receive him.
- Holy Scripture is the revealed Word of the triune God, and the
Church's only infallible rule of faith and life.
- God's people are called to holiness in all areas of life. This
includes honoring the sanctity of marriage between a man and a
woman, the only relationship within which sexual activity is
appropriate.
- The leaders of Christ's Church are called to uphold these
confessions and to be people who are chaste in singleness and
faithful within the covenant of marriage.
The Session, therefore, commits itself to the movement known as the
Confessing Church. With it we implore all Presbyterians who uphold these
historic Christian convictions to:
- Renew their individual and corporate commitments to the above
statements.
- Urge their sessions and presbyteries to affirm these confessions
and to declare that they will not ordain, install or employ in any
ministry position any person who will not affirm them.
- Urge the 2001 General Assembly to instruct the General Assembly
Council to uphold these confessions and ensure that these
confessions are followed faithfully in all programs and policies of
the Presbyterian Church (U.S.A.).
The congregation was notified of the Sebastian Session's decision
in the June 2001 issue of The Presbyterian Post, a newsletter of
the church. In the newsletter, Reverend Lea expressed that the
resolution of the session was "meant to confess the church's
historic faith" and "be the commitment of First Church of
Sebastian."
In a letter dated June 6, 2001, and in subsequent correspondence, Mr.
Blessing voiced his objection to the Sebastian Session's Adoption of the
confession. Noting that the confession sought to make a "political
statement" promoted by the Presbyterian Lay Committee, he argued
that the confession was beyond the authority of respondent and infringed
on his freedom of conscience as recognized by our Constitution.
Mr. Blessing moved to rescind the May 22 resolution at a July 10, 2001,
stated meeting of the Sebastian Session. The motion failed, and Mr.
Blessing filed his protest.
On August 16, 2001, Mr. Blessing filed his present complaint. On
September 27, 2001, the respondent filed its answer, ten days after the
expiration of the time period set for a response, arguing the confession
restricted Mr. Blessing's freedom of conscience no "more than the
Book of Order and Scripture. . . ." (Answer a paragraph 1.) The
Sebastian Session further advised this Commission that Mr. Blessing, and
every other member of the church, must "actively concur with or
passively submit to [its determination . . . or peaceably withdraw from
our communion." Id. (quoting G-6.0108(b) of the Book of
Order). After a hearing, this Commission voted to send a letter to the
Sebastian Session making two requests:
- (1) That item two (2) of the first paragraph of the Resolution of
the Sebastian Session dated May 23, 2001, be brought into conformity
with the constitutional question to the officers, G-14.0207b of our
Book of Order.
- (2) Delete the entire second (2nd) item of paragraph two (2),
beginning with the language 'Urge their Session . . . .'
- (Letter of the Commission to the Sebastian Session dated October
17, 2001).
The Commission requested a response by January 15, 2002. Id.
The Sebastian Session elected not to adhere to this Commission's
request. It called a session meeting at which Mr. Blessing was excluded.
Moreover, no record of this meeting has been made available. On December
11, 2001, the Sebastian Session served a document entitled "Amended
Answer and Affirmative Defense," in which it sought to identify
additional support for its resolution in selected passages from
Scripture and the Book of Confessions. Additionally, by letter dated
December 11, 2001, but served December 18, 2001, the Sebastian Session
respectfully declined to make the changes requested by this Commission.
Accordingly, this matter is now set for further consideration by the
Commission.
- RESPONSE TO THE POSITION OF THE SEBASTIAN SESSION
- I. INTRODUCTION.
The Sebastian Session, in its Amended Answer of December 11, 2001,
and its letter of December 18, 2001, relies principally on selected
portions of Scripture and the confessions set forth in our Book of
Confessions to support its May 22, 2001, "confession."
