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Constitution What follows is presented for your prayerful deliberation and continued refinement.

May God grant us wisdom as we continue to envision together a New Wineskin for Presbyterians . . .

The New Wineskins Initiative and The New Wineskins Association of Churches

© 2005 New Wineskins Initiative All rights reserved. This document may be may be reproduced or transmitted in any form or by any means electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, so long as proper attribution is given and quotations and sections are reprinted in full.

For further questions regarding reprinting please contact the publisher.

All Scripture quotations, unless otherwise indicated, are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV®.

Copyright ©1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved.

NEW WINESKINS ASSOCIATION OF CHURCHES INC. dba NEW WINESKINS INITIATIVE 7435 E. OXFORD COURT WICHITA, KANSAS 67226 888/754-9693

Printed in the United States of America

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A New Wineskin for Presbyterians Constitution Table of Contents Page 4

Prologue

Page 5

Chapter One

The Essential Tenets of Our Reformed Faith

Page 7

Chapter Two

A Declaration of Ethical Imperatives

Page 10

Chapter Three

Vision and Governing Principles

Page 14

Chapter Four

The Local Congregation

Page 20

Chapter Five

The Ministry Network

Page 23

Chapter Six

The Support Network

Page 26

Chapter Seven

The National Network

Page 29

Chapter Eight

The Global Mission Network

Page 31

Chapter Nine

Leadership Development

Page 33

Chapter Ten

The Exercise of Godly Discipline

Page 35

Chapter Eleven

The Constitutional Amendment Process

Page 37

Appendix A

Ministry Network Covenant

Page 38

Appendix B

Covenant for Equipping and Fellowship Groups

Page 39

Appendix C

The Lausanne Covenant

Appendix D

Discipline Manual (to be developed)

Appendix E

Leadership Manual (to be developed)

Appendix F

Directory for Worship (to be developed)

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Prologue “For everything there is a season, and a time for every matter under heaven. . . a time to be born and a time to die . . . a time to plant and a time to uproot . . . a time to keep and a time to throw away.” Ecclesiastes 3:1-8 The people of God are called upon to discern the times — to read and to respond to the seasons of God’s creative and redemptive work in this world. As God moves among us and the world changes around us, there will be in our shared ministry seasons of initiation and seasons of completion, times of development and times of refinement, days of strengthening the old and days of building the new.

“See, I am doing a new thing in your midst.

Now it springs up; do you not perceive it?” Isaiah 43:19 In each new day, God moves afresh, spreading the Gospel and advancing the Kingdom. The Spirit of God continues to hover over creation and over the Church. Today, all across the globe, we discern a fresh move of God’s Spirit. The kingdom of God is forcefully advancing, as the new wine of the Gospel, the fresh wind of the Spirit, is being poured out upon the earth.

“No one puts new wine into old wineskins.

The old skins would burst from the pressure, spilling the wine and ruining the skins.

New wine must be stored in new wineskins.

That way both the wine and the wineskins are preserved.”

Matthew 9:17 God sends the Church of Jesus Christ as His kingdom instrument to the world. Faithful ministry and mission in a changing cultural context require that we regularly revisit the structures that organize the various portions of the Church, ensuring that they are faithful and subject to God’s redemptive purposes in each new season. A fresh outpouring of God’s Spirit will sometimes require fresh approaches to, and structures for, collaborative ministry.

“Unless the Lord builds the house, its builders labor in vain.”

Psalm 127:1 We believe that God is calling presbyterians together to a new wineskin, to a new manner of structuring for ministry and mission for this new season, even as we uphold together the unchanging truths of the Gospel of grace and its holy demands. As the people of God, we place ourselves in a posture of responsiveness and expectancy, as together we wait upon the Lord, worship His name, seek His face, discern His lead, and follow in His footsteps towards the new.

It is God’s to bring order and substance to our shared life, and it is to God that we continually subject it.

Not to us, O Lord, not to us but to your name be the glory, because of your love and faithfulness. Psalm 115:1

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Chapter Three Vision and Governing Principles I. Vision The New Wineskins for Presbyterians is a constitutional association of individual presbyterian congregations and their leaders, joined together in mutual submission and accountability, on the basis of shared biblical theology, ethics, and calling for the sake of mutual benefit and collaborative Kingdom mission and ministry, to the greater glory of God. II. Foundational Governing Principles: The Church The following biblical principles will govern our life together: A) The Head of the Church: Jesus Christ is the Head of the Church and the Lord over His followers, giving active leadership to the body of Christ by His living presence within it.

We join with the whole of creation in ascribing to Him praise and offering up our lives in His obedient service.

Ephesians 1:22-23, Philippians 2:9-11, Romans 12:1-2 B) The Purpose of the Church: The Church exists to bring glory to God through its faithful ministry and mission. In ministry, as the body of Christ, it is privileged to honor God through its worship and discipleship, loving fellowship, and mutual ministry in imitation of Christ. In mission, as the agent of the Kingdom, it is privileged to serve God through its witness and service, demonstrating the loving reign of God as it is sent in evangelistic mission to the world.

Matthew 22:36-40, Matthew 28:18-20, Colossians 1:28-29 C) The Final Authority of the Church: Every aspect of the life of the Church is to be governed by the revealed truth of Scripture, which the Holy Spirit inspired, illuminates, and applies to God’s people. The historic creeds and Reformed confessions, though of human origin, are reliable guides in our interpretation of the Bible.

Matthew 22:29, II Timothy 3:16-17 D) The Unity of the Church: The Church is to be one in mind and purpose, having the same love. The unity of the Church is found in its common commitment to our Lord, its common submission to the authority of the Scriptures, and its common understanding of theology, ethics, and mission.

Ephesians 4:3-4, Philippians 2:1-4 E) The Gifting of the Church: The body of Christ is uniquely gifted to carry out the ministry of the Church and its mission to the world. It is the responsibility of the Church’s leaders to equip the members of the local church and to release them into the works of service to which they are called and for which they are gifted.

I Peter 4:10-11, Ephesians 2:10, Ephesians 4:11-12

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F) The Leadership of the Church: Spiritual leadership is exercised by men and women of recognized spiritual maturity who are called and gifted to direct the local church in its ministry and mission. Pastors, elders, deacons are called to serve humbly and wisely, leading the body as they are led by its Head, Jesus Christ, and exercising faithful leadership by representing not their congregations but their consciences as held captive by the Word of God. Ephesians 4:11-16, I Peter 5:1-4, Hebrews 13:17 G) The Structure of the Church: The Church worldwide finds local expression in particular congregations. As the Scriptures teach the value of the counsel and correction of others, of resources shared for common ministry, of banding together for mutual strength and encouragement, and of ministry structures that make optimal use of the gifting of the body, we are led to recognize the benefit and importance of connectional support structures (denominations) by which particular congregations within the broader Church may join together for the sake of more faithful ministry and mission.

Exodus 18:13-26, Proverbs 15:22, 32; 27:17, Ecclesiastes 4:9-12 III. Foundational Design Elements: The Connectional Structure In the light of these convictions about the Church, the constitution of the New Wineskins of Presbyterians is characterized by the following foundational design elements: A) Unity: We are bound together in our shared commitment to Jesus Christ and to his truth, as historically understood in orthodox biblical theology, and as informed by the Reformed confessions. Participating churches and their leaders will make a mutual confessional commitment to biblically-derived statements of faith and ethics, which we call the Essential Tenets of the Reformed Faith and the Declaration of Ethical Imperatives.

B) Encouragement and Accountability: We build our shared life upon covenant relationships of mutual encouragement and support. Particular congregations and their leaders are joined together with others for shared worship, prayer, and Scripture study, as well as equipping, planning, and sharing resources for collaborative ministry. Within these covenant relationships will be exercised loving accountability and just discipline that upholds the Essential Tenets, the Ethical Imperatives and all certification/ordination standards.

C) Structure and Flexibility: We are committed to a missional ecclesiology that combines constitutional order with permission-giving freedom for the sake of effective ministry and mission. To ensure ministry faithfulness, congregations within the connectional structure agree to nonnegotiable commitments to this New Wineskins Constitution.. At the same time, to ensure ministry and mission effectiveness, they are provided with flexibility in areas which are not specifically defined in this constitution.

D) The Primacy of Local Ministry and Mission: We share a common understanding of the purpose of the Church that centers on the primacy of the local congregation and its ministry of equipping and sending its members in mission to all the world. Local congregations are called to join with other Christian disciples to build up the body of Christ to spiritual maturity and to reach the world for Christ.

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E) Networks of support: We seek a connectional structure each component of which supports and serves the local congregations of which it consists: 1) The Congregation is the primary agent and focal point of kingdom mission and ministry. Together its members are called to worship God, to love one another, to make disciples, to serve the world, to reach the lost, and to equip and send out its members into mission and ministry. Towards these ends, the congregation calls leaders, holds and maintains property, and hires staff.

2) The Ministry Network gathers leaders of particular congregations ordinarily from a shared geographical proximity into covenant relationships for mutual edification and support, for shared worship and study, for collaborative ministry and mission, and for loving accountability and discipline. Congregations are encouraged to form other relationships for collaborative ministry and mission.

3) The Support Network exists to support and guide the Ministry Networks of which it consists, including planning for regional ministry, meeting for mutual growth and encouragement, providing counsel in the event of congregational difficulties, and upholding the essential tenets, the ethical imperatives, and the standards for ordination.

4) The National Network exists to support the various congregations and networks of which it consists through shared worship, prayer, study, mission, resource sharing, and strategic planning for ministry, as well as seeing to the provision of pension and health care services for pastors and other employees of the connectional structure.

IV) Definitions A) Mission: the various evangelistic works of the Church through which the body of Christ and its individual members are sent out as instruments of the kingdom to reach all the world, including: announcing the Good News of Jesus Christ, embodying the reign of God, and training and sending followers for works of service in the world including works of compassion and Biblical justice.

B) Ministry: the various disciple-making works of the Church through which the body of Christ and its individual members are built up toward spiritual maturity, including: worship and prayer, biblical proclamation and instruction, the cultivation of Christcentered relationships and community, pastoral care, and equipping believers to use their gifts in ministry to the body of Christ.

C) Kingdom of God: the spiritual domain in which Jesus Christ rules as King over the hearts of men, women, and children, willing and faithful subjects, who enter the kingdom by faith in Him and His saving work. The reign of God is an expanding realm marked by God’s love, joy, peace, humility, reconciliation, righteousness, and justice.

D) Church: consistent with the New Testament usage, this refers to either: the worldwide fellowship of Christian believers (the Church universal), or a community of believers gathered in a particular locality (the local church). The Church is both agent and embodiment of the Kingdom.

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E) Denomination: a connectional structure that houses and organizes a portion of the Church, joining together a number of individual congregations for mutual benefit and effectiveness. It is an organization united by a common theology, committed to mutual accountability, and organized missionally for the sake of shared ministry and mission. It is not to be mistaken for the Church.

F) Member: an individual follower of Christ, and an integral and indispensable part of the body of Christ. As such, a member is understood to be a committed and growing disciple of Jesus Christ who participates fully in the life and ministry of a particular congregation.

G) Presbyterian: a form of church government distinguished by: 1) spiritual leadership and authority vested in followers of Christ who are recognized for their wisdom and spiritual maturity (presbuteros: elder); 2) congregations and their leaders allying themselves with others in voluntary constitutional association and mutual submission for the sake of faithful Kingdom ministry and mission, mutual edification and encouragement, and accountability in the areas of theology, ethics, and calling; and 3) a constitutional framework of governance providing for a series of widening representative bodies whose responsibility it is to support and to serve the smaller bodies from whom its members are derived.

H) Reformed: a set of theological emphases enumerated by John Calvin and other Church reformers, captured in the historic creeds and confessions and distinguished primarily by: 1) the sovereign reign of God over human history and the lives of individuals; 2) the inability of persons, because of the taint of sin upon every aspect of the mind, heart, and will, to please God or to seek Him of their own accord; 3) the Trinitarian nature of redemption, including the gracious election of some to salvation by a loving Heavenly Father, the substitutionary sacrifice of the Son to purchase their redemption, and the empowering work of the Holy Spirit to bring them from spiritual death to new life in Christ; and 4) the Church’s missional call to be “in” but not “of” the world, there to embody the loving reign of God and to engage the world with God’s redemptive purposes.

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Chapter Four The Local Congregation I. The Member as a Disciple of Jesus Christ Jesus came to make disciples. Disciples demonstrate that they are followers of Jesus Christ in faith, word and deed. As disciples within a New Wineskin for Presbyterians, they embrace The Essential Tenets of our Reformed Faith.

Disciples are committed to lifelong growth in the grace and knowledge of our Lord Jesus Christ.

They are part of a broader community, living in relationship with other followers of Jesus Christ to strengthen their faith and life and to carry out collaborative kingdom ministry and mission.

Discipleship will express itself in a commitment to the fulfillment of the Church’s ministry and mission in a particular congregation.

II. The Congregation As the earthly manifestation of the body of Christ, the congregation has the responsibility for the ministry and mission of the kingdom of God. In the practice of ministry and discipleship the local congregation: A) Worships: the church exists to worship the Triune God, Father, Son, and Holy Spirit. God’s people exist to glorify Him in every way, and our worship intends to reflect His glory (Romans 12:1-2).

B) Invites: the church invites all people to receive the forgiveness of sins by God in Jesus Christ and to participate in the community of faith. This proclamation of the Good News includes a ministry to the whole person (II Corinthians 5:17-19) C) Equips: the church equips people for the work of ministry and for building up the body of Christ (Ephesians 4:12).

D) Sends: the church sends every disciple into mission as God calls. The priesthood of all believers means that wherever we go and whatever we do, we do all in the Name of the Lord Jesus (Colossians 3.12-17).

III. The Ministry of the Whole People The ministry of all Christians grows out of God’s intended mission for the Church. The missional purpose of the entire Church and each of its members is found in our Lord’s commandment to “go and make disciples of all nations, baptizing them in the name of the Father, Son, and Holy Spirit, and teaching them to obey everything I have commanded you” (Mathew 28:18-20).

All Christians are called to the work of ministry and mission by virtue of their baptism into the disciple-making community of the Church. The Holy Spirit empowers each and every member of God’s family for ministry in the Church and service to the world. Gifted by God in different 14

ways and called to a variety of ministries, the saints of God function as one body, working together to fulfill the missional purpose of God in the Church.

IV. The Nature of Servant Leadership Among the gifts of the Holy Spirit is the gift of leadership, which should find full expression in the church at all levels (Romans 12:8). Those whom the covenant community has recognized as mature, gifted, and called will be encouraged to fill positions of leadership at all levels of the church, without partiality to ethnicity, race, or gender (Galatians 3:26-29). Their responsibility, consistent with the true meaning of ordination and the Reformed affirmation of the priesthood of all believers, is to equip each member of the body for his or her God-ordained works of service.

Leadership within the body of Christ is different from leadership in the world. Jesus said, “Whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave” (Matthew 20:26). Servant-leaders must have the same mind as our Lord Jesus Christ, “who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death— even death on a cross” (Philippians 2:5-8).

God gives suitable gifts for their various duties to those called to exercise leadership. In addition to possessing the necessary gifts and abilities, natural and acquired, those who undertake particular ministries should be persons recognized by the body for strong faith, dedicated discipleship, and love of Jesus Christ as Savior and Lord. Their manner of life should be a demonstration of the Christian gospel in the church and in the world.

V. Particular Ministries in the Church The Church throughout the ages has called certain disciples to specific leadership roles and tasks.

It is primarily the responsibility of the local congregation to identify those with gifts and skills in disciple-making whom God may be calling into leadership ministry.

While neither Jesus nor Paul provides a definitive church structure, we recognize the leadership roles to which the New Testament commonly refers as “pastor,” “elder,” and “deacon,” which designate spiritual leaders and servants with functions and duties that vary somewhat in New Testament usage. We understand these roles as follows.

A) Pastors, together with other ministry leaders, lead in worship, teaching, visioning, discipling, caring, praying, and equipping God’s people for the missional work of ministry. All congregations shall have at least one pastor or commissioned lay pastor or designated elder(s) serving in a similar capacity of spiritual leadership.

