| Synod court nullifies presbytery’s vote in Larges case |
| Written by Leslie Scanlon, Outlook national reporter |
| Wednesday, 25 March 2009 15:20 |
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A church court has ruled that San Francisco presbytery made a mistake in allowing Lisa Larges, a lesbian who has been trying for years to be ordained as a minister, to declare a conscientious objection to the ordination standards of the Presbyterian Church (U.S.A.) before she had been examined as a candidate for ministry. The Permanent Judicial Commission of the Synod of the Pacific ruled in a March 20 decision that San Francisco presbytery was wrong when, in January 2008, it declared Larges as “ready for examination . . . with a departure” from the ordination standards. It nullified that vote – which means the question of how to handle Larges’ candidacy is back in the hands of the presbytery.Larges had declared a conscientious objection to the requirement that those being ordained practice fidelity in marriage between a man and a woman or chastity if they are single. In a statement she presented to the presbytery’s Committee on Preparation for Ministry, Larges declared that requirement to be “a mar upon the church and a stumbling block to its mission.” But the synod court ruled that the presbytery could not consider Larges’ objection at that stage of the process, because “the examination for ordination is the proper time for presbytery to determine whether or not a candidate’s departure (from the standards) constitutes a failure to adhere to the essentials of Reformed faith and polity.” Larges is one of the first to test a new authoritative interpretation, adopted by the General Assembly in 2006 and stemming from the work of the Theological Task Force on the Peace, Unity and Purity of the PC(USA). That authoritative interpretation allows candidates for ordination to declare “scruples,” or departures of conscience from the standards, and their ordaining body can grant a waiver, i.e., “extend forbearance,” if it determines that the departure does not violate an essential of Reformed faith or polity. On January 15, 2008, after discussing the matter in closed session, San Francisco presbytery voted 167-151 to approve Larges as “ready for examination, with departure” – meaning the presbytery could later examine her as a candidate, asking questions about theology and faith, while accepting that she had already declared a scruple, or departure from the standards, on the “fidelity and chastity” standard. Some ministers from the presbytery appealed that decision – and the synod court ruling has now nullified that vote. The synod court also ruled that the presbytery’s debate and vote in January, 2008, did not constitute an examination of Larges and that it violated a requirement that those being examined appear personally before the presbytery at that meeting and make a brief statement of personal faith. “Neither the candidate nor the candidate’s Statement of Faith was presented or made available to the Presbyters at their meeting of January 15, 2008,” the synod court ruled. The synod did not sustain a series of complaints raised involving decisions made by the presbytery’s Committee on Preparation for Ministry, ruling that it “has no jurisdiction to review the actions of a committee of presbytery.” And the court did not rule on the substance of Larges’ declaration of departure. In other words, it did not take a position on whether or not declaring an objection to the “fidelity and chastity” clause does violate an essential of Reformed faith and polity. So that question probably will come before the PC(USA) courts again in the future, whether through Larges’ candidacy or someone else’s. The synod court did admonish San Francisco presbytery “to faithfully execute its constitutional obligations to the entire church to enforce mandatory church-wide ordination standards” and to be mindful of that if Larges is examined as a candidate for ministry. And it admonished the presbytery’s Committee on Preparation for Ministry to meet its covenantal obligations for any candidates it considers who want to depart from the mandatory standards. A previous decision from the General Assembly Permanent Judicial Commission – the PC(USA)’s highest court – held in a case involving the Presbytery of Northern New England that when an individual or governing body “threatens to move from verbal dissent to active disobedience, it is the obligation of the covenant community to seek to prevent the dissenting party from falling into contumacy. This begins as an act of pastoral care, but may become an act of church discipline.” The synod court ruled that “the larger church depends on each presbytery to protect the interests of the whole. The mandatory ordination standards are an important part of this covenant.” The court also declined to remove Larges from the presbytery’s roll of candidates, saying it lacks authority to do so. While not ordained as a minister, Larges has been a fixture in the life of the national denomination for years: speaking publicly, attending meetings, continuing to push through her work as minister coordinator with That All May Freely Serve to allow gays and lesbians to be ordained. She also is a deacon at Noe Valley Ministry Presbyterian church in San Francisco. She graduated from San Francisco Theological Seminary in 1989. Originally from Minnesota, she was a candidate for ministry in the Presbytery of the Twin Cities Area – and in 1991 she informed the Twin Cities presbytery’s Committee on Preparation for Ministry of her sexual orientation. In 1992, however, the General Assembly Permanent Judicial Commission – the highest court in the PC(USA) – ruled against Larges, stating that under church law “unrepentant homosexual practice does not accord with the requirements for ordination.” Larges later moved her candidacy to San Francisco presbytery, meeting with the Committee on Preparation for Ministry there, which voted in 2004 not to recommend her for ordination. But the presbytery allowed her to keep her status as a candidate for ordination – aware that the PC(USA)’s debate over ordaining gays and lesbians was ongoing. Indeed, the PC(USA)’s 173 presbyteries are in the midst of voting on whether to remove the “fidelity and chastity” language from the denomination’s constitution altogether. The vote appears to be definitely closer than the 73.4 % to 26.6 % margin the last time it was tried in 2001, but still may fall short.
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Response from Virginia Parrish,
March 30, 2009
Atlanta, GA
Jesus didn't have to say anything about homosexuality. It had already been addressed in the LAW (Leviticus). He did say that he came not to abolish the LAW but to fulfill it. End of argument.