However, respondent's argument misses the point for the issue presented
is not whether the statements set forth in its confession may find some
theological support, but whether its adoption is consistent with our
Book of Order. No one questions the sincerity with which respondent's
views are held, and there is room within our denomination for those who
adhere to its interpretation of Scripture. However, members of the
Sebastian Session seek to apply their confession as a means of exclusion–to
eliminate from participation as deacons, elders and ministers of the
Word and Sacrament, as well as members who seek to commune with
them-those with whom they disagree. Our Constitution finds no
support for a session's adoption of such a confession. To the contrary,
the confession is inconsistent with Constitutional principles and must
be stricken.
- I. OUR CONSTITUTION DOES NOT PERMIT THE ADOPTION BY A SESSION
OF A CONFESSION WHICH SEEK TO LIMIT PARTICIPATION BY MEMBERS IN THE
LIFE OF THE CHURCH.
- A. The Adoption of a Confession Is Reserved to the General
Assembly and Presbyteries.
Confessional statements are declarations by the Presbyterian
Church to its members and the world as to "who and what it is,"
"what it believes," and "what it resolves to do."
G-2.0100. In the Presbyterian Church it is only the General Assembly,
with the concurrence of two-thirds of the Presbyteries of the
denomination, that have the authority to adopt a confession that is
binding on church members. It is the responsibility of the General
Assembly "to provide authoritative interpretation of the Book of
Order which shall be binding on the governing bodies of the church. . .
." G-13.0103r. Consistent with this responsibility, it is the
General Assembly that must appoint a committee of elders and ministers
to consider any proposal for amendment of the confessional documents of
the church. G-18.201b. Only the General Assembly has the authority to
approve proposed amendments and recommend them to the Presbyteries.
G-18.0201a(1). It is the Presbyteries, if two-thirds of them concur, who
have the authority to approve such amendments. G-18.0201a(2). At the
discretion of the Presbyteries, it is the General Assembly that is
granted express authority to enact amendments to the confessional
documents. G-18.0201a(3).
The Sebastian Session has adopted what it describes as a "confession."
It sets forth principles which it designates "historic Christian
convictions." It instructs the church's leaders to "uphold
these confessions," and opposes "ordaining, installing or
employing in any ministry position any person who will not affirm them."
It purports to declare that which the church believes and to bind its
membership to such beliefs. In doing so, it restricts those who may
serve as officers of the church under G14.0101 et.seq. Moreover, while
not expressly mentioning the membership of the church, its effect is to
limit that as well. The Sebastian Session has described the confession
as the "commitment of First Church of Sebastian" and expressed
that those members who disagree with it must "peaceably withdraw
from our communion."
However, the Sebastian Session has been delegated no authority under the
Book of Order to adopt a confession which binds its members and
officers. To the contrary, the Book of Order at G-10.0102, expressly
limits the authority of a session to "carrying out the instructions
of the higher governing bodies consistent with the Constitution of
the Presbyterian Church (U.S.A.)." G-10.0102p(4). In adopting
and implementing its confession, it has expressly infringed on the
authority of the General Assembly and Presbyteries under G-18.0201 to
approve and enact a confession binding on the officers and members of
the church.
- B. Additionally, the "Confession" Exceeds the
Authority of the Sebastian Session by Placing Limitations on the
Ordination of Church Officers.
The Book of Order defines who may serve as a church officer. The
Sebastian Session not only exceeded its authority by enacting its
confession, it has sought to limit those who may serve as a church
officer, in contravention of the Book of Order.
Under our Constitution, an "active member" of a church
is entitled to "hold office" within the church. G-5.0202. The
Book of Order defines an "active member" as one "who has
made a profession of faith in Christ, has been baptized, has been
received into membership of the church, has voluntarily submitted to the
government of this church, and participates in the church's work and
worship." Id. The Book of Order further explains that "[e]lders
should be persons of good faith, dedication and good judgment. Their
manner of life should be a demonstration of the Christian gospel, both
within the church and the world." G-6.0303. They must "lead a
life in obedience to Scripture and in conformity to the historic
confessional standards of the church," and "repent of any
self-acknowledged practice which the confessions call sin."