B) Elders lead in governance and discipline, based on the knowledge of, and submission to, God’s Word (1 Timothy 3: 2 – 7). Their role is to strengthen and nurture the faith and life of the local congregation. All congregations shall have a minimum of three elders elected to rotating terms. An elder shall serve for three years, unless the congregation deems otherwise in its by-laws.

C) Deacons ordinarily lead in service and charity, ministering to those who are in need, to the sick, to the friendless, and to any who may be in distress, both within and beyond the community of faith. Each particular congregation will ensure that these ministry tasks are carried out, whether by the pastors, elders, deacons, or the congregation as a whole.

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Congregations who establish Deacon Ministries will consider the Scriptural purpose for the ministry and characteristics of Deacons as outlined in Scripture (Acts 6:1-6, I Timothy 3:8-13).

Leadership also finds expression in other functions and spiritual gifts throughout the life of the church (see Ephesians 4, Romans 12, 1 Corinthians 12, 1Timothy 5), as ministry leaders are called of God for leadership of specific ministries within the church. The call of such leaders should be validated in some manner by the local church and celebrated through a service of commissioning. The term of service of all ministry leaders is limited only by the needs of the ministry as determined by the local congregation.

VI. The Session of the Congregation The congregation is led by the Session. The Session is made up of pastors and elected elders as voting members serving the congregation. It is the duty of the Session to shepherd the congregation, overseeing every aspect of church life. It guides the ministry and mission of the local congregation as well as facilitating the participation of the local congregation in the greater church through its connection to the ministry networks.

The Session of the local congregation has the responsibility to: A) Shepherd the congregation into a discipleship that demonstrates Jesus Christ in faith, word and deed, overseeing every aspect of church life including: evangelism, worship, administration of the sacraments, healing ministries, equipping ministries, mission, physical plant, administration, discipline, and staffing.

B) Prayerfully design ministry within the local congregation so that The Essential Tenets of Our Reformed Faith becomes the focus of mission and ministry of the local church.

C) Design a process that identifies, prepares, and presents individuals to the congregation who wish to become part of the particular congregation as members. Persons will be designated as joining either by Transfer of Membership, Profession of Faith, or Reaffirmation of Faith. In the case of Transfer of Membership, the receiving congregation will notify the sending congregation in writing of the transfer.

D) Keep a record of those participating in the life and ministry of the church so that, at regular times during the year, pastoral contact may be made with those who are no longer present or active. Their concerns should be expressed and responded to, and they may be encouraged to recommit themselves to the life and ministry of the congregation or, in some cases, to become part of another church family.

E) Provide for the regular review of the church records to determine whether some individuals may be removed as a member after repeated contact.

F) Maintain records of baptisms, membership categories, leadership rolls, marriages, and deaths.

G) Establish, according to state laws and in conjunction with the New Wineskins for Presbyterians "Guide to Local Church Ministry," the structure and policies of a particular congregation's life including, but not limited to: congregational meetings; incorporation; 16

standards for hiring, evaluating, and discharging employees; quorum for Session meetings; child protection and abuse prevention policies.

H) Establish regular elections of persons by the congregation to serve as Elders on the Session.

I) Convene Session meetings at least four times per year, with the pastor or pastor-designate serving as the Moderator. The number and tenure of elders serving on Session may be set by church by-laws. The meetings may be ordered according to "Roberts' Rules of Order" or another mutually agreed upon method. The Moderator will call a special meeting when requested in writing by any two members of Session, or the Moderator may initiate the call for a meeting. A quorum for regular business will be the Moderator and one-half of the elders but not fewer than two elders; the congregation may establish a higher quorum in its by-laws. For the examination and acceptance of new members, the congregation may set a lower quorum in its by-laws.

J) Establish the annual budget and determine the distribution of the congregation’s benevolences, providing the congregation with full information of its decisions in such matters.

K) Maintain accurate, up-to-date records, minutes, by-laws, and policies. Minutes of Session and congregational meetings will be preserved and made available to the Support Network for regular review and when requested in an administrative or disciplinary matter.

L) Elect annually a treasurer, if permitted by state law, and see that accurate financial records are kept, reported, and reviewed regularly.

M) Maintain accountability and discipline within the congregation.

N) Oversee the faithful participation of the congregation in the life and ministry of the Ministry Network, Support Network, and National Network.

O) Together with the pastor(s), renew endorsement of the Essential Tenets of Our Reformed Faith and the Declaration of Ethical Imperatives annually.

VII. The Congregation and its Meetings While the leadership of the congregation is generally the responsibility of the Session, the congregation has certain responsibilities.

A) The local congregation consists of all members on the roll of the local church. A member is understood to be a committed and growing disciple of Jesus Christ who participates fully in the life and ministry of a particular congregation.

B) The congregation will have regular meetings to serve the body and to address business as needed. All members present at a congregational meeting have the right to vote.

C) In its meetings the local congregation has responsibility to: 1) Call and elect congregational and pastoral leadership; 17

2) Adopt by-laws; 3) Receive the annual budget; 4) Review the compensation of the pastor and other pastoral staff, upon previous review by the session; 5) Address other matters concerning the pastoral relationship, such as changing the call or requesting the consent or decline to consent to dissolution; 6) Acquire, encumber, and dispose of real property; 7) Address matters related to dissolution, merger, transfer, or withdrawal of the congregation from New Wineskins for Presbyterians; and 8) Receive reports and highlight ministries.

D) Meetings of the congregation are called by the Session, and will be held at least annually.

Special meetings of the congregation may be called, as needed or deemed beneficial, at the request of: 1) the Session; 2) the Support Network; or 3) the congregation, when requested of the Session in writing by one-tenth of the members of the congregation, provided that the members requesting the meeting have brought the matter in writing to the session at least thirty days before the meeting.

E) Public notice of all congregational meetings, including the business to be conducted, will be announced at all worship services for at least two consecutive weeks. Written notice will be mailed to members at least fourteen days before the meeting.

F) The quorum at congregational meetings will be not less than one-tenth of the members. A congregation may establish a higher quorum in its by-laws. No meeting of fewer than ten members will be valid as a congregational meeting.

G) For passage of any proposal concerning the pastoral relationship, such as changing the terms of call or dissolving the relationship, or related to dissolution, merger, transfer, or withdrawal of the congregation from New Wineskins for Presbyterians, a three-quarters vote of those present is necessary. For all other proposals, a majority vote of those present is required, unless the congregation provides in its by-laws for a higher number. If there is a tie vote, the moderator will put the question a second time; if it is tied again, the motion is lost. The moderator will not vote at a meeting.

H) The pastor or pastor-designate will moderate all meetings of the congregation. The clerk of session will serve as secretary for congregational meetings and keep minutes.

VII. Events in the Life of a Particular Congregation 18

Most congregations follow a discernible life cycle that includes formation, multiplication, and perhaps dissolution and/or merger.

A) Formation: Congregations may form wherever believers gather together for the mission and ministry of the local church. To become part of New Wineskins for Presbyterians a Session will petition a Ministry Network for membership by endorsing as a congregation The Essential Tenets of our Reformed Faith, A Declaration of Ethical Imperatives, and the Constitution of the New Wineskins for Presbyterians. Upon receipt of the petition, the Ministry Network will review and act upon the petition. If the Ministry Network concurs, it will forward the petition to the Support Network for final evaluation. Upon approval the congregational leaders will join a Ministry Network by signing the Ministry Network Covenant. The Ministry Network will then support and guide the formation process.

B) Multiplication: Recognizing the kingdom benefit of new church planting, congregations will consider new church development as part of their strategic plans, and Ministry Networks and Support Networks will intentionally band together to enable new church development as a common effort.

C) Dissolution and/or Merger: The Ministry and Support Networks will provide counsel and support for congregations that need to either dissolve or merge. In the case of dissolution, the congregation, at a properly called and constituted congregational meeting, will by a majority vote dispose of real property and other assets by sale, gift, to other charitable causes or to the New Wineskins for Presbyterians. In the case of merger, the new entity will follow the steps for forming a new congregation.

D) Transfer from a Ministry Network: A congregation may transfer from one Ministry Network to another if there are no pending disciplinary matters against the session or pastor. The Session of the congregation seeking transfer will make application to the Ministry Network which it desires to join and send notice to its network of current membership, review, and act upon the application. If the Ministry Network receiving the application concurs, it will forward the application to the Support Network for final evaluation and decision.

E) Withdrawal from the New Wineskins: A congregation may withdrawal from the New Wineskins for Presbyterians by a three-quarters vote at a properly called and constituted congregational meeting. The vote of the congregation is determinative of the matter and may not be challenged. Its real property and other assets belong to the local congregation.

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Chapter Five The Ministry Network I. The Purpose of the Ministry Network A Ministry Network is a relational connection between congregations and their leaders who ordinarily share a common geographic proximity. The Ministry Network does not exist for itself but to serve its constituent congregations in their respective works of ministry and mission.

Congregations will be healthier when their spiritual leaders are joined in close friendships of mutual support, trust and encouragement and accountability. Such relationships create a natural opportunity for sharing resources, fostering spiritual growth, offering encouragement, and providing theological, moral and missional accountability. Congregations will also be healthier when they are able to link together in some form of common mission: sharing strengths to compensate for weaknesses, sharing wisdom to offset ignorance, and sharing in collaboration to offset individualism.

II. Formation of Ministry Networks A) Every congregation, pastor of a congregation, and pastoral candidate within a congregation will be a member of a Ministry Network, which it may start or join.

B) A Ministry Network is a cluster of congregations, formed by mutual agreement and for mutual benefit. A Ministry Network is formed when at least three congregations, ordinarily sharing geographic proximity, agree and sign a Ministry Network Covenant (see sample Ministry Network Covenant in Appendix A). The original Covenant, as well as each subsequent revision, is delivered to the Support Network for its review and approval.

C) A Ministry Network is a cluster of several congregations formed by mutual agreement and will be composed of not fewer than three and ordinarily not more than eight congregations.

D) While meetings of the Ministry Network will generally be informal and of a consensual nature, when matters are put before the Ministry Network for formal vote, pastors, retired pastors (such as parish associates or visitation pastors), commissioned lay pastors, and pastoral candidates actively serving in a congregation, and elders serving on a Leadership Team have voice and vote. Clergy serving outside the congregation, including retired pastors, may be members of the Ministry Network with voice but without vote.

E) Each Ministry Network will establish Equipping and Fellowship Groups for its members, which are covenanted fellowship groups which develop and review annually a group covenant (see Appendix B). The Equipping and Fellowship Group exists for the purposes of worship, prayer, fellowship, Bible study and theological reflection, training and equipping, resource sharing, planning for cooperative ministry, and mutual submission and accountability. These groups will include: 20

1) a Pastors’ Covenant Group, which will consist of all pastors, pastoral candidates, commissioned lay pastors and commissioned lay pastor candidates in active ministry in a congregation. The Pastor’s Covenant Group will meet regularly for worship, prayer, study, mutual support, accountability, and ministry planning.

These meetings may be less frequent and of longer duration, or more frequent and shorter, but must take place at least once per quarter. Exceptions will be considered for reasons of travel/logistical difficulties alone and must be submitted to the Support Network for its review and approval.

2) if desired, Equipping and Fellowship Group(s) for elders, deacons, educators, trustees, worship and music leaders, parachurch workers, and other ministry leaders F) Each Ministry Network will provide a shared ministry event for its member congregations no less than two times per year. These events may include, but are not limited to, training events, evangelistic events, service outreach events, shared mission partnerships, special projects, concerts of prayer, and worship gatherings.

G) If a congregation wishes to join an existing Ministry Network, the Session will ask the Ministry Network for consideration of the request. If the Ministry Network approves, the congregation will join after the Session signs the Ministry Network Covenant.

H) Ministry Networks may form, evolve and re-form in a fluid, ministry-focused manner. A congregation may transfer from one Ministry Network to another. The Session will make application to the Ministry Network that it desires to join, and send notice to its network of current membership. Upon receipt of the application the network will consult with the network of current membership, review, and act upon the application. If approved the transfer is effective.

III. Ministry Network Components A) A Facilitator/Moderator, elected by the Ministry Network for a one year term open to reelection, who leads the Leadership Team.

B) A Leadership Team, consisting of one pastor and one elder elected by each Session for a one year term open to re-election, that gives direction and conducts business as needed.

C) Pastors’ Covenant Groups for pastoral leaders.

D) Other Equipping and Fellowship Covenant Groups, as developed by the Ministry Network.

IV. The Leadership Team of a Ministry Network: A) Will oversee the holding of shared congregational events and may appoint ad hoc planning teams for these events.

B) Will form an Equipping and Fellowship Covenant Group for those in pastoral leadership called the Pastors’ Covenant Group.

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C) Will encourage the formation of Equipping and Fellowship Covenant Groups for other ministry leaders.

D) As needed, the Leadership Team in consultation with their respective Sessions, will make decisions regarding the addition or withdrawal of member congregations of the Ministry Network and will propose changes to the Ministry Network Covenant.

E) The Facilitator/Moderator will be elected annually by the Leadership Team. The Facilitator/Moderator will be responsible for convening the Leadership Team meetings as needed. While meetings of the Ministry Network will generally be informal and of a consensual nature, when matters are put before the Ministry Network for formal vote, meetings will be directed according to “Roberts Rules of Order” or some other agreed upon method.

V. Equipping and Fellowship Groups Equipping and Fellowship Groups may include but are not limited to: pastors, elders, deacons, pastoral candidates, educators, trustees, worship and music leaders and other ministry leaders.

Equipping and Fellowship Groups for congregational leaders may meet as needed to: A) offer times of sharing and prayer; B) provide for worship and instruction; C) spend time in theological reflection; and D) hold each other accountable to the Ministry Covenant.

Equipping and Fellowship Groups will review and sign annually a group covenant (see Appendix B for sample covenant).

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Chapter Six The Support Network I. The Purpose of the Ministry Support Network A Support Network is a broader body connecting and consisting of the members of several Ministry Networks allied for the sake of shared ministry and mission. More relational than structural, the gathering of a Support Network will be characterized by prayer, worship, theological reflection, networking, resource sharing, equipping, and planning for shared ministry.

In addition, the Support Network will provide minimal necessary formal support for the Ministry Networks, such as upholding certification/ordination standards and carrying out just discipline. A Support Network exists for the local church, not for itself. Staffing and structure will be minimal, set in place only to support the ministry and mission of the local church, its leaders and disciples, and their collaborative ministry with others.

II. Formation of Support Networks A) Every Ministry Network will be the member of a Support Network, which it may begin or join.

B) A Support Network is a cluster of Ministry Networks formed by mutual agreement between Ministry Networks and with the approval of the National Network. A Support Network is formed when at least three Ministry Networks, ordinarily sharing geographic proximity, agree and sign a Support Network Covenant (see sample Support Network Covenant in Appendix, to be developed). The original Covenant, as well as each subsequent revision, is delivered to the National Network for its review and approval.

Support Networks may form, evolve, and re-form in a fluid, ministry-focused manner.

C) A Support Network will ordinarily be composed of not fewer than three nor greater than eight Ministry Networks, and will ordinarily have not fewer than nine nor more than thirty congregations in total.

D) In order to preserve the integrity of accountability and discipline, a Support Network may not be formed or re-formed while one or more of the Ministry Networks, congregations, or pastors within the Network is the subject of an ongoing judicial action.

III. Function of Support Networks A) The Support Network, in conjunction with its Ministry Networks, guides, trains, examines, and certifies/ordains pastors and lay pastors for congregations.

B) A Support Network encourages and provides opportunity for theological reflection and for pastoral and lay education and training, so that leaders and congregations may be strong, healthy, and effective in the Kingdom ministry and mission to which they are called.

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C) A Support Network fosters mutual submission and accountability and provides the means for formal discipline of Ministry Networks, sessions, officers and members.

D) A Support Network will update credentials for all pastors, pastoral candidates, and lay pastors for congregations and Ministry Networks of which they consist.