Response from L.Lawrence,
March 30, 2009
Denver, CO
Just because the "youth culture" does not have a problem with homosexual issues who or what determines truth? The youth culture? I grow weary from those who graduate from Seminary with a theological acumentship of a five year old. Try reading the Scripture from Genesis to Revelation and you may understand God's position on sin. Sin practiced; Unrepentant sin is deadly. YOU who SAY YOU HAVE NO SIN MAKE GOD OUT TO BE A LIAR (1 John 1:8-10). Shame to you who call sin righteous...we are in an age where some do what is "right" in their own eyes. We are nearing apostate denomination.
Response from Jeffref Winter,
March 29, 2009
Martha's Vineyard, MA
I am really sick of comments like the ones from Trish Rogers (March 25). I have been involved in the middle of the homosexual debate for the past twenty years. Throwing out words like homophobia and bigotry only alienate people. I, along with many others in the PCUSA, will never endorse what God says is sin. Even thouugh there is a small portion of our population that has same-sex attraction, I will never embrace homosexuality as God-given. If people like Trish Rogers wants to call me homophobic or bigoted then they can do so from another denomination. I have no more tolerance for people like her. These people work to undermine on a daily basis the peace and purity of God's church. I have the contact information for the United Church of Christ. They approve homosexual ordination.
Response from Sally H.,
March 27, 2009
Sioux Falls, SD
This is not about whether we can love homosexuals - clearly we must love our neighbors ( even enemies). The issue is when we respond to the call to lead God's people do we come ready to repent of sinful behavior, knowing we need God's power to enable us to live a "life worthy of the calling". Whether our sin is sex outside marriage ( Jesus does address that and he clearly defines marriage as male and female), or the sin of gluttony or gossip or drunkeness, etc. these are sins according to scripture and we are to repent of them when we come to Christ. This should be the case for all sin and our standard should reflect that. It is not loving to tell someone that sin is not a problem, or that sin is not really sin and that God will look the other way. Repentence is not a one time thing, it is a life long need whenever we fall into sin.
Response from Sid Leak,
March 27, 2009
Orange Beach, AL
We have no way of knowing who God loves and who God doesn't, except that God *is* love (I Jn. 4:16) We do have a way of knowing what God's will and intention for humanity is, which is revealed in Scripture. And, as a church, we have a way of finding common ground if we disagree on interpretation of Scripture (G-6.108,) the Confessions. In 1979, the PCUS amended Westminster regarding divorce. If someone has an argument with Scripture, the Confessional standards of the church, or thinks they know better, what, in the name of common sense, are they doing in church? There are civic clubs and community organizations where you can practice things like justice and compassion.
Response from Glyndon,
March 26, 2009
Phoenix, AZ
I believe George is making the point that Jesus did not speak about LGBTs, but he did speak clearly (at least in one Gospel) against divorce. If we can overlook something that is so directly addressed by our Lord, why are we tying ourselves in knots over something Jesus did NOT address?
Response from Chris Clark,
March 26, 2009
Tampa, FL
I have just read George Gill's response (princeton, NJ) and agree that many factors need to be weighed when considering a candidate. However, I must respond to his last comment regarding divorce. I was divorced 15 years ago because of physical and emotional abuse to myself and my children. If I were not divorced, I know I would not be alive today. Grace should abound in all areas of personal life when a candidate is being considered for ordination. My experience has given me a unique awareness and compassion for victims of abuse of any type which enriches my ministry.
Response from R. Jill Schaeffer,
March 26, 2009
Cincinnatus, New York
So once again we raise the question of the presbytery's authority within or over and against another governing body's. The subject matter - homosexuality - for me has been a non-issue for many years, but what does concern me is the dotted line between the authority of a presbytery and the authority of the Synod or General Assembly on ANY controversial issue. Frankly, I don't know. The connectional church breaks down when any presbytery can do whatever it pleases. So, I'm going to rephrase the dilemma in another way: what is adiaphora, what is status confessionis for a presbytery, for a synod, for the General Assembly? Can each governing body (not to mention a session) determine for itself upon what is "elbow room" and what is "bottom line?" Do these reformation categories help any?
Response from marilyn a. dorn,
March 26, 2009
chantilly, Virginia
I think it will be very interesting to see how the San Francisco presbytery proceeds and how their final decision will be accepted by PC(USA). I agree with Trish that the change in society's attitudes on this is coming slowly but surely (in God's time, as usual), and I hope that we can all agree to let those presbyteries/congregations who are ready for the change go ahead and go where the Holy Spirit leads them.
Response from Anne Marshall,
March 25, 2009
Martin, South Dakota
As best as I can determine God is primarily interested in the quality of our relationships, with God, and with one another. Do we exercise compassiona and mercy toward each other, are we concerned about injustice in our communities and around the world? Do we seek ways to eliminate poverty wherever it occurs, are we concerned about the increasing violence in our society, do we look for ways to end war wherever it occurs are just some of the mandates I find discussed in the bible. And,try as I might, I cannot see how any person's sexuality prevents them from loving God and neighbor thereby adhering to biblical mandates
Response from Trish Rogers,
March 25, 2009
Bellevue, WA
As I understand it God's justice is for all, God's grace is for all. I simply cannot find it in the Bible where I am instructed to determine whom God loves. The younger generation does not share the Presbyterian Church homophobia. Slowly but soon this will be a non-issue. The chruch should be careful that it doesn't become a non-issue also. It becomes increasingly hard to support all the good it does because of it's corporate bigotry.
Response from George M. Gill,
March 25, 2009 Princeton, NJ
The presbytery and it's CPM need to weigh many factors and not just sexual orientation to find for a candidate. Personal Pastoral Image is the key factor. I have been on the local Presbytery's CPM and the real outstanding candidates are few and they really shine in many areas. Sexual orientation should not eliminate a candidate. I feel, perhaps, that divorce should eliminate a candidate.
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