G-6.0106.
Our Constitution requires that all church officers profess
their adherence to the fundamental beliefs of our denomination. Those
who are nominated for the office of elder must respond to nine
Constitutional questions:
- a. Do you trust in Jesus Christ your Savior, acknowledge him Lord
of all and Head of the Church, and through him believe in one God,
Father, Son and Holy Spirit?
- b. Do you accept the Scriptures of the Old and New Testaments to
be, by the Holy Spirit, the unique and authoritative witness to
Jesus Christ in the Church universal, and God's Word to you?
- c. Do you sincerely receive and adopt the essential tenets of the
Reformed faith as expressed in the confessions of our church as
authentic and reliable expositions of what Scripture leads us to
believe and do, and will you be instructed and led by those
confessions as you lead the people of God?
- d. Will you fulfill your office in obedience to Jesus Christ,
under the authority of Scripture, and be continually guided by our
confessions?
- e. Will you be governed by our church's polity, and will you
abide by its discipline? Will you be a friend among your colleagues
in ministry, working with them, subject to the ordering of God's
Word and Spirit?
- f. Will you in your own life seek to follow the Lord Jesus
Christ, love your neighbors, and work for the reconciliation of the
world?
- g. Do you promise to further the peace, unity and purity of the
church?
- h. Will you seek to serve the people with energy, intelligence,
imagination and love?
- i. Will you be a faithful elder, watching over the people,
providing for their worship, nurture and service? Will you share in
government and discipline, serving in governing bodies of the
church, and in your ministry will you try to show the love and
justice of Jesus Christ? G-14.0207.
It is only these nine broad affirmations that the Presbyterian
Church requires of its prospective elders for service within the Church.
As the Permanent Judicial Commission has noted with respect to the
ordination questions required of candidates for Minister of the Word and
Sacrament:
- The ordination questions, to which the Constitution of our Church
requires an affirmative answer, are designed to admit to the
ministry those qualified candidates who are committed to the
Church's form of government and mission Maxwell v. Pittsburgh
Presbytery, Minutes of the General Assembly (UPC), 1975, p. 254,
257.
Our "policy is a government of law, rather than of men,"
Id., and it is incumbent upon the Sebastian Session to adhere to
the ordination vows as established by the Book of Order. Its failure to
do so is in derogation of its responsibility to carry out the
instructions of the General Assembly consistent with the Constitution.
G-10.0102p(4). See generally Maxwell (affirming reversal by the
Synod of the decision to ordain a minister where his responses to
questions were inconsistent with the ordination vows). The Sebastian
Session, in adopting its confession, has not only sought to impose
qualifications for office within the Church different from and more
restrictive than those set forth in the ordination vows, but it also
seeks to impose on church officers a requirement that they adhere to
prescribed empirical standards derived from the confessions, which
practice has been specifically rejected by our General Assembly.
- 1. The "confession" adopted by the Sebastian
Session is inconsistent with the ordination vows.
In its October 17, 2001, decision, the Commission correctly noted
that the Sebastian Session, in adopting its May 22, 2001, "confession,"
required its elders to profess a belief that is at odds with the
ordination vows. In this regard the second resolution of the confession
provides:
- Holy Scripture is the revealed Word of the triune God, and the
Church's only infallible rule of faith and life.
However, paragraph (b) of the ordination vows provides:
- Do you accept the Scriptures of the Old and New Testaments to be,
by the Holy Spirit, the unique and authoritative witness to Jesus
Christ in the Church universal, and God's Word to you? G-14.0207b.