E) A Support Network will propose to the National Network such measures as may be of common concern to the mission of the whole church.

F) A Support Network may employ staff to further the ministry and mission of its congregations as needed and deemed necessary.

IV. Mandated Committees A) Ministry Committee: to oversee pastors and their credentials and all candidates being prepared for various forms of ministry.

1) The Ministry Committee will work with Ministry Networks, who have the primary oversight of all pastors and candidates.

2) The Ministry Committee will receive and review a Congregational Ministry Covenant from each pastor, congregation, and candidate within its jurisdiction each year.

3) If it appears that a pastor or congregation seems to be failing to uphold the covenant partnership, the Ministry Committee will engage in conversation with that pastor or congregation for the purpose of restoring the covenant relationship.

4) If a pastor or congregation persists in denying or failing to uphold any portion of the covenant partnership, the Ministry Committee will initiate a disciplinary process.

5) The Ministry Committee will be responsible for all ministry candidates under care, and will, after appropriate examination, experience, and education that satisfies the guidelines and requirements determined by the National Network, present the candidate for examination to the Support Network. All candidates will demonstrate proven ability to make disciples. All candidates will affirm the Essential Tenets of Our Reformed Faith without scruples and affirm The Declaration of Ethical Imperatives and The Constitution.

6) The Ministry Committee will keep a roll of all active pastors and lay pastors within its bounds and shall, when appropriate, remove individuals from that roll through retirement or transfer and add individuals who either transfer in or are recognized through certification/ordination.

7) The Ministry Committee will keep a roll of clergy serving outside that congregation and of retired pastors and will encourage their participation in the Pastor’s Covenant Group, Ministry Network relationships, and local congregations.

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B) Equipping Committee: to work with Support Network staff and/or Ministry Networks to provide specific nurture and training events to Mission Networks, pastors, and individual congregations.

C) Mission Committee: to work with Support Network and Ministry Networks to provide shared opportunities for local, regional, and global outreach.

D) Judicial Committee: to work with local congregations, Ministry Networks, Support Networks, and National Networks to ensure that fair and biblical discipline is carried out and to serve as the deciding body in cases that come before the Support Network.

E) Other Committees: the Support Network may form permanent or ad hoc teams and committees as it determines.

F) Coordinating Team: consisting of the Support Network Moderator, Clerk, and representatives from the Judicial, Mission, Equipping, and other committees and teams, whose number of meetings, size, terms and governance will be determined by the Support Network. The Coordinating Team will either create a Nominating Committee, or act as Nominating Committee, on behalf of the Support Network.

V. Meetings of the Support Network A) The purpose of Support Network meetings is to support the Ministry Networks and the individual congregations within its bounds. Its meetings should be designed to promote this purpose. The Support Network will meet at least twice a year and is encouraged to meet more often if possible for worship, equipping, prayer, and, when necessary, an efficient business meeting.

B) Delegates to the Support Network Meetings 1) Any members from within the New Wineskins for Presbyterians may attend and participate in meetings of the Support Network except for its business meetings.

At meetings involving business and discipline, only elected delegates will have voice and vote.

2) If actively serving a congregation, each pastor, commissioned lay pastor, or retired pastor is a delegate with voice and vote at any meeting of the Support Network to which the congregation belongs. In addition, each Session of a member congregation will elect one elder as a delegate with voice and vote at Support Network meetings to correspond with each delegate who is a pastor, commissioned lay pastor, or retired pastor actively serving the congregation. If the congregation is currently without a pastor, commissioned lay pastor, or retired pastor actively serving the congregation, the Session will elect one additional elder to serve as a delegate for such time until the congregation has pastoral staff.

An elder does not have to serve on the Session to serve as a delegate.

3) Pastors or commissioned lay pastors not currently serving a congregation, whether retired or engaged in ministry outside a local congregation, and pastoral candidates will have voice but no vote at any meeting of the Support Network.

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Chapter Seven The National Network I. The Purpose of the National Network The national network is a body that is both relational and missional. It exists to serve and support the shared ministry and mission of the local churches in local, regional, contextual, national, and global partnerships. A national organization will operate with an intentionally limited number of staff who will serve in a convene-and-deploy model to foster effective church partnerships for effective ministry and mission between churches in similar contexts (urban, rural, suburban, multi-staff, generational, etc.) The connecting body will serve the local church in its ministry and mission by drawing upon proven programs, curricula, and other resources available from across the broader body of Christ. Polity is supportive, not regulatory; it fosters, not hinders, ministry and mission; it serves, not constrains.

II. Guiding Principles A) The National Network is the representative body composed of all individual members, congregations, Ministry Networks, and Support Networks and is responsible for encouraging and supporting the work of the various parts of the New Wineskins for Presbyterians.

B) The National Network will meet at least one time per year for worship, fellowship, Bible study and theological reflection, equipping members and sharing resources, strategic planning for shared ministry and mission, business, and discipline.

C) The National Network Gathering will generally include: 1) a Convocation: for worship, study, and equipping, open to the full participation of all members of the National Network; and 2) a Delegate Meeting: as needed for business and discipline, consisting of delegates from member congregations.

D) The National Network will elect a Moderator and a Stated Clerk for three-year terms at a business meeting.

1. Candidates for either office shall be pastors actively serving a congregation or elders.

2. No person may be elected as Moderator or Stated Clerk for successive terms.

3. No person serving in either office may be elected to serve in the other office immediately upon the end of his or her term.

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E) The National Network will establish procedures that govern the conduct of business and other meetings and the hiring, evaluating, and discharging of any employees (should there be any).

III. The Work of the National Network The National Network has the following responsibilities: A) Overseeing the integrity and health of Support Networks; B) Acting, through its Judicial Committee, as the court of final appeal for cases originating from Sessions, Ministry Networks, and Support Networks; C) Adopting a manual of procedures for disciplinary matters for all networks; D) Recognizing, by vote in a Business Meeting, the formation, merger, and dissolution of Support Networks; E) Promoting resources to strengthen the ministry and mission of individual members, Congregations, Ministry Networks, Support Networks, and the Global Mission Network.

The National Network will seek to locate the best available resources, creating new resources only when it is unable to find materials in the broader Church that are effective and theologically consonant with the Essential Tenets of the Reformed Faith and the Declaration of Ethical Imperatives.

F) Developing relationships with like-minded denominations and ministry entities; G) Overseeing the mission partnership efforts of the Global Mission Network; H) Providing guidance on seminary standards and theological preparation for Support Networks; I) Conducting the Delegate Meeting according to “Robert’s Rules of Order” or other agreed method; J) Keeping detailed records of Business Meetings, including all receipts and expenditures of income, and making these records available online and through Support Networks; and K) When necessary, providing for the final resolution of conflicts arising within the New Wineskins for Presbyterians.

IV. Committees or Teams A) The National Network may organize ad hoc committees, task forces, or ministry groups as it sees fit in order to do the business before it. Should it decide to establish any committee to serve for more than two years, the national network will propose such committee by amendment to this constitution; otherwise the ad-hoc committee, task force, or ministry group will be dissolved.

B) The Judicial Committee will work with local congregations, Ministry Networks, Support Networks, and the National Network to ensure that fair and biblical discipline is carried 27

out in compliance with the Declaration of Ethical Imperatives and judicial process. The committee will serve as a final court of appeal in judicial cases that originate from Sessions and Networks.

C) Members of any permanent or ad hoc committee, task force, or ministry group will be nominated by the moderator at a business meeting. Nominations will be allowed from the floor. Election will be by a majority vote.

D) Members of a permanent committee will be elected for terms of three years; no person may be elected for more than two terms successively.

V. Meetings A) The National Network will call at least one regular meeting per year to conduct its business. The docket will be set by the Moderator and Stated Clerk and will include any proposal which a Support Network sends as a common concern to the whole body.

B) Delegates are every pastor in active pastoral leadership in a congregation and one elder corresponding to each pastor. Delegates so elected will serve until the convening of the next regular business meeting. Delegates alone will have voice and vote in the Delegate Meeting. All Delegate Meetings for business and discipline will be open to observers.

C) A quorum of the National Network will be at least one pastor delegate from twenty-five percent of the Support Networks and one elder delegate from at least twenty-five percent of the Support Networks.

D) The Moderator may call a special business meeting of the National Network upon his or her initiative with notice of at least sixty days.

E) The Moderator will call a special business meeting of the National Network upon receipt of a request for such meeting from ten per cent of the Support Networks whose members approved such request by a majority vote. At least sixty days notice will be given.

F) The Moderator may, at his or her discretion, call a meeting of the National Network for worship, Bible study and theological reflection, equipping of members, and/or sharing of resources.

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Chapter Eight The Global Mission Network I. The Vision for Global Mission Partnerships The New Wineskins for Presbyterians embraces a global vision for the ministry and mission of the whole Church taking the whole Gospel to the whole world. The Global Mission Network exists to encourage collaboration for worldwide mission in new or existing partnerships with indigenous leaders and with other Christian denominations and ministries as together we seek to reach and to serve the world in the name of Jesus Christ.

II. The Biblical Basis for World Mission We affirm and endorse the biblically-based statement of faith and commitment to world evangelization made in the Lausanne Covenant. Along with members of the Church of Jesus Christ from over 150 nations, participants in the 1974 International Congress on World Evangelization at Lausanne, we make public our agreement with that covenant document. We agree with the document in its entirety and highlight here selected excerpts from the document that articulate the basis and purpose of mission: A) God has been calling out from the world a people for himself and sending his people back into the world to be his servants and his witnesses for the extension of his Kingdom, the building up of Christ's body, and the glory of his name.

B) We affirm that there is only one Savior and only one gospel, although there is a wide diversity of evangelistic approaches. Jesus Christ, being himself the only God-man, who gave himself as the only ransom for sinners, is the only mediator between God and people.

C) To evangelize is to spread the good news that Jesus Christ died for our sins and was raised from the dead according to the Scriptures, and that as the reigning Lord he now offers the forgiveness of sins and the liberating gifts of the Spirit to all who repent and believe.

Jesus still calls all who would follow him to deny themselves, take up their cross, and identify themselves with his new community. The results of evangelism include obedience to Christ, incorporation into his Church, and responsible service in the world.

D) Because men and women are made in the image of God, every person, regardless of race, religion, color, culture, class, sex, or age, has an intrinsic dignity because of which he or she should be respected and served, not exploited.

E) We affirm that Christ sends his redeemed people into the world as the Father sent him and that this calls for a similar deep and costly penetration of the world. World evangelization requires the whole Church to take the whole gospel to the whole world.

F) We affirm that the Church's visible unity in truth is God's purpose. Evangelism also summons us to unity. We who share the same biblical faith should be closely united in 29

fellowship, work, and witness. The responsibility to evangelize belongs to the whole body of Christ. All churches should therefore be asking God and themselves what they should be doing both to reach their own area and to send missionaries to other parts of the world. The goal should be, by all available means and at the earliest possible time, that every person will have the opportunity to hear, to understand, and to receive the good news.

G) We believe in the power of the Holy Spirit. The Father sent his Spirit to bear witness to his Son; without his witness ours is futile. Conviction of sin, faith in Christ, new birth and Christian growth are all his work. Further, the Holy Spirit is a missionary spirit; thus evangelism should arise spontaneously from a Spirit-filled church. Worldwide evangelization will become a realistic possibility only when the Spirit renews the Church in truth and wisdom, faith, holiness, love, and power.

H) We believe that Jesus Christ will return personally and visibly, in power and glory, to consummate his salvation and his judgment. We believe that the interim period between Christ's ascension and return is to be filled with the mission of the people of God. Our Christian confidence is that God will perfect his kingdom, and we look forward with eager anticipation to that day. Meanwhile, we rededicate ourselves to the service of Christ and of people in joyful submission to his authority over the whole of our lives.

I) Therefore, in the light of this our faith and our resolve, we enter into a solemn covenant with God and with each other to pray, to plan, and to work together for the evangelization of the whole world.

III. Global Mission Network The Global Mission Network will facilitate partnerships with mission agencies and international mission structures. The Global Mission structure will be a resource for the local congregation focused on connecting individuals, congregations and networks with agencies, structures, and resources appropriate to their calling. The Global Mission Network will: A) Prioritize the evangelization of those people groups that do not yet have a viable, indigenous movement for Christ in their midst; B) Mobilize and resource local congregations and networks for greater participation in God’s mission, including highlighting examples and models of effective mission; C) Promote and facilitate international partnership development with congregations and networks in mission; D) Develop partnerships in true mutuality with God’s people in the world Church; E) Facilitate church planting among ethnic groups in the United States; F) Be responsive to the local congregation, to Ministry Networks, and to Support Networks, and accountable to the National Network; and G) Be guided by principles, values and goals, which are clearly articulated and accounting practices consistent with the Evangelical Council for Financial Accountability.

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Chapter Nine Leadership Development I. Calling to Spiritual Leadership The New Wineskins for Presbyterians affirms the historic Reformed understanding of the fourfold call, where call is affirmed by the community, by an individual, by appropriate preparation, and by undertaking a specific form of servant ministry. It is primarily the responsibility of the local congregation to identify those with gifts and skills in disciple-making whom God may be calling into leadership ministry.

II. Elder and Deacon Commissioning/Ordination A) Leader candidates who have been identified by a local Session or designee as having the spiritual maturity, gifts, and ability to serve will be taken under care of a mentor assigned by the Session. The mentor will provide accountability and spiritual support throughout a training process prescribed by Session.

B) At the conclusion of training, the leader-candidates will again meet with the Session or a body appointed by it to review sense of call, to review completed training, to assess proficiency in the specified ministry, to confess The Essential Tenets of Our Reformed Faith without scruple, and to affirm The Declaration of Ethical Imperatives and The Constitution of New Wineskins for Presbyterians. If the Session finds the person prepared for the ministry, the leader-candidate may be nominated for congregational election to serve in a capacity of spiritual leadership within the body. The local congregation will arrange for a service of commissioning/ordaining that celebrates, with prayer and the laying on of hands, God’s gifts at work in the church.

III. Pastoral Certification/Ordination A) A man or woman who senses a call to pastoral leadership will begin by discussing this with the Session of the local church. The Session will discuss and evaluate the individual’s sense of call and demonstrated gifts and skills in disciple-making and other pastoral areas.

B) Every pastoral candidate will receive commendation by a particular local congregation that affirms both his/her gifts for ministry, and his/her confessional commitment to The Essential Tenets of Our Reformed Faith, The Declaration of Ethical Imperatives, and The Constitution.

C) If the Session concurs with the individual, the Session will affirm the person as a pastoral candidate. Pastoral candidates will be taken under care of a mentor who will provide accountability and support throughout a process of training. The pastoral candidate will become a participant in a particular Ministry Network and the Pastoral Covenant Group.

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D) Pastoral candidates will receive education consistent with their particular ministry calling as stipulated in the “Preparing for Certification/Ordination” handbook.

E) When the candidate has completed their preparation, the Pastor’s Covenant Group of the Ministry Network will examine the pastoral candidate and make recommendation concerning certification/ordination. After consultation with the Pastors’ Covenant Group of the Ministry Network, the Support Network will examine the candidate for evidence of a strong sense of call, completed course work, proficiency in ministry, adherence to certification/ordination standards, and ability to articulate and subscribe without scruple to The Essential Tenets of Our Reformed Faith and to affirm The Declaration of Ethical Imperatives and The Constitution. Thereafter the Support Network shall act upon the candidate’s application. If denied the Support Network shall report in writing to the pastor’s Covenant Group of the Ministry Network the detailed basis for not sustaining certification/ordination.

F) Pastoral candidates will receive a call to a particular congregation before certification/ordination will be granted by the Support Network. A pastoral candidate may be called to his/her home church.

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Chapter Ten The Exercise of Godly Discipline I. The Basis for Godly Discipline In the Great Commission (Matthew 28.18-20), our Lord Jesus Christ instructed his disciples not only to teach new disciples what his commandments are but also to teach them to obey everything that he had commanded. Obedience rests upon a relationship of mutual trust and accountability, the love of Christ, and the desire to become like him.

