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16-01 On Commending Confessions that Uphold the Oneness of All Believers, and Discontinuing Efforts to Include the Belhar Confession in the Book of Confessions.
Source: Presbytery Sponsor:
Sacramento Presbytery
Committee:
[16-01] Theological Issues and Institutions
Type:General Assembly Full Consideration
Topic:Unassigned
http://www.pc-biz.org/Explorer.aspx?id=2277
ASSEMBLY ACTION
On this Item, the General Assembly, acted as follows:
Answer with Action on another Resolution
Answered by action taken on Item 16-12
Hand Vote
COMMITTEE RECOMMENDATION
On this Item, the Theological Issues and Institutions Committee, acted as follows:
Answer with Action on another Resolution
answered by action taken on # 16-12
[Counted Vote - Committee]
Affirmative:43
Negative:11
Abstaining:1
RECOMMENDATION

The Presbytery of Sacramento overtures the 219th General Assembly (2010) to do the following:

1.  Commend all current and past efforts of the Presbyterian Church (U.S.A.) to establish church-governance standards that embrace equality among believers without regard to race or ethnic background, as expressed in the Book of Order.

2.  Commend to the church those confessions of the PC(USA) that uphold the oneness of all believers, including A Brief Statement of Faith and The Confession of 1967, and counsel all members of the PC(USA) to fully and purposefully live out their words, which must be fulfilled in reality in every arena of church life, particularly those sections that read:

We trust in God, whom Jesus called Abba, Father. In sovereign love God created the world good and makes everyone equally in God’s image, male and female, of every race and people, to live as one community. (The Book of Confessions, A Brief Statement of Faith, 10.3, Lines 27–32)

God has created the peoples of the earth to be one universal family. In his reconciling love, he overcomes the barriers between brothers and breaks down every form of discrimination based on racial or ethnic difference, real or imaginary. The church is called to bring all men to receive and uphold one another as persons in all relationships of life: in employment, housing, education, leisure, marriage, family, church, and the exercise of political rights. Therefore, the church labors for the abolition of all racial discrimination and ministers to those injured by it. Congregations, individuals, or groups of Christians who exclude, dominate, or patronize their fellowmen, however subtly, resist the Spirit of God and bring contempt on the faith which they profess. (The Book of Confessions, The Confession of 1967, 9.44)

3.  Discontinue efforts to include the Belhar Confession in The Book of Confessions, adding the following comment: Since the Belhar Confession has at times been linked by some theologians with the Theological Declaration of Barmen, it should be noted that the focus of the Theological Declaration of Barmen rests squarely on the Lordship of Christ, as he is identified in the Old and New Testaments. Examination of the message of the Belhar Confession needs to be done in light of this profession from the Barmen Declaration:

“I am the way, and the truth, and the life: no one comes to the Father, but by me” (John 14:6), “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. … I am the door; if anyone enters by me, he will be saved.” (John 10:1, 9.) Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and death. We reject the false doctrine, as though the church could and would have to acknowledge as a source of its proclamation apart from and besides this one Word of God, still other events and powers, figures and truths, as God’s revelation. (The Book of Confessions, The Theological Declaration of Barmen, 8.10–8.12)
RATIONALE

The Belhar Confession is a complex and somewhat confusing document, which some parties—theologians as well as the ordained and laity—have attempted to use to press issues other than racial equality. This overly broad application of the Belhar Confession to champion liberation theology in general or same-sex causes in particular produces a conflicted response to its antiracism message. The confessions of the Presbyterian Church (U.S.A.) already contain clear and explicit directives against racism. They are far more applicable to the present context and less likely to introduce a confusion of issues. The Belhar Confession, written in an entirely different setting for a political purpose, would add controversy and confusion to our most foundational treasure of confessional documents. The confession of the church is always the confession of Jesus Christ as Lord. University of Dubuque Theological Seminary dean and noted Karl Barth scholar, Arthur C. Cochrane, wrote:

A Confession is therefore not the publication of the opinions, convictions, ideals, and value judgments of men. It does not set forth a program or system of theology or ethics. It is not a set of principles or constitution for a fraternal order, social service club, or a religious society. It is not a political or ethical, religious platform. It does not bear witness to certain events, powers, figures, and truths in nature and history that may be championed by certain groups in society. It confesses Jesus Christ as the one Lord, the one justification and sanctification of men, the one revelation, and the one Word of God which we have to hear, trust and obey in life and in death. Thus, the Belhar Confession, for all its strengths for its time and setting, does not qualify as a confession of the church for all times in all places, since it centers on local circumstances rather than on Jesus Christ.
COMMENT
ADVICE FROM THE ACC

The Advisory Committee on the Constitution offers the following advice to the 219th General Assembly (2010) regarding Item 16-01.