The difference between the two affirmations is of critical
significance. Prior to 1969, elders of the United Presbyterian Church in
the United States of America were required to affirm that the Scriptures
were the "only infallible rule of faith and practice," a
pledge comparable to that of the Sebastian Session. However, at the
181st General Assembly in San Antonio, Texas in 1969, the General
Assembly approved the recommendation of the Committee on the Book of
Common Worship to amend the ordination vows to be in harmony with the
Book of Common Worship. Finding the existing vows in many respects "archaic,"
the reference to Scripture as the "only infallible rule of faith
and practice" was replaced with the wording currently set forth in
G-14.0207b. Minutes of the General Assembly, Part I, 1969, pp. 383-387.
The action of the General Assembly was overwhelmingly ratified by the
Presbyteries. Minutes of the General Assembly, Part I, 1970, pp.
476-478. This identical language was retained in the ordination vows
when the United Presbyterian Church and the Presbyterian Church U.S.
reunited in 1983.
Accordingly, the Constitution does not ascribe "infallibility"
to the Scriptures themselves, and a church officer is not required to
profess this belief. Rather that term is reserved for our Lord. Under
G-14.0207b we accept the Scriptures "by the Holy Spirit," a
term that guarantees our freedom of conscience in that each person may
hear the Spirit differently. Moreover, the witness of Scripture is
always to "Jesus Christ: who is the "living word."
One of the historic principles of church order, set forth in the Book of
Order and derived from the Westminster Confession of Faith at 6.109,
guarantees a member's liberty of conscience and reason. G-1.0301. "God
alone is Lord of the conscience and hath left it free from the doctrines
and commandments of men. . . ." Id. We recognize there may
be disagreements within our Church as to interpretation of Scripture,
but if consistent with our reformed tradition, we do not exclude from
our Communion those with whom we may disagree. As set forth in the Book
of Order:
- [W]e also believe that there are truths and forms with respect to
which men of good characters and principles may differ. And in all
these we think it the duty both of private Christians and societies
to exercise mutual forbearance toward each other. G-1.0305.
G-1.0305. Accordingly, our Book of Order specifically guarantees to
our elders "freedom of conscience with respect to the
interpretation of Scripture, so long as it does not seriously depart
from the standards of the reformed faith and infringe on the rights and
views of others. G-6.0108. An elder may exercise that freedom of
conscience "within certain bounds" prescribed by the
Presbyterian Church. Id. Those bounds are set forth in the
ordination vows to which each prospective elder is required to respond
when being installed as an officer of the Church. The Sebastian Session,
in seeking to require elders to affirm a confession far more restrictive
than that set forth in the ordination vows, infringes on the freedom of
conscience our Constitution is designed to protect. This Commission
correctly concluded that the second resolution of the Sebastian
Session's confession is improper.
- 2. The Sebastian Session has erred in attempting to require
church officers to submit to prescribed empirical standards derived
from the Confessions, which practice has been rejected by our
General Assembly.
As set forth above, the Sebastian Session has exceeded its
authority in adopting a confession which purports to bind its members
and in establishing requirements for ordination of church officers
inconsistent with our Book of Order. More importantly, however, the
Sebastian Session's attempt to require nominees for church office to
adhere to selected theological positions derived from our recognized
Confessions is fundamentally flawed.
The Sebastian Session has identified in its confession four statements,
adherence to which it contends are required for selection as a church
officer. The respondent has derived these statements from portions of
the Book of Confessions. This is reflected in respondent's
answer, which claims to support its confession with references to over
30 selections from various of our historic confessions. (Respondent's
Amended Answer and Affirmative Defenses at pp. 2-15.) In fact, as
acknowledged by respondent, it is the Sebastian Session's belief that
nominees for church office must adhere to an "exhaustive recitation
of the confessions." (Respondent's letter to the Commission dated
December 11, 2001 at p.2.)
However, the respondent fails to accurately recognize the role of the
Confessions in our Church order. The Confessions of the church "reflect
a particular stance within the history of God's people." G-2.0500b.