Biblical accountability and discipline is gracious, relational, and redemptive. Our Savior sets out the elements of a grace-filled process for dealing with un-Christlike behavior (Matthew 18:1518). The purpose is to restore the erring brother or sister through confession and repentance to the way of Christ for the sake of the peace, unity, and purity of the Church, to for the glory of God. The manner is gentle, and the motive is love. The exercise of discipline is an act of grace, and grace is its measure.

Discipline will be conducted with fundamental fairness and observance of due process.

However, these protections should be afforded using sensible and understandable disciplinary procedures without resort to licensed attorneys.

II. The Discipline of an Individual The Scriptures together with the Constitution, which is subject in all ways to them, serve as the basis for our life together. An offense is any lack of conformity to, or transgression of, these authorities.

A) Informal Accountability 1) Any member may allege an offense against another member or officer of the church only after following the first two steps which Christ set out in Matthew 18: going privately to the offending individual and then, if necessary, with one or two others.

2) Should these steps fail to result in either clarification in the event of a misunderstanding or repentance and reconciliation in the event of wrongdoing, the allegation may be brought to the Session or Ministry Network as appropriate.

This body has the discretion to begin a formal disciplinary process or to continue an informal process toward a redemptive resolution.

B) Formal Discipline 1) If the Session or Ministry Network decides to initiate a formal disciplinary process, the person who is accused of an offense shall receive a written statement of the alleged offense, with specific information of what, where, when, and how the 33

offense occurred, the names of witnesses, and any other evidence, which will be presented to the Judicial Committee of the Support Network.

2) Any person against whom an allegation of an offense has been made has the right to confront his or her accusers.

3) Any accused person will have the opportunity to have the presence of counsel of one or more persons. The accused person has the right to present and examine witnesses and to see, hear, and examine all evidence.

4) The decision by the network court will by a majority vote and will be set out in a written statement of findings and reasoning.

5) No person shall be removed from active membership or office in the church without these procedures having been observed.

6) If an accused person has been found not to have committed the alleged offense, the network may not appeal the decision.

7) If the accused person is found to have committed the alleged offense, the Judicial Committee of the Support Network will recommend action to the Support Network, including terms of discipline, and the process of reconciliation and the possibility of full restoration upon repentance.

III. The Discipline of a Body We recognize as a principle of faith that all human councils err. Therefore, an allegation of an offense by the body may be brought against a body by any member of that body. The offense may be an erroneous decision or action, an omission, or a failure to act.

IV. Appeals An appeal is the transfer to a higher body of a case on which judgment has been rendered in a lower court. A party who has been found guilty of an offense may appeal to the next higher network if: A) the decision was manifestly unjust; B) irregular process was permitted; C) there was a misinterpretation of Scripture or the Constitution; D) there was manifestation of prejudice; or E) proper evidence was refused admission or improper evidence was received.

V. Manual of Disciplinary Procedures In adjudicating allegations under this chapter, each network will be guided by a manual of procedures adopted by the National Network according to the principles of this chapter. Those procedures may include provisions of support to persons involved in the disciplinary process and to their families, and it may include a process for restoration for persons committing or injured by the offense.

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Chapter Eleven Amendments to Constitution I. Amendments to Constitution prior to December 31, 2006 A. Amendments to the Essential Tenets of Our Reformed Faith (Chapter 1), A Declaration of Ethical Imperatives (Chapter 3), and the Constitutional Amendment Process (Chapter 11).

An amendment to modify the Essential Tenets of Our Reformed Faith or The Declaration of Ethical Imperatives or to adopt additional confessional or ethical standards shall be made only in the following manner: 1. The approval of the proposed amendment by ¾ (three- quarters) super-majority vote of the NWI Board of Directors, which shall vote upon any proposed amendment within 60 days of submission by any endorsing Session; and 2. The approval in writing by ¾ (three- quarters) super- majority vote of all endorsing Sessions. Any Session failing to report its vote to the NWI Board of Directors within 60 days after receipt of the proposed amendment from the NWI Board shall be excluded from calculating the ¾ super- majority vote.

3. The amendment shall be considered effective upon certification of the vote by the NWI Board of Directors.

B. Amendments to Other Portions of the Constitution An amendment to modify other portions of the Constitution shall be made only in the following manner: 1. Approval of the proposed amendment by majority vote of the NWI Board of Directors, which shall act upon any proposed amendment within 60 days of submission by any endorsing Session; and 2. The approval in writing by majority vote of endorsing Sessions. Any Session failing to report its vote to the NWI Board of Directors within 60 days after receipt of the proposed amendment from the NWI Board shall be excluded from calculating the majority vote.

3. The amendment shall be considered effective upon certification of the vote by the NWI Board of Directors.

C. The foregoing sections of the Constitution may also be amended upon petition from at least ten percent (10%) of the endorsing sessions and approval in writing by the specified majority votes of the endorsing sessions. Such amendments shall become effective upon mailing to all endorsing sessions a certification by the petitioning sessions that the amendment received the required margin of votes, calculated in the manner and time specified above. A record of each endorsing session’s vote also shall be transmitted to the NWI Board of Directors.

D. Each congregation with have the number of votes as follows: One vote for every pastor in active pastoral leadership in a congregation and an equal number of votes for elders corresponding to each pastor.

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II. Amendments to Constitution after December 31, 2006 A. Amendments to the Essential Tenets of Our Reformed Fatih (Chapter 1), A Declaration of Ethical Imperatives (Chapter 3), and the Constitutional Amendment Process (Chapter 11).

An amendment to modify the Essential Tenets of Our Reformed Faith or The Declaration of Ethical Imperatives or procedures for amendments to the constitution or to adopt additional confessional or ethical standards shall be made only in the following manner: 1. The approval of the amendment by ¾ (three- quarters) super-majority vote by the National Network, which shall vote upon any proposed amendment within 60 days of submission by any endorsing Session; and 2. The approval in writing by ¾ (three- quarters) super- majority vote of all endorsing Sessions. Any Session failing to report its vote to the National Network within 60 days after receipt of the proposed amendment from the National Network shall be excluded from calculating the ¾ super- majority vote.

3. The amendment shall be considered effective upon certification of the vote by the National Network and transmission to all endorsing congregations.

B. Amendments to Other Portions of the Constitution An amendment to modify other portions of the Constitution shall be made only in the following manner: 1. Approval of the proposed amendment by majority vote of the National Network, which shall act upon any proposed amendment within 60 days of submission by any endorsing Session; and 2. The approval in writing by majority vote of endorsing Sessions. Any Session failing to report its vote to the National Network within 60 days after receipt of the proposed amendment from the National Network shall be excluded from calculating the majority vote.

3. The amendment shall be considered effective upon certification of the vote by the National Network and transmission to all endorsing congregations.

C. The foregoing sections of the Constitution may also be amended upon petition from at least ten percent (10%) of the endorsing sessions and approval in writing by the specified majority votes of the endorsing sessions. Such amendments shall become effective upon mailing to all endorsing sessions a certification by the petitioning sessions that the amendment received the required margin of votes, calculated in the manner and time specified above. A record of each endorsing session’s vote also shall be transmitted to the National Network.

D. Each congregation will have the number of votes as follows: One vote for every pastor in active pastoral leadership in a congregation and an equal number of votes for elders corresponding to each pastor.

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Appendix A Sample Ministry Network Covenant We, the Sessions of the congregations in covenant, form a Ministry Network. We agree to support one another’s ministry through prayer and by sharing resources, nurturing fellowship, offering encouragement, and holding each other accountable.

We endorse The Essential Tenets of Our Reformed Faith and The Declaration of Ethical Imperatives of the New Wineskins for Presbyterians.

We agree to work with our sisters and brothers in the Ministry Network by participating in equipping and fellowship groups, the Leadership Team, and shared congregational events.

1. ____________________________________________________ (signed by clerk of session of ______________________________________ Church _______________ (date) 2. _____________________________________________________

of ______________________________________ Church _______________ (date)

3. ________________________________________________________

of ______________________________________ Church ________________ (date)

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Appendix B Sample Covenant for Equipping and Fellowship Groups Covenant for __________________________ (dates) A. We agree to engage each other in the disciplines of the Christian life through: 1. Regular study, prayer, and worship time; 2. Discussion at each meeting on issues of theological significance; 3. Developing relationships as brothers and sisters in the family of God and holding each other in prayer; and 4. Faithful attendance at our meetings. If I am unable to come, I will contact the others.

B. We agree to engage in positive, Christ-like communication: 1. Speaking the truth in love; 2. Affirming each other; 3. Holding each other accountable in areas of belief and practice; 4. Not talking about a group member in his/her absence; 5. Keeping confidential what is heard in the group unless agreed otherwise by mutual consent; 6. Making decisions by group consensus.

C. We will meet at least ____ times per year on the following dates, times, and locations for a meeting length of _____: 1. _______________________________________ 2. _______________________________________ 3. _______________________________________

D. We will study the following during this year: ____________________________ We will complete the following homework (if any): __________________________ _____________________________________

________________

_____________________________________

_________________

_____________________________________

_________________

_____________________________________

_________________

(Signatures of participants)

(Date) 38

Appendix C The Lausanne Covenant INTRODUCTION We, members of the Church of Jesus Christ, from more than 150 nations, participants in the International Congress on World Evangelization at Lausanne, praise God for his great salvation and rejoice in the fellowship he has given us with himself and with each other. We are deeply stirred by what God is doing in our day, moved to penitence by our failures and challenged by the unfinished task of evangelization. We believe the Gospel is God's good news for the whole world, and we are determined by his grace to obey Christ's commission to proclaim it to all mankind and to make disciples of every nation. We desire, therefore, to affirm our faith and our resolve, and to make public our covenant.

1. THE PURPOSE OF GOD We affirm our belief in the one eternal God, Creator and Lord of the world, Father, Son and Holy Spirit, who govern all things according to the purpose of his will. He has been calling out from the world a people for himself, and sending his people back into the world to be his servants and his witnesses, for the extension of his kingdom, the building up of Christ's body, and the glory of his name. We confess with shame that we have often denied our calling and failed in our mission, by becoming conformed to the world or by withdrawing from it. Yet we rejoice that even when borne by earthen vessels the gospel is still a precious treasure. To the task of making that treasure known in the power of the Holy Spirit we desire to dedicate ourselves anew.

(Isa. 40:28; Matt. 28:19; Eph. 1:11; Acts 15:14; John 17:6, 18; Eph 4:12; 1 Cor. 5:10; Rom. 12:2; II Cor. 4:7) 2. THE AUTHORITY AND POWER OF THE BIBLE We affirm the divine inspiration, truthfulness and authority of both Old and New Testament Scriptures in their entirety as the only written word of God, without error in all that it affirms, and the only infallible rule of faith and practice. We also affirm the power of God's word to accomplish his purpose of salvation. The message of the Bible is addressed to all men and women. For God's revelation in Christ and in Scripture is unchangeable. Through it the Holy Spirit still speaks today. He illumines the minds of God's people in every culture to perceive its truth freshly through their own eyes and thus discloses to the whole Church ever more of the many-colored wisdom of God. (II Tim. 3:16; II Pet. 1:21; John 10:35; Isa. 55:11; 1 Cor. 1:21; Rom. 1:16, Matt. 5:17,18; Jude 3; Eph. 1:17,18; 3:10,18) 3. THE UNIQUENESS AND UNIVERSALITY OF CHRIST We affirm that there is only one Savior and only one gospel, although there is a wide diversity of evangelistic approaches. We recognize that everyone has some knowledge of God through his general revelation in nature. But we deny that this can save, for people suppress the truth by their unrighteousness. We also reject as derogatory to Christ and the gospel every kind of syncretism and dialogue which implies that Christ speaks equally through all religions and ideologies. Jesus 39

Christ, being himself the only God-man, who gave himself as the only ransom for sinners, is the only mediator between God and people. There is no other name by which we must be saved. All men and women are perishing because of sin, but God loves everyone, not wishing that any should perish but that all should repent. Yet those who reject Christ repudiate the joy of salvation and condemn themselves to eternal separation from God. To proclaim Jesus as "the Savior of the world" is not to affirm that all people are either automatically or ultimately saved, still less to affirm that all religions offer salvation in Christ. Rather it is to proclaim God's love for a world of sinners and to invite everyone to respond to him as Savior and Lord in the wholehearted personal commitment of repentance and faith. Jesus Christ has been exalted above every other name; we long for the day when every knee shall bow to him and every tongue shall confess him Lord.

(Gal. 1:6-9;Rom. 1:18-32; I Tim. 2:5,6; Acts 4:12; John 3:16-19; II Pet. 3:9; II Thess. 1:7-9; John 4:42; Matt. 11:28; Eph. 1:20,21; Phil. 2:9-11) 4. THE NATURE OF EVANGELISM To evangelize is to spread the good news that Jesus Christ died for our sins and was raised from the dead according to the Scriptures, and that as the reigning Lord he now offers the forgiveness of sins and the liberating gifts of the Spirit to all who repent and believe. Our Christian presence in the world is indispensable to evangelism, and so is that kind of dialogue whose purpose is to listen sensitively in order to understand. But evangelism itself is the proclamation of the historical, biblical Christ as Savior and Lord, with a view to persuading people to come to him personally and so be reconciled to God. In issuing the gospel invitation we have no liberty to conceal the cost of discipleship. Jesus still calls all who would follow him to deny themselves, take up their cross, and identify themselves with his new community. The results of evangelism include obedience to Christ, incorporation into his Church and responsible service in the world.

(I Cor. 15:3,4; Acts 2: 32-39; John 20:21; I Cor. 1:23; II Cor. 4:5; 5:11,20; Luke 14:25-33; Mark 8:34; Acts 2:40,47; Mark 10:43-45) 5. CHRISTIAN SOCIAL RESPONSIBILITY We affirm that God is both the Creator and the Judge of all men. We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men and women from every kind of oppression. Because men and women are made in the image of God, every person, regardless of race, religion, color, culture, class, sex or age, has an intrinsic dignity because of which he or she should be respected and served, not exploited. Here too we express penitence both for our neglect and for having sometimes regarded evangelism and social concern as mutually exclusive. Although reconciliation with other people is not reconciliation with God, nor is social action evangelism, nor is political liberation salvation, nevertheless we affirm that evangelism and socio-political involvement are both part of our Christian duty. For both are necessary expressions of our doctrines of God and man, our love for our neighbor and our obedience to Jesus Christ. The message of salvation implies also a message of judgment upon every form of alienation, oppression and discrimination, and we should not be afraid to denounce evil and injustice wherever they exist. When people receive Christ they are born again into his kingdom and must seek not only to exhibit but also to spread its righteousness in the midst of an unrighteous world. The salvation we claim should be transforming us in the totality of our personal and social responsibilities. Faith without works is dead.

(Acts 17:26,31; Gen. 18:25; Isa. 1:17; Psa. 45:7; Gen. 1:26,27; Jas. 3:9; Lev. 19:18; Luke 6:27,35; Jas. 2:14-26; Joh. 3:3,5; Matt. 5:20; 6:33; II Cor. 3:18; Jas. 2:20) 40

6. THE CHURCH AND EVANGELISM We affirm that Christ sends his redeemed people into the world as the Father sent him, and that this calls for a similar deep and costly penetration of the world. We need to break out of our ecclesiastical ghettos and permeate non-Christian society. In the Church's mission of sacrificial service evangelism is primary. World evangelization requires the whole Church to take the whole gospel to the whole world. The Church is at the very centre of God's cosmic purpose and is his appointed means of spreading the gospel. But a church which preaches the cross must itself be marked by the cross. It becomes a stumbling block to evangelism when it betrays the gospel or lacks a living faith in God, a genuine love for people, or scrupulous honesty in all things including promotion and finance. The church is the community of God's people rather than an institution, and must not be identified with any particular culture, social or political system, or human ideology.