Rationale

The first and second points of this overture call for the General Assembly to commend certain practices and Confessional positions that are consistent with existing constitutional wording and practice and thus do not invoke constitutional questions or issues. The Advisory Committee on the Constitution (ACC) therefore simply notes that action or failure to act upon the first two points would not change the Constitution in any manner.

The third point regarding the recommendation to discontinue efforts to include the Belhar Confession in The Book of Confessions—with comment—raises questions regarding the integrity of the existing process for amending The Book of Confessions—as well as what would be the status of the “comment” to be added.

With regards to the existing process:

Sections G-18.0201a and b make clear the process of amending The Book of Confessions. Because of the position The Book of Confessions holds in the hierarchy of authority in the Presbyterian Church (U.S.A.), the process for adding a confession or amending one or more confessions, is more exhaustive than amending the Book of Order and requires a super-majority of presbyteries voting affirmatively for there to be a change. One of those “additional constraints” is the formation of a “special committee” to consider the proposal and consult with the committee or governing body, and to report its recommendation.

If the action proposed by this overture (“…to discontinue efforts…”) were to precede the report of the Special Committee assigned to consider the Belhar Confession, it would be in conflict with G-18.0201b and thus would be questionable on parliamentary as well as Constitutional grounds.

If, after receiving the report and recommendation of the Special Committee on the Belhar Confession, the 219th General Assembly (2010) agrees with the intent of this overture, the appropriate action at that time would be to disapprove the recommendation of the special committee.

With regards to the “following comment”:

The Advisory Committee on the Constitution advises against approval of this portion of section three because it is unclear exactly what the General Assembly is being asked to do by voting on this comment—and because it is impossible to ascertain what the consequences would be in doing so.

Implications for the proposed Form of Government: Approval of Item 16-01 would have similar implications for the proposed Form of Government that it would have on the current Form of Government.
COMMENT
ACREC Advice and Counsel

      Item 16-01 on commending confessions that uphold the oneness of all believers and discontinue efforts to include the Belhar Confession in The Book of Confessions.

      The Advocacy Committee for Racial Ethnic Concerns advises that Item 16-01 be disapproved.

Rationale

      In recommending both (a) confessions upholding the oneness of all believers, and (b) that the Belhar Confession not be included in The Book of Confessions, Item 16-01 ignores the confession’s emphasis on the unity of the whole church. The Belhar Confession arose in a context of racial hatred and oppression, when the church was separated by sinful practice and belief. The confession states that belief in Jesus is the only condition for membership, arguing for a radical unity in Christ.

      Item 16-01 is concerned about the use of the confession for other purposes. Part of the human condition of sinfulness is the use of published texts, including but not limited to the Bible, throughout Christian history, to support a variety of practices, including slavery, oppression of women, and corporal punishment of children. The social history of South Africa and the U.S. are similar in that the economic systems of both countries were built on racially divisive policies that were subsequently rejected after years of struggle and resistance. While the U.S. “revolution” occurred earlier than South Africa’s, we still do not treat our neighbor as we want to be treated, and deep-seated anger and unforgiveness runs strong in our society. The U.S. is still in need of healing, a need that grows even greater today because American society is more than just descendants of European and African peoples. We are more diverse in culture, race, and ideas, and as a result, there is a need to gather together all groups with love, based upon the common principles of reconciliation, justice, and unity. The assembly is called to judge the Confession of Belhar on the theological argument and thought contained as it seeks the will of God for the PC(USA) at this moment.
ACSWP Advice and Counsel

The Advisory Committee on Social Witness Policy (ACSWP) advises the 219th General Assembly (2010) that Item 16-01 be disapproved.

Rationale

The Belhar Confession adds a voice from the Reformed church in the global south to our Confessions. In the context of theologically justified division of Christians by racial category, Belhar identified the grace of Christ as the gift to the church that would enable it to manifest reconciliation with God and one another. But Belhar stresses that if the church is to be the church it is called to be, it must make visible that reconciliation. It asks us to look at our church and see what others see. Do others see a people reconciled in Christ, bearing one another’s burdens, needing and fulfilling one another’s hopes? Belhar asks how we can be the church of Jesus Christ and not exhibit this gift of unity across racial divides. Where divisions separate us, causing suffering, poverty, violence, and injustice, Belhar reminds us that God is a God of justice, the one who hears the cries of the oppressed.

In our divided cities, in our divided world, Belhar speaks a new word of hope learned in the crucible of apartheid and still relevant and fresh for us today.