They constitute "subordinate standards in the church, subject to
the authority of Jesus Christ, the Word of God, as the Scriptures bear
witness to him." G-2.0200. Once again, this is reflected in
historical changes to our Book of Order, and specifically, the
ordination vows.
Prior to adoption of The Book of Confessions, the constitutional
confessional standard was the Westminster Confession of Faith with its
attendant Catechisms. Accordingly, the role of the Westminster
Confession of Faith was reflected in the ordination vows:
- (3) Do you sincerely receive and adopt the Confession of Faith
and the Catechisms of this Church as containing the system of
doctrine taught in Holy Scripture?
- (emphasis added).
However, under the Book of Confessions, we have nine
confessional statements. With the adoption of the Book of
Confessions, the role of the Confessions, as reflected in the
ordination vows, changed as well. In this regard, the ordination vows
for elders and deacons provides in part:
- c. Do you sincerely receive and adopt the essential tenets of the
Reformed faith as expressed in the confessions of our confessions of
our church as authentic and reliable expositions of what Scripture
leads us to believe and do, and will you be instructed and led
by those confessions as you lead the people of God?
- d. Will you fulfill your office in obedience to Jesus Christ,
under the authority of Scripture, and be continually guided by
our confessions? G-14.0207c and d (emphasis added).
Therefore, while formerly the function of the Confessions "related
to a systematic development of doctrine taught by Scripture," under
the current ordination vows, the function of the Confessions is "to
instruct and guide the candidate as he or she leads the people of God to
a greater understanding of Jesus Christ through the unique and
authoritative witness of the Holy Scripture." Rankin v.
National Captial Union Presbytery, Minutes of General Assembly,
1981, Part I, p.113, 115. (Commonly referred to as the "Kaseman
Case"). The changes in the ordination vows over the years and, more
importantly, the changes in the role of the Confessions as reflected in
those vows, "demonstrates our Church's continued allegiance to its
long heritage in the reformed tradition-reformed, yet always being
reformed." Id. See G-2.0200.
Likewise, the changes in the ordination vows reflect a fundamental
change in the manner in which candidates are examined for office. No
longer do we subject candidates to an examination based on selected
statements from our Confessions. Rather, we seek to determine that our
candidates will be "guided" by those Confessions in serving as
leaders of our Church. As explained by the Permanent Judicial Commission
in Rankin:
- Whereas, formerly, the candidate's examination sought to
determine if the candidate could subscribe to the system of doctrine
and the propositional statements that were a part of the Westminster
Confession and Catechisms; now the focus of the examination is on
the candidate's ability to use a number of confessional formulations
to learn from, be guided by, and lead the people of God. Formerly,
the Constitution prescribed empirical standards, as set out in the
vows, the Westminster Confession, and the larger and shorter
Catechisms, by which the candidate's theology was judged. Now the
Constitution places the primary focus of the candidate's examination
not on his or her conformity with theological prescriptions by
rather on the candidate's willingness and commitment to be
instructed by the Confessions of our Church and continually be
guided by them in leading the people of God. Id. at 115.
The Sebastian Session has adopted a confession which it has imposed
on all members as a condition of church office. It derives the
statements in its resolution from selected portions of the Book of
Confessions. However, our Book of Order does not require "a
candidate to vow a subscription to a system of doctrine which [is] a
collection of statements about an indefinite number of theological
truths. . . ." Rankin at 117 (quoting the decision of the
Synod). Once again, the Sebastian Session has sought to impose
conditions on church leadership inconsistent with our Constitution. On
this ground, as well, the "confession" of the Sebastian
Session must not be allowed to stand.
- C. The Sebastian Session Has Further Violated the Book of
Order by Attempting to Remove a Properly ordained and Installed
Elder.