(John 17:18; 20:21; Matt. 28:19,20; Acts 1:8; 20:27; Eph. 1:9,10; 3:9-11; Gal. 6:14,17; II Cor. 6:3,4; II Tim. 2:19-21; Phil. 1:27) 7. COOPERATION IN EVANGELISM We affirm that the Church's visible unity in truth is God's purpose. Evangelism also summons us to unity, because our oneness strengthens our witness, just as our disunity undermines our gospel of reconciliation. We recognize, however, that organizational unity may take many forms and does not necessarily forward evangelism. Yet we who share the same biblical faith should be closely united in fellowship, work and witness. We confess that our testimony has sometimes been marred by a sinful individualism and needless duplication. We pledge ourselves to seek a deeper unity in truth, worship, holiness and mission. We urge the development of regional and functional cooperation for the furtherance of the Church's mission, for strategic planning, for mutual encouragement, and for the sharing of resources and experience.

(John 17:21,23; Eph. 4:3,4; John 13:35; Phil. 1:27; John 17:11-23) 8. CHURCHES IN EVANGELISTIC PARTNERSHIP We rejoice that a new missionary era has dawned. The dominant role of western missions is fast disappearing. God is raising up from the younger churches a great new resource for world evangelization, and is thus demonstrating that the responsibility to evangelize belongs to the whole body of Christ. All churches should therefore be asking God and themselves what they should be doing both to reach their own area and to send missionaries to other parts of the world.

A reevaluation of our missionary responsibility and role should be continuous. Thus a growing partnership of churches will develop and the universal character of Christ's Church will be more clearly exhibited. We also thank God for agencies which labor in Bible translation, theological education, the mass media, Christian literature, evangelism, missions, church renewal and other specialist fields. They too should engage in constant self-examination to evaluate their effectiveness as part of the Church's mission.

(Rom. 1:8; Phil. 1:5; 4:15; Acts 13:1-3, I Thess. 1:6-8) 9. THE URGENCY OF THE EVANGELISTIC TASK More than 2,700 million people, which is more than two-thirds of all humanity, have yet to be evangelized. We are ashamed that so many have been neglected; it is a standing rebuke to us and to the whole Church. There is now, however, in many parts of the world an unprecedented receptivity to the Lord Jesus Christ. We are convinced that this is the time for churches and parachurch agencies to pray earnestly for the salvation of the unreached and to launch new efforts to 41

achieve world evangelization. A reduction of foreign missionaries and money in an evangelized country may sometimes be necessary to facilitate the national church's growth in self-reliance and to release resources for unevangelized areas. Missionaries should flow ever more freely from and to all six continents in a spirit of humble service. The goal should be, by all available means and at the earliest possible time, that every person will have the opportunity to hear, understand, and to receive the good news. We cannot hope to attain this goal without sacrifice. All of us are shocked by the poverty of millions and disturbed by the injustices which cause it. Those of us who live in affluent circumstances accept our duty to develop a simple life-style in order to contribute more generously to both relief and evangelism.

(John 9:4; Matt. 9:35-38; Rom. 9:1-3; I Cor. 9:19-23; Mark 16:15; Isa. 58:6,7; Jas. 1:27; 2:1-9; Matt. 25:31-46; Acts 2:44,45; 4:34,35) 10. EVANGELISM AND CULTURE The development of strategies for world evangelization calls for imaginative pioneering methods. Under God, the result will be the rise of churches deeply rooted in Christ and closely related to their culture. Culture must always be tested and judged by Scripture. Because men and women are God's creatures, some of their culture is rich in beauty and goodness. Because they are fallen, all of it is tainted with sin and some of it is demonic. The gospel does not presuppose the superiority of any culture to another, but evaluates all cultures according to its own criteria of truth and righteousness, and insists on moral absolutes in every culture. Missions have all too frequently exported with the gospel an alien culture and churches have sometimes been in bondage to culture rather than to Scripture. Christ's evangelists must humbly seek to empty themselves of all but their personal authenticity in order to become the servants of others, and churches must seek to transform and enrich culture, all for the glory of God. (Mark 7:8,9,13; Gen. 4:21,22; I Cor. 9:19-23; Phil. 2:5-7; II Cor. 4:5) 11. EDUCATION AND LEADERSHIP We confess that we have sometimes pursued church growth at the expense of church depth, and divorced evangelism from Christian nurture. We also acknowledge that some of our missions have been too slow to equip and encourage national leaders to assume their rightful responsibilities. Yet we are committed to indigenous principles, and long that every church will have national leaders who manifest a Christian style of leadership in terms not of domination but of service. We recognize that there is a great need to improve theological education, especially for church leaders. In every nation and culture there should be an effective training program for pastors and laity in doctrine, discipleship, evangelism, nurture and service. Such training programs should not rely on any stereotyped methodology but should be developed by creative local initiatives according to biblical standards.

(Col. I:27,28; Acts 14:23; Tit. 1:5,9; Mark 10:42-45; Eph. 4:11,12) 12. SPIRITUAL CONFLICT We believe that we are engaged in constant spiritual warfare with the principalities and powers of evil, who are seeking to overthrow the Church and frustrate its task of world evangelization.

We know our need to equip ourselves with God's armor and to fight this battle with the spiritual weapons of truth and prayer. For we detect the activity of our enemy, not only in false ideologies outside the Church, but also inside it in false gospels which twist Scripture and put people in the place of God. We need both watchfulness and discernment to safeguard the biblical gospel. We acknowledge that we ourselves are not immune to worldliness of thoughts and action, that is, to a 42

surrender to secularism. For example, although careful studies of church growth, both numerical and spiritual, are right and valuable, we have sometimes neglected them. At other times, desirous to ensure a response to the gospel, we have compromised our message, manipulated our hearers through pressure techniques, and become unduly preoccupied with statistics or even dishonest in our use of them. All this is worldly. The Church must be in the world; the world must not be in the Church.

(Eph. 6:12; II Cor. 4:3,4; Eph. 6:11,13-18; II Cor. 10:3-5; I John 2:18-26; 4:1-3; Gal. 1:6-9; II Cor. 2:17; 4:2; John 17:15) 13. FREEDOM AND PERSECUTION It is the God-appointed duty of every government to secure conditions of peace, justice and liberty in which the Church may obey God, serve the Lord Jesus Christ, and preach the gospel without interference. We therefore pray for the leaders of nations and call upon them to guarantee freedom of thought and conscience, and freedom to practice and propagate religion in accordance with the will of God and as set forth in The Universal Declaration of Human Rights.

We also express our deep concern for all who have been unjustly imprisoned, and especially for those who are suffering for their testimony to the Lord Jesus. We promise to pray and work for their freedom. At the same time we refuse to be intimidated by their fate. God helping us, we too will seek to stand against injustice and to remain faithful to the gospel, whatever the cost. We do not forget the warnings of Jesus that persecution is inevitable.

(I Tim. 1:1-4, Acts 4:19; 5:29; Col. 3:24; Heb. 13:1-3; Luke 4:18; Gal. 5:11; 6:12; Matt. 5:10-12; John 15:18-21) 14. THE POWER OF THE HOLY SPIRIT We believe in the power of the Holy Spirit. The Father sent his Spirit to bear witness to his Son; without his witness ours is futile. Conviction of sin, faith in Christ, new birth and Christian growth are all his work. Further, the Holy Spirit is a missionary spirit; thus evangelism should arise spontaneously from a Spirit-filled church. A church that is not a missionary church is contradicting itself and quenching the Spirit. Worldwide evangelization will become a realistic possibility only when the Spirit renews the Church in truth and wisdom, faith, holiness, love and power. We therefore call upon all Christians to pray for such a visitation of the sovereign Spirit of God that all his fruit may appear in all his people and that all his gifts may enrich the body of Christ. Only then will the whole church become a fit instrument in his hands, that the whole earth may hear his voice.

(I Cor. 2:4; John 15:26;27; 16:8-11; I Cor. 12:3; John 3:6-8; II Cor. 3:18; John 7:37-39; I Thess.

5:19; Acts 1:8; Psa. 85:4-7; 67:1-3; Gal. 5:22,23; I Cor. 12:4-31; Rom. 12:3-8) 15. THE RETURN OF CHRIST We believe that Jesus Christ will return personally and visibly, in power and glory, to consummate his salvation and his judgment. This promise of his coming is a further spur to our evangelism, for we remember his words that the gospel must first be preached to all nations. We believe that the interim period between Christ's ascension and return is to be filled with the mission of the people of God, who have no liberty to stop before the end. We also remember his warning that false Christs and false prophets will arise as precursors of the final Antichrist. We therefore reject as a proud, self-confident dream the notion that people can ever build a utopia on earth. Our Christian confidence is that God will perfect his kingdom, and we look forward with eager anticipation to that day, and to the new heaven and earth in which righteousness will dwell 43

and God will reign forever. Meanwhile, we rededicate ourselves to the service of Christ and of people in joyful submission to his authority over the whole of our lives.

(Mark 14:62; Heb. 9:28; Mark 13:10; Acts 1:8-11; Matt. 28:20; Mark 13:21-23; John 2:18; 4:13; Luke 12:32; Rev. 21:1-5; II Pet. 3:13; Matt. 28:18) CONCLUSION Therefore, in the light of this our faith and our resolve, we enter into a solemn covenant with God and with each other, to pray, to plan and to work together for the evangelization of the whole world. We call upon others to join us. May God help us by his grace and for his glory to be faithful to this our covenant! Amen, Alleluia!

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http://www.newwineconvo.com

BACKGROUND AND VISION “See, I am doing a new thing in your midst.

Now it springs up; do you not perceive it?”

Isaiah 43: 19

Introduction The New Wineskins initiative is an effort to articulate a vision for the future to which we believe God is calling the Presbyterian Church (USA). Ours is a vision for theological integrity, for missional faithfulness, and for structural responsiveness in the changing ministry context of the twenty-first century.

The PC(USA), like any denomination, is a support structure that houses and organizes a portion of the Church. As a human institution, it was created to serve God’s kingdom purposes in the Church and the world, and it is beneficial to the extent to which it remains faithful and subject to those ends.

It is out of concern for the present faithfulness and future effectiveness of the PC(USA) that the New Wineskins initiative was formed. The individuals who are part of the movement believe that God is calling us to: ●

greater theological unity and integrity, by upholding together a fresh articulation of orthodox and reformed biblical beliefs and ethics

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greater missional faithfulness, by calling us to re-embrace our primary calling to reach the lost with the Gospel of Jesus Christ

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greater structural effectiveness, by designing a leaner, more relational, and more flexible network that centers on and supports the life and ministry of the local congregation

Our efforts are prompted both by a compelling picture of a shared future towards which we believe God is leading us, and by grave concerns about the health and effectiveness of our present structure.

Glimpses of the Future We believe that God is forging a new vision for His Church worldwide for the twenty-first century, and we wish to follow Him into it. We resonate with the words of Isaiah, through whom God asks: “See, I am doing a new thing in your midst.

Now it springs up; do you not perceive it?” (Isaiah 43: 19) In various ways across the world, and within our denomination, we believe God is doing a new thing in our midst, through which we believe God is giving us a picture of the shared future He intends for us. Among these are: The primacy of the ministry of the local church: Amid our denominational struggles, fresh attention is being given to the vitality and ministry of the local congregation.

The work of faithful renewal ministries reminds us that the local church’s crucial task of reaching the lost and equipping and sending out disciples must remain at the forefront of our shared life.

Theological and ethical integrity: A number of congregations have come together to take a courageous stand around a clear expression of Biblical and ethical nonnegotiables. This has bolstered us in our determination to unite together, and has galvanized us in the conviction that our unity must be found in a common theology and ethic before it can be found anywhere else.

Regional networks: Relationships between kindred spiritual leaders have given rise to regional networks all across the country. Characterized by worship, prayer, equipping, and sharing resources, all in the context of close friendships, these links of mutual encouragement and shared ministry may be pictures of the presbyteries of the future.

Theological education: Out of these regional networks, new models for mentored theological education are being developed. Innovative approaches to leadership development in which church and academy join hands will more effectively equip pastors for effective contextual ministry in a changing culture.

Organizational restructuring and redirection: All across the PC(USA), from local congregations to renewal groups to denominational headquarters, transition has become the norm as organizations experience restructuring and redirection.

Leadership is changing hands and organizations are changing course. New

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partnerships are being forged and new priorities being upheld. Meanwhile, there is a growing consensus regarding the need for a bold new design across the board.

Mission-mindedness: Fresh thinking about the missional church by innovative thinkers and practitioners has led a number of presbyteries to radically restructure themselves. Leaner and more focused, fluid and flexible, and in a posture of service to the local church, these restructured presbyteries seek to be more faithful to the kingdom mandate to which God has called us.

National assemblies: Various national gatherings give us glimpses of what our assemblies could look like: joyful opportunities to gather for worship, prayer, equipping, renewal, and networking for collaborative ministry, rather than tedious and contentious wrangling over matters of polity.

Denominational faithfulness: At the level of the denomination as a whole, the tenacious witness of various renewal ministries presses us to be a connectional structure that is theologically and ethically faithful, and true to its God-given calling.

Global witness: The explosion of evangelical witness across the world, together with the vigor, growth and vitality of churches in the two-thirds world, challenges our presuppositions about what it means to be the Church, and presses us to consider how we might best join hands with indigenous church leaders and bodies around the world for effective kingdom partnership.

The New Wineskins initiative is our response to what we see God already doing among us, as the new wine of the gospel of Jesus Christ pours out in fresh ways across the world.

Concerns about the Present Institution While these glimpses of the new ways in which God appears to be working among us have been the primary motivation for the work of New Wineskins, we have also been motivated by concerns about the health and effectiveness of the PC(USA).

Together with others, we identify the need for change in three crucial areas: Theology and Ethics: Ours is a denomination held together by its polity, but divided by its theology and ethics. Scholars identify two distinct theological perspectives that cut across the PC(USA), as well as other mainline denominations. Those of a traditional or orthodox impulse submit to their source of authority as final, authoritative across time in its principles and its particulars both, a consistent, unchangeable measure of right belief and behavior. Those of a modernist or progressive bent, on the other hand, select from that same source of authority governing principles which are adapted from the cultural context of the past and applied in new ways to our present cultural setting and circumstances.

While the terms might be quibbled with, the reality is that the PC(USA) is increasingly divided between these two stark poles, with little common ground.

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Thus, while we as Presbyterians confess together the authority of the Bible and the lordship of Jesus Christ, we differ markedly in our approach to the interpretation and authority of the Scriptures, and we are similarly divided in our understanding of the person and saving work of Jesus Christ.

Because of our lack of theological unity, we have lost our ability to speak with one voice a word of hope to this world, and sometimes find ourselves preaching two different versions of the gospel. We also stand at odds in our understanding of how biblical ethical standards apply to life in contemporary culture, and sometimes find ourselves supporting exactly opposite positions on such crucial ethical issues as the sanctity of human life or boundaries for legitimate sexual expression.

While some affirm these differences as diversity, we believe them to be evidence of disunity and compromise. The peace, unity, and purity to which Jesus calls the Church are not a matter of a shared name or structure, but of bedrock faith convictions and ethical practices which are held in common. Our denomination requires significant theological and ethical reform.

Mission: We are also divided over our understanding of the purpose of the Church and its relationship to the world to which God has called it. Called to love God and love neighbor, there are many ministries in which the Church is legitimately engaged: worship, prayer, biblical integration, equipping, fellowship, pastoral care, ministries of compassion and service, the pursuit of righteousness and justice. But threading through and informing each of these ministries must be the disciplemaking mandate to which Christ summons his body. The Church is a kingdom instrument, a people called and sent. She exists for mission, to carry the good news of Jesus Christ to a dying world.

Our denomination, which houses and organizes a portion of the broader Church, has fallen away from the central biblical imperatives of reaching the lost and of equipping and sending the faithful. Losing sight of this central kingdom mission, we have been content to redefine our mission in terms of denominational maintenance and survival on the one hand, or of mere societal improvement on the other. We need to reform our understanding of our shared evangelistic mission and reclaim its urgency.

Structure: Our earliest connectional structure as Presbyterians was a loose-knit, relational association of like-minded leaders and like-governed churches that banded together for the sake of greater ministry effectiveness and mutual accountability.