We draw the assembly’s attention to the January 2010 Colloquium of the World Alliance of Reformed Churches on the Accra Statement and the Belhar Confession, co-sponsored by the Advisory Committee on Social Witness Policy (ACSWP) and the Advocacy Committee for Racial Ethnic Concerns (ACREC), and attended by participants from most of the Reformed churches of North America and the Caribbean. That Colloquium demonstrated the current role of the Belhar Confession within a number of Reformed churches as they deal with challenges of globalization.

This Colloquium, or structured conversation, was designed to explore complementary elements in the Accra document and the Belhar Confession of the Uniting Reformed Church of Southern Africa, and to relate both of these to the North American and Caribbean context, where matters of race and economic justice are closely intertwined…. This message from the participants is meant to be part of the larger conversation about the Accra Confession endorsed by the 24th General Council [of the World Alliance of Reformed Churches]. It recognizes that our Reformed tradition itself is a continuing conversation that reflects the democratic ethos and ethical commitments linked so firmly to John Calvin’s example in last year’s 500th anniversary celebration of his birth. Because of the linkage of race and economic justice, it was appropriate to hold the colloquium on the Martin Luther King, Jr. weekend. The words of the Belhar Confession came alive as we prayed at the news of the grievous earthquake in Haiti: “the church must stand by people in any form of suffering and need.” This tragedy underlined part of the Caribbean context illuminated by Belhar, one of historic enslavement, colonialism, neo-colonialism, white racism, environmental degradation, and the extreme poverty that is in substantial measure traceable to the former identified realities. (See the complete text of this four-page message online at: http://www.pcusa.org/acswp/pdf/accrabelharcolloq.pdf.)
ACWC Advice and Counsel

      The Advocacy Committee for Women’s Concerns advises that the 219th General Assembly (2010) disapprove this overture. The ACWC advises including the Belhar Confession in The Book of Confessions. The ACWC further counsels the 219th General Assembly (2010) to replace the exclusive language for God with expansive language throughout the confession.

Rationale

      The Advocacy Committee for Women’s Concerns (ACWC) advocates for standing in solidarity with people who are marginalized due to race, gender, or sexual orientation. The ACWC strongly advises that the exclusive language for God that is part of the current translation of the Belhar Confession either be noted as exclusive language or changed to represent the expansive language for God that is a part of the biblical tradition. The ACWC recognizes the South African church context in which Belhar was written is different from the context of discussions in the United States; however, the oppression of women persists in South Africa and all around the world.

      While exclusive language for God may not be a primary cause of women’s oppression, exclusive language is certainly a reflection of patriarchal society and encourages us to see women as subordinate to men and to view men as more closely resembling God’s image. If we are to truly confess solidarity with all people who are oppressed and to witness against apartheid of all forms, then we must also address the language that divides women and men and encourages us to see separate and often very unequal roles as divinely ordained. Other churches who have adopted this statement have used the translation that the PC(USA) is considering. The original language was altered to represent inclusive language for human beings. However, our church, the PC(USA), unlike many other churches, has already adopted a confessional statement that refers to God as both father and mother (see The Brief Statement of Faith, adopted in 1983). This progress concerning the affirmation of women and inclusive language for God should be reflected in Belhar as well. The ACWC urges the 219th General Assembly (2010) to affirm Belhar and to consider the need to replace the language for God in the confession itself.
CONCURRENCE
Presbytery of Central Washington (with Additional Rationale)

Simply put, while the Belhar Confession was an important statement about racial reconciliation in the context of the South African apartheid system and offers sound advice for issues of unity today, it does not meet the standards of a confession as defined in Chapter II in the Form of Government, “The Church and Its Confession”(Book of Order, G-2.0100–.0500).

Background

“… Boesak was also instrumental in drafting the 1986 Belhar Confession, which I welcomed at the time as an important confessional statement about race relationships. He now appeals to that document in support of his advocacy for gay-lesbian ordination. In a recent insightful blog posting, ‘The Belhar Confession & God’s Final Revelation,’ Violet Larson argues that this is a good reason to question the theological adequacy of the Belhar Confession, precisely because of the use to which it is being put these days by proponents of full inclusion on same-sex topics. I agree with her. While that document spoke forthrightly against the injustices of apartheid, it did not explicitly appeal to biblical authority. That it can now be seen by some of its drafters as capable of being extended to the full inclusion of active gays and lesbians in ministry says something about the weaknesses of Belhar—not as an important prophetic declaration in its original context, but as a statement that can stand on its own as a normative confession…” (Dr. Richard Mouw, President, Fuller Seminary, The President’s Blog, <http://www.netbloghost.com/mouw/?p=108>.)

 
Presbytery of San Joaquin