Mr. Blessing was elected by the congregation of First Presbyterian
to the Sebastian Session. He acknowledged the ordination vows set forth
in G-14.0207 at the time of his installation and has continued to adhere
to the fundamental principles set forth in those vows. However, on May
22,2001, the Sebastian Session sought to impose a new condition on his
service as an elder-subscription to it confession. The "confession,"
as set forth above, is significantly different from the theological
principles he acknowledged at the time of his ordination. The respondent
has now insisted that if Mr. Blessing does not affirm the confession, he
must withdraw from service.
However, the office of elder is perpetual, "and no one can lay it
aside at pleasure or be divested of it except as provided in the Rules
of Discipline." G-14.0203. Accordingly, unless the elder resigns
from office, or is unable to perform the requisite duties for a period
of one year due to disability or change of residence, G-14.0210, the
elder shall remain in office unless excluded by the Permanent Judicial
Commission of the Presbytery after trial and a finding that the elder
committed an aggravated offense. D-12.0104-5. Once again, the Sebastian
Session has sought to impose a condition on service as an officer of the
church in clear contravention of our Constitution. On this
ground as well the May 22, 2001, resolution of the Sebastian Session
must be rejected.
- CONCLUSION
The respondent characterizes Mr. Blessing's position as an effort
to "renounce the authority and/or command of scripture."
(Amended Answer at pp. 15-16.) Respondent's cavalier mischaracterization
is unfortunate, for what is at issue is one of the paramount foundations
of our denomination-the right of a member to exercise the freedom of
religious belief within the bounds of our reformed faith. Mr. Blessing's
religious beliefs are consistent with the vows he undertook on becoming
a church officer. Rather than Mr. Blessing seeking to "renounce . .
. scripture," it is the respondent that seeks to unconstitutionally
limit that which we may believe. Mr. Blessing's complaint must be
sustained.
This Commission ordered the Sebastian Session to bring its "confession"
into conformity with the Book of Order, specifically by (1) bringing
item two into conformity with the constitutional question to the
officers (G-14.0207b); and (2) deleting the entire second item of
paragraph two. The Sebastian Session has refused to do this. Clearly,
the basis for the Commission's decision was correct. In view of the
Sebastian Session's refusal the Commission has no alternative but to
sustain Mr. Blessing's complaint.
It is respectfully requested that, not only the complaint be sustained,
but also that the Commission order the Sebastian Session to:
- (1) Rescind its action of May 22, 2001 adopting the "confession"
in question;
- (2) Refrain from requiring members to affirm said "confession"
as a prerequisite to ordination and/or installation of officers, and
refrain from requiring any person to affirm said "confession"
as a prerequisite to employment in any ministry position;
- (3) Order the Sebastian Session not to exclude any duly elected
member of the session from a session meeting and from access to
session minutes;
- (4) Inform the Sebastian congregation in its next issue of its
newsletter, The Presbyterian Post, of its rescission of said
"confession," that members will not be required to affirm
said "confession" as a prerequisite to their ordination
and/or installation as officers, and that no one will be required to
affirm said "confession" as a prerequisite to employment
in any ministry position;
- (5) Inform the Sebastian congregation in its next issue of its
newsletter, The Presbyterian Post, that ordination and/or
installation as officers requires affirmative answers to only nine
questions set forth in G-14.0207, which questions shall be printed
in the newsletter; and
- (6) Forward a copy of said newsletter to the Moderator of the
Permanent Judicial Commission.
Respectfully submitted, this the 30th day of January 2002.
_______________________________
David C. Smith
Co-counsel for Complainant Norman F. Blessing
KILPATRICK STOCKTO LLP
1001 West Fourth Street
Winston-Salem, North Carolina 27101
Telephone: (336) 607-7300
_______________________________
John Coventry Smith, Jr., Esq.
Co-counsel for Complainant Norman F. Blessing
306 Palmetto
Lane Largo, FL 33770
_______________________________
Reverend Alan J. Pickering
Co-counsel for Complainant Norman F. Blessing
Stated Clerk Presbytery of Tampa Bay
720 North Shore Drive, N.E.
St. Petersburg, FL 33701-2622
|