Over time that association became a more formal structure, which evolved into an organization, and then expanded into a multi-layered bureaucratic agency with a life of its own. We find ourselves today with a form for organizing our shared life and ministry that little resembles our original connectional structure.

The structural changes to which we believe God is calling us are at one and the same time a call back to a simpler relational structure that returns the ministry and mission of the local congregation to the fore, and a call forward to innovative and responsive

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ministry collaboration for an altogether new ministry context. It is a call to reformation and to reinvention at the same time.

We believe that the local congregation must be restored to the center of our life together, and that whatever connectional structure we share should exist to support and serve the local church in its kingdom ministry. What many of us experience today is the inversion of this: a structure that is served and supported by the local congregation, rather than the other way around.

A connectional network that is faithful to its kingdom mission will also be more organically relational. The most effective way for shared ministry and mission to take place will be in networks of close, covenantal relationships between churches and church leaders who share a common proximity and ministry context. We will be strengthened when we move from formal meetings and structures that maintain the organization to relational networks and gatherings that support ministry and provide encouragement and accountability for those who seek to undertake it. As with our theology and our mission, our structure is in need of reform.

“No one puts new wine into old wineskins.

The old skins would burst from the pressure, spilling the wine and ruining the skins.

New wine must be stored in new wineskins.

That way both the wine and the wineskins are preserved.”

Matthew 9: 17 The Makings of a New Wineskin For some years, the discussions that have occupied our portion of the PC(USA) have been mired in the immediate. Though we share a common theology and missional urgency, we have found ourselves divided over issues of short-term strategy and tactics rather than united around a common vision for the future.

Prompted by a desire to shift our gaze from the next thing to the new thing — to lift our eyes off the immediate and to look with prayer toward the horizon — a small group gathered in Houston some years ago to seek God’s heart and to begin to flesh out the vision that we believed He was forging among us. Much time was spent on our knees, nearly as much time as was spent in discussion, and over time a design began to take shape.

At that meeting, the following vision statement was drafted and adopted: That we might bring greater glory and honor to the Lord Jesus Christ, we envision a connectional structure that . . .

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● serves the local congregation in its ministry of reaching the spiritually lost, equipping and maturing Christian believers, and sending disciples in mission to the world ● is united by a shared commitment to orthodox and reformed biblical theology and ethics ● fosters relational networks based on ministry context as well as regional proximity ● upholds biblical moral standards for church leaders by providing accountability and discipline in a healthy, balanced, biblical way ● is flexible and responsive to changing needs and cultural dynamics without compromising faith essentials ● recognizes and develops gifts for ministry and deploys disciple-making leaders ● is local in expression, supporting partnerships for cooperative ministry between local congregations ● is global in vision, encouraging collaboration for worldwide mission with indigenous leaders from other nations and with Christians of other denominations and ministries ● draws upon the abundance of proven programs, curricula, and other resources available from across the broader body of Christ We then set about trying to identify and develop the structural design elements that would allow this vision to become a reality. Since our first meeting, we have continued to meet every six months for working sessions. Each has involved an expanding circle of like-minded men and women, pastors and lay leaders from across the country that have gathered to seek God’s design for our shared future. Each time we have come together our efforts have been bathed in worship and in prayer, and each time they have proved to be exceptionally fruitful.

In our work together, we have seen significant progress toward the development of a new structural design. This includes working drafts of: ●

a statement of faith essentials

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a declaration of ethical imperatives

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a preliminary version of a new constitution to govern our life together

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the framework for an all-new process of preparation and placement for spiritual leaders for our churches, both lay and ordained

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a fresh approach to the collaborative task of world missions

Key Design Elements of the Proposed Constitution The constitution proposes an association of individual Presbyterian congregations joined together on the basis of shared theology, ethics, and calling, for the sake of mutual accountability and collaborative kingdom ministry. Among the characteristics of the proposed structure are: ● unambiguous and biblically derived statements of reformed faith essentials and ethical imperatives to which participating churches and their leaders will make a mutual confessional commitment, supplemented by key historical reformed confessions which will guide us in our interpretation and application of scripture ● an unequivocal articulation of the purpose of the church that centers on the local and global mission of evangelism and discipleship ● missional ecclesiology combining constitutional order with permissiongiving freedom for the sake of effective ministry and mission, providing for flexibility in such areas as leadership structure, worship style, and ministry approach ● property held by the local congregation ● a simple presbyterian connectional design centered on serving and equipping the local congregation and providing accountability to their spiritual leaders, consisting of:  individual congregations  local covenanted ministry networks (consisting of 4-8 congregations)  area support networks (consisting of 4-8 ministry networks)  national convocations (including quadrennial polity meeting)  national support staff (featuring mission and resource specialists who foster healthy church life and effective partnerships for local and global ministry, and outsourced support services) ● a relational structure which joins churches and church leaders in covenanted fellowships of mutual support, encouragement, and accountability ● a just disciplinary process that upholds faith tenets, ethical imperatives, and ordination standards, and provides loving accountability in the context of covenanted relationships

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● regular gatherings at the local, regional, and national level for the purposes of:  friendship  worship and prayer  bible study and theological reflection  planning for ministry and mission  equipping and resource sharing  theological and moral accountability ● periodic polity evaluation and structural reform independent of annual national gatherings ● active partnership for mission with Christians from other nations, denominations, and ministries The Unfolding Future As we have engaged in this work, there has been much at each step that has been unclear to us. Even now, we do not presume to know how God will make this vision a reality among us. We are determined neither to step out ahead of God, nor to lag behind Him. As is evident from what we see taking place among us, there is nothing to prevent the shared reality that New Wineskins envisions — theologically kindred congregations and their spiritual leaders coming together into covenanted relational networks for mutual support and for shared ministry and mission — from beginning to find expression today. Even apart from any significant structural renewal or reform, it is our desire that this would be the case.

Nonetheless, we believe that the need for significant structural reform remains. The next several years have the potential to impact the future shape of our denomination, and we desire to be prepared.

The PC(USA) continues to face significant numerical and financial decline at levels that cannot long be sustained. On top of this, in September 2005, a task force freighted with the responsibility of finding the solution to keeping the PC(USA) intact and united will report its conclusions after five years of work. That report, alongside a number of crucial issues of theology, ethics, and policy which have been deferred until its completion, will be taken up for consideration and action at the June 2006 General Assembly. Whatever actions the assembly takes concerning the report of the Task Force will likely be felt across the entire denomination.

There is much concern, discouragement, even despair about our future together as Presbyterians. For this reason, the New Wineskins initiative now offers to the broader body the fruit of our efforts to date. We will do so at our forthcoming convocation, Following Christ Into the 21st Century, June 15-18, in Minneapolis.

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We do so as an act of service for the PC(USA), trusting that it will be an encouragement to many to know of our work, and offering our efforts for prayerful consideration and further refinement. A national convocation will allow us to involve many others in our collaborative effort.

Getting Involved From the start, New Wineskins has been the work of many. If you share our vision and passion, we would love to include you.

Convocation: At the convocation we will be presenting our work to date, and seeking the feedback of others. We would be pleased to have you present and to learn from your perspective.

Working Teams: Beyond this, after the convocation a number of working teams will be charged with continuing to advance the various elements of our vision (constitutional structure, leadership development, communication, short and long term strategy, etc.). We encourage your participation on one of these teams.

Endorsement: Some congregations will recognize in the work of New Wineskins an initiative with which they wish to identify. If you share with us a vision for a denomination that is marked by theological unity, ethical integrity, missional faithfulness, and a streamlined structure that supports and encourages the ministry of the local congregation, we invite your endorsement.

Sessions of local congregations in the PC(USA) may become endorsing congregations of New Wineskins initiative by voting to affirm the New Wineskins vision statement, the statement of faith essentials, and the declaration of ethical imperatives. (It should be noted that, until their refinement and approval at the convocation, the New Wineskins vision statement, statement of faith essentials, and declaration of ethical imperatives are working drafts.)

A decision to become an endorsing congregation may be registered with New Wineskins by sending a letter to the address below, indicating the name of your church and the date on which this action was taken, and including the signatures of the moderator and clerk of session. The entire session may sign if it wishes to do so.

An endorsement of New Wineskins is an expression of affirmation for the vision we are articulating. It is not a commitment to a particular strategy for bringing this vision into reality. Nor is it an act of separation from the PC(USA) as we know it today. Rather, endorsement says that the session of a local congregation identifies with our work, affirms our statements of vision, theology, and ethics, and wishes to share with us in our efforts.

Endorsing the New Wineskins movement allows a local congregation to send ordained elders and pastors as voting delegates to the New Wineskins convocation.

A delegation will consist of all ordained pastors, certified lay pastors, stated supply

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pastors, and/or parish associates who presently serve in at least a half-time capacity on the staff of an endorsing church, as well as two ordained elders for each ordained/certified staff member. For instance, if a congregation has a senior pastor and two associate pastors, it will be permitted to send the three pastors plus six elders as delegates. Substitutions may not be made for ordained/certified staff.

We encourage the presence of a full delegation at the convocation, though we understand that circumstances may prevent one or more eligible delegates from attending. In addition, we encourage endorsing congregations to send as many additional observer delegates as they are able. If an endorsing congregation wishes to send additional staff members, elders, or church members they are most welcome to attend.

Financial Support: We encourage every congregation that endorses the New Wineskins initiative to consider making a contribution to the work. If you, your congregation, or your organization wish to support the efforts of New Wineskins, tax-deductible donations payable to The New Wineskins Initiative may be sent to the address below.

QUESTIONS AND ANSWERS Why a New Wineskins initiative?

For a number of years the future of the PC(USA) has been a topic of growing concern across the denomination. Continuing numerical and financial decline, ongoing structural inadaptability, and growing theological and ethical division, together with mounting internal struggles, have led many to the conclusion that the way we are doing things now isn’t working, and that we need to find new ways to be the Church.

We see in our struggles an opportunity. Rather than simply accepting the status quo, or passively waiting for changes that may befall us, New Wineskins is attempting to think in positive and proactive ways about what we desire our denomination to become and where God may be leading us. We believe that God is beginning to unfold before us an exciting, new picture of how we can join together for collaborative kingdom ministry that will be relevant and effective in a changing cultural context.

What is the goal of New Wineskins?

New structures born of strife tend by nature to be reactionary and defined by what they are not, rather than by what they are. We want to articulate a fresh paradigm for a connectional structure that is positive and forward looking, not negative and reactionary. With the encouragement of the Presbyterian Coalition, evangelicals of the PC(USA) have been attempting to think outside the box about what a faithful and effective denomination in the 21st century might look like.

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For several years we have been working to craft and capture the design elements for a new way of sharing life and ministry together. We desire now to widen the discussion, and to draw others into it. The convocation will be an opportunity for us to worship and pray and study together, as well as to take a hard look at the work of New Wineskins to date and to further refine it. By developing ideas and then offering them to others for their reflection, conversation, prayer, and refinement, we hope our work will be an encouragement to our sisters and brothers in Christ. Recognizing the uncertainty of future events, we offer our vision to the broader body for its consideration, and seek to be prepared for whatever way God may wish to allow that vision to become a reality.

How will the vision of New Wineskins become a reality?

We believe God is laying before us a vision of the shared future He desires for us — of a denomination that is theologically unified, missionally faithful, and structurally responsive. How He may wish to take us there we do not know. Until God makes known His intentions, we see it as our service to the broader body to refine the vision, widen the discussion, and actively explore all the options, while serving where God has us.

We intend to work as much as possible through existing denominational mechanisms for change. However, we have reservations about the capacity for the existing PC(USA) to restructure and reconfigure itself in so different a form, or whether so diverse a denomination could ever come to a place of theological, ethical, and missional agreement.

Another scenario which could make the New Wineskins vision a reality is if a precipitating crisis within the PC(USA) were to drive the denomination apart, forcing a whole block of churches to withdraw their membership and requiring the creation of a new entity. Some believe that such a separation is possible, even likely.

Though this is not what we desire, we wish to be prepared for such a possibility.

Assuming there was no precipitating crisis, New Wineskins may become a reality as a connectional structure if there was widespread recognition across the denomination that continuing in our present state of disunity was to the detriment of all, and that it would be to our benefit to form two new denominations out of the present one.

Dissolution of the present denomination and establishment of two new entities in its place would not be undertaken lightly; it would be the product of prayerful discussion and careful planning by denominational officials, and could perhaps employ a two-synod model as a transitional phase.

In the meantime, it is not necessary for us to wait for sweeping denominational reform before some of the features of the New Wineskins initiative can become a reality. We believe that many of the key elements of our effort— such as theological and ethical faithfulness, missional urgency, covenanted relationships of mutual encouragement and accountability, and partnerships for effective ministry and

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mission — can give ever-increasing shape and substance to our dealings with one another today.

Is New Wineskins schismatic?

New Wineskins is not creating disunity within the denomination. Rather, it is seeking to respond to disunity that already exists. As elders and pastors within the PC(USA), we see our efforts as a way of being faithful to our ordination vows, which call us “to further the peace, unity, and purity of the church.”

A denomination is not the same thing as the Church. It is a human institution that houses and organizes a portion of the Church, and it is beneficial only in so far as it remains faithful and subject to God’s kingdom purposes for the Church. The peace, unity, and purity to which Jesus calls us should not to be understood nominally or structurally, but at the level of our most basic distinctives: our theology, our ethics, and our mission. Seeking to make a denomination more effective and more faithful to these is far from schismatic.

Where does New Wineskins get its authority? Does the Presbyterian Coalition endorse its work?

The work of New Wineskins is supported by the Coalition as part of its broader vision for denominational renewal. However, while the Coalition has encouraged us in our work and offered a small measure of funding support, it endorses no particular vision or strategy for the future of the denomination, and the New Wineskins Initiative is not part of the formal work of the Coalition.

New Wineskins began as a small gathering of Presbyterians who wanted to think in a forward-looking way about how our shared ministry and mission might be as effective and faithful as possible. To this point the leadership of New Wineskins has been purely voluntary and informal, and we have had no formal authority apart from our ordination vows and a common sense of calling. As we move forward, however, we recognize the value of being able to speak and to act with the authority that comes with the support of others. That is why we are inviting endorsing congregations to send delegates to this summer’s New Wineskins convocation, both so that we have the support and the authority of their sessions standing behind us, and so that they may have a voice in the shape and direction of our continued work.

What would you say to those who think New Wineskins is going too far?

New Wineskins is not asking whether or not we should remain Presbyterian, or whether or not our theology should still be reformed, or whether or not we should continue to be united connectionally. Rather, our work is a response to our conviction that neither the way we have chosen to organize ourselves nor the degree of theological disunity we experience can best serve faithful Kingdom ministry in the future.

We have inherited a denominational structure that is a product of the Industrial Revolution. While it was well suited to the cultural setting of the time, the world has

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changed dramatically, and we believe the fundamental design of the denomination must change to respond to changing ministry needs and opportunities. It is a new day of ministry, one that requires a lean service structure that is adaptive and responsive to sweeping cultural changes.

We have also inherited from previous generations of Presbyterians a theological and ethical disarray that is the product of upholding structural unity over theological integrity. When a denomination finds itself divided over fundamental theological issues, or articulating opposing ethical positions as equally valid, we question the benefit of such radical diversity for faithful ministry and mission.

We understand the desire to retain what is familiar, and we feel it ourselves. What New Wineskins espouses is not a departure from our shared life and common Presbyterian and reformed heritage, but rather a reclaiming of it and a fresh building upon it. In addition to these factors, we feel a stewardly responsibility to look ahead.

Should a precipitating event press the denomination apart, or should the majority come to agree that cannot continue as we are, we wish to be prepared for such an eventuality.

What would you say to those who are concerned New Wineskins is not moving fast enough or going far enough?

There will be some who so lament the moral compromise and/or missional decline of the PC(USA) that they have already determined to leave the denomination. For that group, our efforts will be neither quick enough nor sufficiently radical. While we respect the decision of some to withdraw from the denomination, we wish humbly to encourage continued patience, and extend an enthusiastic invitation to have them join us in our work. We have diligently sought the Lord at every step of our work, and believe that God has been leading us. Regardless of how He should choose to bring it about, we believe that God is moving to bring this vision into reality in His perfect time and by His perfect means . . . and that He wishes to bring us there together.

For those who are anxious that the structural reforms proposed by New Wineskins are not sufficiently radical for cutting-edge ministry in the twenty-first century, it should be pointed out that we envision a connectional structure that allows a great degree of latitude to the local congregation in such areas as leadership structure, worship style, and ministry approach. By designing a polity that defines as nonnegotiable certain necessary minimal parameters, and gives considerable latitude in other areas, we desire to create a structure that combines order with permissiongiving freedom.

What is distinctively Presbyterian and reformed about New Wineskins?

The statement of faith essentials, in which we seek to distill the most fundamental tenets of orthodox Christian faith, reflects the familiar reformed emphases of the sovereign purposes of God, the fallen nature of humanity, and the gracious election of God’s people. However, this statement is intended to summarize, not to substitute

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for, our rich creedal heritage. Consistent with our confessional character as presbyterians, New Wineskins will continue to look to the various reformed creeds and confessions to inform our interpretation and application of scripture.

If reformed theology is distinctively confessional, presbyterian polity is distinguished by its connectional and constitutional character, as well as by the role of the elder.

All three are reflected in the work of New Wineskins. We joyfully affirm the crucial role of wise men and women whose godliness and giftedness are recognized by the body, and who are called to lead the church as they are led by its Head. Covenanted ministry networks and support networks, roughly approximating the present role of the presbytery, will provide discipline for spiritual leaders by upholding the faith essentials and ethical imperatives. And our proposed constitution provides the structural unity and order necessary to make us effective in collaborative partnerships for ministry and mission, while allowing sufficient latitude to adapt and respond to a changing ministry context.

Is New Wineskins primarily a movement seeking reform of the PC(USA), or is its goal to create a new denomination?

New Wineskins is a commitment to a particular vision for change, not to a particular strategy for change. Our focus to this point has been primarily on the new thing, not on the next thing.

New Wineskins calls us together to be the people God has always intended that we would be: a people of biblical integrity, of theological and ethical unity, of missional clarity and courage, with a lean and relational connection, keeping the reachingequipping-sending ministry of the local congregation at the fore of all we do.

New Wineskins does envision a denomination that is significantly different from the one we have experienced recently. What steps might be required to get to this new reality, and how God may wish to take us there, are not yet clear. The capacity of the present institution to change — as well as its willingness — will determine whether New Wineskins primarily becomes a reform movement or a fresh path in the denominational landscape.

Some believe separation is unnecessary, other believe it is likely. Some would welcome such a step, and others would passionately oppose it. What all would agree is that, welcome or not, separation is a contingency that must be anticipated and prepared for.

Why not wait for the Theological Task Force to issue its report before you present your work?

The men and women on the Task Force have invested countless hours to develop a plan to safeguard the future of the PC(USA), and we are grateful for their investment of time. However, some question whether the Task Force was given the freedom to explore all the options, and interim reports by the Task Force do not lead us to believe the group will be able to accomplish what it has set out to do.

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We are not confident that there will be a simple solution to our theological/ethical disunity among the options available to the Task Force, nor that the best solution for our shared future will be found in retaining our present way of being constituted. In the face of mounting concerns that the Task Force will not be able to solve the problem of our denominational decline and disarray, the New Wineskins initiative wishes to offer its work to date as encouragement and as a spark for discussion for the broader body before the trajectory for our future is set.

How is the work of New Wineskins relevant to the struggles and demands of the local congregation? What is the benefit of my getting involved?

Many Presbyterians believe that new structures are necessary to help the denomination to refocus its energies on the health and growth of local congregations.

Substantial resources of time, energy and funds have been expended through the years on the support higher governing bodies, while the local congregation is sometimes led to feel unsupported, neglected, or peripheral. We believe that governing bodies should not have a life of their own. Central to our vision is the belief that the primary reason a denomination should exist is to support its churches as they engage in the all-important work of reaching the spiritually lost, and equipping and sending out their members into ministry.

Please make plans to attend “Following Christ into the 21st Century – A New Wineskins Convocation” at Christ Presbyterian Church, Edina, Minnesota, June 15 – 18, 2005.

For further information, please contact us at New Wineskins Initiative, 7435 East Oxford Court, Wichita, Kansas, 67226. Toll free at: 888-754-9693. Or on the web at www.newwineconvo.com.

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New Wineskins Association of Churches Moving Forward Together To further the peace, purity, and unity of the global Church and as understood by the historic Reformed tradition, the New Wineskins seeks to be faithful to the call of God on our lives, in our homes, workplaces, churches, communities, and throughout the world by:   

Confessing Biblical truth [Theological and ethical integrity] Carrying the gospel of Jesus [Mission faithfulness] Connecting in relationships [Structural effectiveness]

Congregational Action Plan In response to the actions by the 217th General Assembly (2006) in receiving the paper on the Trinity and approving the PUP Report, the New Wineskins endorsing congregations agree to engage in the following actions:

DURING THE NEXT SIX MONTHS, WITHIN AND BETWEEN CONGREGATIONS, and as presbyteries, we will enter a season of prayer and discernment, as we: 1. Confess Biblical truth.

2. Inform members of congregations of the current constitutional and confessional crisis which necessitates the creation of a new wineskin.

3. Take steps to see that the property of the congregation is protected so that it may serve Jesus Christ and his Great Commission as discerned by the Congregation.

4. Enter formal connected relationships in New Wineskins ministry networks.

5. Call on sessions and presbyteries to affirm as essential current ordination standards as they exist in the Books of Order and Confessions so that no exceptions will be offered or recognized within their jurisdictions.

6. Work together to discern the future of our relationship with the Presbyterian Church (USA).

Such discernment will take time, and sessions and presbyteries can begin immediately, asking themselves questions such as: a. Do the changes approved by the 217th General Assembly (2006) create a constitutional crisis? b. Do the changes create a state of biblical and confessional defection? c. Have the changes damaged or compromised the PC(USA)’s ability to exercise legitimate governance over governing bodies? d. Has the covenant that binds our congregations and presbyteries together been breached? e. Have the changes minimized or eliminated our covenantal obligation to abide by the polity and discipline of higher governing bodies?

f. What will be the future relationship between this session and the PC(USA)? g. What future steps will our session take to address our concerns with the PC(USA)?

7. Recommend that sessions redirect or designate all General Assembly per capita and mission giving to intentionally support ministries which reflect our faith and missional priorities.

8. Meet with other like-minded Presbyterians in order to speak to and hear proposals for ways forward together.

9. Provide financial support for the New Wineskins Association of Churches.

The New Wineskins leadership team will provide resources to assist congregations in taking these actions.

New Wineskins Initiative Action Plan 1. The New Wineskins Initiative is hereby formalized as the New Wineskins Association of Churches.

2. The New Wineskins Association of Churches will call for a congress of renewal network leaders this year. The purpose of the congress will be to pursue common ground towards a preferred future.

3. The New Wineskins Association of Churches shall focus on developing networks and fostering relationships with common cause partners.

4. The New Wineskins Association shall form a strategy team of nine persons. The members of the strategy team shall be appointed by the New Wineskins leadership team from nominations submitted by members of the 2006 delegated assembly. This team will develop a transition plan and will make recommendations to the Association leadership team and the 2007 winter convocation. The strategy team will consider a wide range of options for action, which will include an examination of Biblical, spiritual, missional, congregational, strategic, legal considerations, and which could include the request for dismissal of a congregation from its presbytery.

5. The New Wineskins Association of Churches shall gather together in Orlando, Florida on February 8th and 9th, 2007, at The First Presbyterian Church of Orlando to receive and act upon the recommendations of the strategy team.

A New Wineskins Initiative White Paper Matthew 9: 16 - 17

_______________________________________________ On the Unity of the Church INTRODUCTION The Church, the Body of Christ, as defined by the Westminster Confession of Faith is: “…sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them” (6.143). The visible Church, which is catholic and consists of all those in the world who profess true faith, has shown itself, at various times through out its history, to stray mightily from the “one, holy, catholic, and apostolic” foundation upon which it was built. The true Church, that is the invisible Church, is defined by the Westminster Confession of Faith as that which, “…consists of the whole number of elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of Him that filleth all in all” (6.140). We have been created for God’s glory and it is God’s purpose to bring all things under the headship of Christ, who is the Groom who purifies and awaits His Bride—the Church.

The Bride and Body of Christ There are approximately 96 analogies used in the New Testament to describe the Church: Bride and Body are by far the most common. We must ask why are these two used more so than all others. First, both of these images point to a living and vital entity.

One cannot think of the work of Christ through the Spirit as anything but active. We are not Deists who think the Lord began a good work in us, but who now stands outside of this world as a silent spectator, unable or unwilling to act so that His Bride will know His sovereign hand of protection and guidance. The promise of our Lord is to be with us “to the end of the age” (Matthew 28:20). Our Heavenly Father created all things and all things belong to Him, but the Church is the only thing our Lord ever bought, therefore, we are more precious in His sight than anything else and we are called to glorify Him; “you were bought with a price. So glorify God in your body” (1 Corinthians 6:20).

Secondly, bridal and marital imagery is seen throughout Scripture. We must be careful not to confuse the temporal understanding and terminology of marriage with that which is laid out for us in Scripture. Marriage is the human relationship that reflects the relationship between Christ and the Church. It does so both structurally and functionally (cf. Ephesians 5:22-33) as Christ is seen as the husband and the Church as the bride. In Scripture, marriage is seen as only between a man and a woman, there are no exceptions,

and only within the bounds of the marriage bed (Hebrews 13:4) is sexual intimacy to be experienced, and only there is it blessed by our Lord. Any sexual expression outside of marriage between a man and a woman is seen as defiling to the body, which is the temple of the Lord and part of the Body of Christ (1 Corinthians 6:15-20), and outside of the bounds of acceptable behavior as determined in Scripture. It is true that Scripture mentions other expressions of sexual activity, but never in a positive light and typically the negative consequences of those actions are clearly seen (e.g. David’s actions with Bathsheba and the resulting death of their child and Solomon’s many wives and concubines who moved his heart away from the Lord).

Unity in Christ Alone, Faith Alone, Scripture Alone Third, the Church is seen as the Body of Christ as when Saul was asked “why are you persecuting me?” by the risen Lord on the road to Damascus. The image of a body is used because of the unity and diversity of the body. We are made up of feet, hands, ears, a heart, etc. and each part is important and plays a specific role in the health and wholeness of the body. Each part also has a distinct role to play in the functioning of the body. Like the human body, the Body of Christ is also unified in its purpose; though we have a diversity of parts we stand united based on our common doctrine. Our looks, likes, nationality, color, style, etc. do not determine our unity, nor should they. Unity is based in our common theology, and the theology of the Body of Christ is rooted and grounded in His teachings and the teachings of those who were inspired by the Holy Spirit with the authority to teach the doctrines of Christ – the Apostles.

If one does not stand within the body of truth, the apostolic teachings, then one does not stand within the Body of Christ. Do not mistake the exclusiveness of doctrinal demands for a bigoted narrow-mindedness or a heart that desires to exclude those unlike itself. The Body of Christ is diverse in its makeup, but unified in its doctrine. The modern mantra “doctrine divides” is based on a false understanding of our role in doctrine. If humans determine truth, then we will have conflict concerning whose truth is correct. If truth is determined by a holy, just, righteous and perfect God, then what else is there for sinful humans to do but to unite around that truth. If followers of Christ do not stand solidly on the doctrines of Christ as given to us in God’s Word, then faith is only as strong as its object, and may even become divorced from Christ.

Look at what the Church has been given: the blood of the sinless spotless Lamb was shed so the elect may know forgiveness and the Lord glorified. What greater calling could there be than to walk in the power of the Spirit and live for Christ? Unfortunately, much of the visible church wants to look like the world and not like the Head of the Church. In fact, many who claim the name of Christ work against His headship in their lives and in the life of the Church. This is demonstrated by those who work to denude the authority of Christ by casting doubt on, or even putting aside the writings of Paul, John and other authors of Scripture, while giving authority only to the “wider teachings of Christ” on subjects such as sacrifice, inclusion, and love. Those within our denomination who cast aside the teachings of Paul disregard Christ, and thereby guarantee the destruction of our denomination by elevating the views of man above the

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doctrines taught within Scripture by Christ and those He empowered to build His Church.

You cannot be part of the Body of Christ if your Lord is someone other than Christ.

In an effort to promote unity within the Church, human beings have created a “generous orthodoxy” to include as many as possible of those who will hold to the lowest common theological denominator. We are told that in order to have unity we must remember: “the church is reformed and always reforming.” What is it that “reforms” the Church? It is the Word of God that reforms the Church. We are reminded in God’s Word, “Do not be conformed to this world, but be transformed by the renewal of your mind…” (Romans 12:2). The renewal of our mind takes place in, by and through the Word of God. God is the author of a “narrow orthodoxy,” so do we dare make God more generous than He states He is in His Word? Is the creature to determine what the Creator will do and be, or are we bound and unified by and around what He says in His Word?

Unity is determined by doctrine and doctrine by the Word of God. The Church is about God and conforming our wills to His by offering service and worship to Him in the way He prescribes. If you do not stand within the body of truth which is laid out for us in the whole counsel of God’s Word, then you do not stand within the Body of Christ. We are warned throughout God’s Word that many will come teaching false things. Some will attempt to convince us that what the Lord says is sin is not sin, and that which He says is not sin is sin. If the Church attempts to find unity in the rotting flotsam of the moral teachings of the world we will quickly find ourselves looking exactly like the world; when the Bride of Christ is called to be holy, separate and pure. We are to avoid false teachers who bring a different gospel and be ready to discern what is true according to the Word of God. That “different gospel” is anything outside of what has been taught to us by Christ and the apostles. Paul warns the Galatians that even if an “angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (Galatians 1:8). The unity of the Church, and especially our denomination, is being threatened by false teachers and apostate teachings. The Church is imperfect and there will always be tares among the wheat, but the Body of Christ is to rely on Scripture as our final authority for what is true, since it alone is “God breathed” (2 Timothy 3:16).

The unity of the Church is based on Christian doctrine as given by Christ and those to whom He gave authority. To rely on anything else is to stand outside of the Body of Christ. Those who look outside of Scripture for their authority and those who preach another gospel are encouraged to confess their sin, repent and seek Christ, for He is faithful to forgive. A unity based on anything other than Christian doctrine as given to us by Christ and the apostles is a false unity and will not further either the peace or purity of the Church.

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Report from the 217th General Assembly of the PC(USA) June 25, 2006 David W. Henderson, Covenant Presbyterian Church, West Lafayette, IN

Just shy of twenty years ago, a movie came out about an evil prince who hires a band of thugs to kidnap a beautiful princess in an effort to provoke a war between two nations. The movie was called The Princess Bride.

Throughout the kidnapping attempt, as their efforts are thwarted again and again by a mysterious man in black, the ring leader, a man named Vizzini, keeps saying, “Inconceivable!”

Finally, after the fourth or fifth time he says it, one of his fellow conspirators, a swordsman named Inigo Montoya, turns to him and says: “You keep using that word. I do not think it means what you think it means.“ Following the action of the 217th General Assembly at Birmingham in the past two weeks, the same could be said of the word presbyterian: “I do not think it means what you think it means.”

Historically, the word presbyterian has been understood to refer to two things.

First, it refers to a way of organizing and giving leadership to the Church — based on the representative leadership of elders — that is both connectional and constitutional in nature.

Presbyterian also implies a set of core beliefs that were shaped reaffirmed during the protestant reformation. Reformed theology is a confessional theology that has been understood for hundreds of years to center on the exclusive Lordship of Jesus Christ and on the final authority of the Scriptures in all matters related to what we are to believe and how we are to live.

The events of the past two weeks exposed to many what has been evident to some for a long time: the word presbyterian no longer means what we think it means. By the actions of the assembly, the Presbyterian Church (USA) is no longer constitutional and no longer confessional. We are now united by a structure the constitution and confessions from which we are free to pick and choose.

At this Assembly, which I attended as an observer for its final four days, I was most struck by movement in three directions by three different groups of people.

Report from GA 216

David Henderson

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Movement Away The first movement was a wandering away. This characterized the denomination as a whole. James 5.14 cautions the church about those “who wander from the truth.” That was the movement of this assembly: away from the truth, across the line.

It’s true that there were some positive elements to the work of the assembly, though each was mixed with less than positive aspects.

1. New Church Development: The assembly was launched on a jubilant note when it was announced that a faithful presbyterian lay person had made a pledge of $150 million for new church planting, which is proven to be one of the best ways to reach the lost in our culture. Unfortunately, later in the assembly the news came out that the man who made the pledge was bankrupt, and that the account from which he intended to make his gift was empty.

2. Right to Life: In terms of the actual decision making of the assembly, the most positive outcome of the assembly was its decision to “affirm the lives of viable unborn children,” and to involve presbyteries in a study and discernment process on the issue. Unfortunately the stance of the denomination concerning the right to life remains exceedingly muddy, and while Covenant does not contribute in any way to funding that does so, I am ashamed to tell you that the denominational policies allow for, and the denominational pension plan pays for, abortions in some situations.

3. A.I. and G-0106(b): It was also a positive step that, in keeping with the recommendation of the Task Force on Peace, Unity, and Purity, all of the overtures to remove the authoritative interpretation of 1978, and to remove the fidelity and chastity guideline in the Book of Order, in which the biblical sexual standards for ordained officers and pastors are spelled out, were overturned.

Unfortunately, they were overturned because Recommendation 5 passed, and removing the authoritative interpretation and the fidelity and chastity clause were no longer viewed as necessary by those on the progressive side, because they had suddenly been made optional.

That leads into the decidedly negative elements to the assembly, of which there were several.

1. Trinity Report: First, a controversial report on the Trinity was received and commended to the church for its study. It could have been worse. The report could have been approved, which would have given the report the endorsement of the assembly. But it also could have been much better. The assembly could have sent the report back to the Theology office for correction and further work, and they could have decided not to commend it to the churches for their study.

But they didn’t do either.

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While the paper is actually fairly sound in much of its theology, it severely missteps when it advocates using fresh metaphors for the Father, Son, and Holy Spirit in our worship life, such as: Compassionate Mother, Beloved Child, and Life-Giving Womb Rainbow of Promise, Rock of Salvation, and Dove of Peace Sun, Light, and Burning Ray Rock, Paper, and Scissors (The Trinity: God’s Love Overflowing, lines 408-464) Just kidding on that last one. I wish I was kidding about the other three.

It’s true that the Trinity is difficult to understand, and that analogies can be very helpful in our understanding of God’s triune nature. And it is true that the Scriptures themselves encourage us to recognize the ways that God is like a rock, or like the sun, or like a mother.

But it is one thing to say that God is like a mother, and it is a completely different thing to say that God is our mother, and to call Him that. God has not invited us to approach Him or to refer to Him using any other names than those He has given us in the Scriptures.

This report should have been sent back for further work, and was not, and the failure to do so is essentially an endorsement of what it teaches.

2. Property and E-Link: Another negative part of the work of the assembly had to do with its decisions concerning several overtures that never saw the light of day.

Proposals related to individual churches retaining ownership of their property, and to the creation of non-geographic presbyteries, both of which we would be supportive of in light of the theological divide in the denomination, were soundly overturned, as was a proposal to rewrite the controversial 2004 amendment related to divestment in Israel.

3. Recommendation 5: But certainly the most devastating action of the assembly was its decision, by a vote of 298 to 221, to approve recommendation 5 of the Task Force on Peace, Unity, and Purity.

You’ll remember that the Task Force was established five years ago to solve the problem of our denomination’s growing divide over issues of theology and ethics.

Their solution was to seek to preserve structural unity at the cost of preserving our theological integrity. The member of the committee who presented the recommendation to the assembly came right out and said this: “The most important thing is for us to remain together as one body.” The most important thing?

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The assembly was persuaded, and by a single act of the assembly, without seeking presbytery approval, the delegates approved the Task Force’s recommendation to create a new authoritative interpretation that is now binding on the whole denomination. It says that ordaining bodies -- the individual church sessions that ordain elders and deacons, and the individual presbyteries that ordain pastors -- have the responsibility to determine whether or not a candidate has departed from scriptural and confessional standards for fitness for office.

That part we can agree with wholeheartedly. But it doesn’t stop there. It says that if a candidate has departed from scriptural and confessional standards, the session or presbytery must then determine whether or not that departure constitutes a failure to adhere to what they consider to be the essentials of reformed faith and polity.

What that means is a session or a presbytery can decide for itself which part of the Scriptures it wishes to uphold and which it doesn’t. Suddenly the door is thrown wide open to ordaining those whose beliefs or ethics are directly at odds with what the Bible has historically been understood to teach, including opening the door for ordination to those who are active and practicing homosexual or bisexual persons.

I want you to think with me about the triple irony of this decision: First, that the solution to our profound disunity, after four years of work by the Task Force, was to agree that we can never agree on the theology and ethics we profess to believe together, and that we should find that acceptable.

Second, that the solution to our disunity was approved in a split vote by a divided assembly. Had only forty people changed their votes, the outcome would have been different.

Third, that the decision of a split house voting to agree that we can’t agree was heralded as a victory worthy of celebration. One committee member said it is time to “go home and spread the news.”

Certainly the sentiment that it was a positive outcome was shared by the Covenant Network, an advocacy group on the progressive side of the denomination which enthusiastically supports compromising the biblical sexual standards for ordained officers. Their executive committee celebrated, saying that it was “a faithful response to the Theological Task Force report,” and that “in approving the report as amended, the General Assembly has called the church to a higher standard of life together.” Higher than what? Higher than scripture?

Not everyone was so excited about this outcome. The heads of the various renewal and reform groups on the orthodox side of the denomination, such as

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PFR and the Coalition, were deeply distraught, as were the members of their constituent bodies.

In every conversation I was part of after the vote, those on the evangelical or orthodox side of the denomination kept using the same expressions: That’s it.

For all practical purposes we’re no longer presbyterians.

Everything has changed.

A line has been crossed.

The constitution has been abandoned.

The denomination has been thrown into a crisis.

One elder summed up the significance of what happened in one word. He turned to a friend of mine and said, “Boom.”

You’ll remember that before I left for GA I told you that rather than praying that each of the specific overtures and decisions would go the way that I might prefer as an evangelical, I was praying that God would use the actions of the assembly as a whole to make known His intentions concerning the future of our deeply conflicted denomination. I know some of you were praying the same thing. I believe He has done that.

I Corinthians 14.33 says, “God is not a God of disorder, but of peace.” Disunity and disorder and division are not the fruit of the work of God. But disunity and disorder and division are the fruit of the work of this assembly, which approved a process that not only perpetuates but encourages theological and ethical disunity in the body.

Listen again to the language in the recommendation that was passed. “Ordaining bodies have the responsibility to determine whether or not a candidate has departed from scriptural standards . . . and then to determine whether or not that departure constitutes a failure to adhere to the essentials of reformed faith and polity.” This is an open invitation for those charged with giving leadership to our churches to disobey Scripture.

In 2 Peter 2, Peter cautions the early church that there will be false teachers among us. “They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them. . . . . Many will follow their shameful ways and will bring the way of truth into disrepute.” (II Peter 2.1-2) This decision, together with the abuses of disobedience that it will breed, profoundly misrepresents to the world the nature of God’s holiness and the nature of God’s love, and it cannot help but bring the way of truth into disrepute.

That is no small thing.

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There is a sobering story in the Old Testament that may provide a helpful backdrop to our discussion about the state of the denomination and its future. In I Samuel, we read the story of how God honors Israel’s request for a king, and sends the prophet Samuel to anoint Saul as their new leader.

But after He has made this concession, God uses Samuel to warn the people: “If you will fear the Lord and serve and obey him, and do not rebel against his commands, and if both you and the king who reigns over you follow the Lord your God – good! But if you do not obey the Lord, and if you rebel against his commands, his hand will be against you.” (I Samuel 12.14-15; see also 12.2425).

Not long after, in spite of this warning, Saul disobeyed God’s direction, and did what was right in his own eyes. This is the rebuke that Samuel speaks to Saul: “You have not kept the command the Lord your God gave you; if you had, he would have established your kingdom over Israel for all time. But now your kingdom will not endure; the Lord has sought out a man after his own heart, and appointed him leader of his people, because you have not kept the Lord’s command.” (I Samuel 13.13-15). . . .

And then God says to Samuel, “Fill your horn with oil and be on your way, for I am sending you to Jesse of Bethlehem. I have chosen one of his sons to be king.” (I Samuel 16.1) I’m sure you remember the C.S. Lewis line: “In all there world there are only two kinds of people. Those who say to God, ‘Thy will be done,” and those to whom God says, ‘Thy will be done.’”

The first movement I observed this week was a movement away from obedience to the truth of Scripture, a movement which carries with it grave consequences, and this characterized the denomination as a whole.

Movement Together The second movement that I saw this week was a coming together. This characterized the leaders of the various groups that are seeking to renew and reform our life together as presbyterians.

For some time, as the denomination has continued to be painfully divided over its theology and morals, and as the denomination has continued year after year to lose 50,000 members a year, the various renewal leaders have understandably had very different perspectives about the plight of the denomination, and what to focus on, and what it will take for us to get where God intends us to be in our life together, making it difficult at times for us to stand together.

Tuesday afternoon, everything changed.

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Following the action of the assembly in approving the Task Force recommendation 5, the primary leaders from all of the evangelical renewal groups, including Michael Walker of the Presbyterians for Renewal, Parker Williamson with the Presbyterian Lay Committee, and Terry Schlossberg of the Presbyterian Coalition, as well as the leaders of New Wineskins, signed a statement that said, among other things: “The constitution of the PC(USA) effectively was changed. The mandated requirements for ordination, rooted in Scripture and our Confessions, have been made optional. Sessions and presbyteries have been allowed to treat the Seventh Commandment as ‘not essential.’ . . .

“This recent decision marks a profound deviation from biblical requirements, and we cannot accept, support, or tolerate it. We will take the steps necessary to be faithful to God and to those God calls us to serve.”

In his letter to the Philippian church, Paul writes this: “If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and in purpose.” (Philippians 2.1-2) The second movement that I saw at the assembly was precisely this: those who are united in Christ beginning to be one in spirit and purpose. God was clearly working in our moving towards each other, our coming together as renewal group leaders, and that was wonderfully encouraging.

It remains to be seen how God may wish to move us together as we go towards his preferred future for us, and I would love to have you pray about that specifically. The New Wineskins Initiative of which I am a part is putting out a call for the leaders of every one of the groups to come together to seek God’s will together, to interact together, and, as much as possible, to act together in the face of this crisis. Others recognized and articulated the same need. Please pray that God will bring this about, and use it to serve His purposes.

Movement Forward The third movement that I saw during and after the assembly was a moving forward. This characterized the New Wineskins Initiative in particular. On Tuesday night, following the vote on recommendation 5, we called for a makeshift meeting at 8:00 the next morning. Seventy people showed up with great interest in our work, many of them expressing that they were looking to us to lead the way forward.

Following the General Assembly the New Wineskins board met for two days to finalize our plans for the convocation that we are hosting next month in Tulsa,

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and to pray through how God may have us respond to this new turn of events.

We had a wonderfully fruitful time of prayer and planning, and I am encouraged by where God has us.

A number of years ago, we began to work to articulate a fresh vision for our life together as presbyterians, one that reflects the work we already see God doing between us and in the church worldwide. It is a vision marked confessing Biblical truth, connecting in relationship, and carrying the Gospel to the lost.

One of the passages that captures our sense of what God is doing is found in Isaiah 43.19, which says: “See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the desert, and streams in the wasteland. “ Let me read to you a portion of the press release that we issued following the assembly’s decision to approve recommendation 5. You can find this and other information about our work on our website: www.newwineconvo.com.

In the past twenty-four hours, everything has changed. Tuesday's actions of the General Assembly of the PC(USA) have turned presbyterianism on its head.

By adopting recommendation five of the Theological Task Force report, the 217th assembly of the PC(USA) has forsaken its constitutional covenant, abandoned its Presbyterian heritage, and opened the door to the blatant disregard of biblical standards, paving the way for a climate in which “each does what is right in his own eyes.”

The actions of this assembly have thrown our denomination into a crisis.

Yet the God who delights to bring new creation out of chaos remains sovereign over our life as presbyterians. We recognize in this moment of crisis and profound disappointment a God-given opportunity. This world longs to see us give faithful expression to our covenantal life. Now is the time. For five years men and women in the New Wineskins Initiative have worked to articulate a vision for a life together as presbyterians that is marked by theological and ethical integrity, missional faithfulness and structural effectiveness. We believe that the action of this assembly confirms the need for a new wineskin.

How shall we respond? Together. These are days that require of us that we stand with those who are one in spirit. We rejoice at the sense of common purpose that increasingly characterizes our mutual efforts as organizations seeking renewal and reform, and believe that now more than ever we must seek and serve God together, affirming one another’s work wherever possible as side-by-side we work to preserve a biblically faithful presbyterian fellowship.

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On July 19, in Tulsa, the second annual convocation of the New Wineskin Initiative begins. At that event we will seek and enjoy God, actively explore ways to live out our vision, and wrestle with how God may wish to move us together towards his preferred future. All who share our concerns and our hope are enthusiastically invited to attend the convocation and learn more of the vision to which we believe God may be calling us.

The decision of the assembly to forsake our presbyterian heritage for the sake of structural unity has left many shaken, disheartened, and deeply concerned, but with God there is always hope. We are confident that God will be faithful to use this crisis to surface the need for, to awaken our desire for, the new work God wishes to do among us. In God’s hands, and with our humble and prayerful cooperation, these events can serve to move us closer to becoming the faithful community of presbyterians for which God and we long together.

The Next Move The denomination has moved away, the renewal groups are moving together, and New Wineskins is moving forward.

Now the question is: how would God wish to move us as a congregation?

I know that many of you are deeply concerned by the events of the General Assembly, and by the things I’ve shared this morning. I know that some of you have already begun to wrestle with whether you can continue to give to Covenant, and whether you can remain a member.

While I understand, and urge you to do whatever your conscience requires, you should be aware that neither of those steps may have the desired outcome. Only a very small portion of your giving goes to the denomination. The rest of it goes to support this congregation in its ministries, and beyond us to support dozens of different ministries and missions around the world. I’m afraid that withholding your giving would only hurt the local church, and would not be felt at the level of the denomination.

And while I understand the desire to withdraw your membership from the denomination, and again encourage you to do as your conscience requires, I would just like to remind you that this too could hurt the local church, as you must be a member to vote on officers, and to serve as one yourself.

My strong encouragement would be that, if you are able, you would wait to see how God leads us forward together. Pray for us as we enter a time of discernment. Here are three things you could pray about: 1. Our denominational issues task force, which has been studying the challenges and opportunities that face us as a church that is part of this denomination.

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2. Our Session meeting this Tuesday night, at which we will begin to consider all of the options before us.

3. The New Wineskins convocation that is taking place July 19-22 in Tulsa. As an endorsing congregation, Covenant will be sending voting delegates to that assembly. As our work becomes increasingly relevant in the light of the actions of the assembly, we would be grateful both for your prayers and for your financial gifts in support of this initiative.

Presbyterian still means what we think it means.

Let’s seek to continue to be in this church a faithful expression of what it means to be presbyterian, centered on the exclusive Lordship of Jesus Christ, and on the final authority of Scriptures in all matters related to what we are to believe and how we are to live.

Let’s allow the words of Paul to Timothy be God’s exhortation and encouragement to us today.

“But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance, and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses. In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you to keep this command with spot or blame until the appearing of our Lord Jesus Christ, which God will bring about in his own time — God, the blessed and only Ruler, the King of kings and Lord of Lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be the honor and might forever. Amen.” (I Timothy 6.1116).

Amen! May it be so.

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