Presentation

1994-12-06·Sermon

PRESENTATION
FIRST PRESBYTERIAN CHURCH, TULSA, OK

DECEMBER 6-7, 1994

JOHN M. BUCHANAN, PASTOR
FOURTH PRESBYTERIAN CHURCH, CHICAGO

SCRIPTURE
Romans 13:8-10, Mark 2:18-22

"No ONE PUTS NEW WINE INTO OLD WINE-
SKINS...” -Mark 2:22 (NRSV)

WHY I aM A PRESBYTERIAN ... It rs
SOMETIMES SAID THAT THE TROUBLE WITH
MOST RELIGION IS THAT IT IS BUSY PROVID-
ING ANSWERS TO QUESTIONS NOBODY IS
ASKING ...

Ir I 4 SURE) OF AMATHING, THIS

MORNING IT As ae & FEW PEOPLE| LIE AWAKE

ASKING, way 13 HE AP cerrenrant”

viN —T os CUA A aa be = lok
How \ a Ha ner 4S-AN- EINTERESTING™ AND
~ CRITICAL MOMENT FOR RELIGIOUS DENOMINA-
TLoMS-EW-THTS-COUNTHDS) ARE THEY ANACH-
———

RONISMS, | PHENOMENA WHICH EMERGED OUT OF
So Sr ae

A PARTICULAR HISTORIC SITUATION AND

WHICH NOW NEED TO FADE away? (OR) ARE
———————

THEY OF PERMANENT vaue? \Is THERE

SOMETHING ABOUT PRESBYTERIANISM, METHOD-

—_—_—_—"—

ISTISM, LUTHERANISM THAT NEEDS PRESERV-

ING AND DESERVES CELEBRATING? hAAs

It Is, BY HE WAY, REFORMATION
SUNDAY FOR PROTESTANTS AND FOR ALL

CHRISTIANS, THE WEEK, OF ALL SAINTS Day,

WHEN THE CHURCH HAS ALWAYS LOOKED BACK
Zoxcun i AND REVIVED ITS MEMORY AND
0

METHING OF ITS IDENTITY .%.

Lele MM Wer Wwovid be

WMes suntan pVoreg- Wle Vs .

a,
So, INDULGE ME PLEASE AND THINK
, ae
WITH ME ABOUT WHAT MAY BEA QUESTION OF

SOME mpear: WHY PRESBYTERIANISM?

<camennm - For THE RECORD I'M A PRESBYTERIAN

—=—

BECAUSE MY PARENTS WERE.\ I WAS BAPTIZED
——SS =!

IN A PRESBYTERIAN CHURCH, | ATTENDED

SUNDAY SCHOOL, \WAS CONFIRMED, PARTICI-
fee ne

ee. —_—— —=—3.

PATED IN YOUTH FELLOWSHIP AND CHURCH
———— = =e

CAMP.\ PRESBYTERIANISM IS ALMOST AS

DEEPLY A PART OF WHO I AM AS MY NAME.

nw... __
——

( But) I AM ALSO A PRESBYTERIAN BE-
P ——e——e

CAUSE I CHOSE TO BE. \ WHEN I LEFT THE

BASIC STRUCTURES OF LIFE -- FAMILY AND
——= ——————

COMMUNITY -+ I ALSO LEFT MY CHURCH FOR A

WHILE AND WANDERED AROUND IN THE WILDER-
eo aE- —-— a

NESS, TRYING TO DECIDE WHO I WAS AND WHO

I WANTED TO BE.\\ AND I DISCOVERED WHAT

MANY OF US DISCOVER IN THAT PARTICULAR
ees

=e ==

WILDERNESS, NAMELY THAT WHILE OUR FAMILY
ee al

MAY NOT BE THE MOST WONDERFUL FAMILY IN

—
THE WORLD, \ IT IS( OUR FAMILY AND THERE IS

aan y ——.

MUCH ABOUT IT THAT IS ADMIRABLE. | AND so
oe, EE -

WITH MY CHURCH,\ FROM THE OUTSIDE LOOKING

IN, IT APPEARED DIFFERENT, STRONGER,

MORE ATTRACTIVE THAN IT DID FROM THE
———

INSIDE LOOKING OUT, NOT UNLIKE NOAH’S
eee | oem a

ArK, I SUPPOSE, TO WHICH THE CHURCH IS

OFTEN LIKENED ,ANDeAGOUTEWHEOH SOMEONE
————s — a

——
QUIPPED THAT THE STENCH INSIDE IS SOME-
—: Se , eed

TIMES SO BAD THAT LEAVING SOUNDS LIKE A
Goop IDEA, \EXCEPT FOR THE FACT THAT
. EEE Sea
THERE IS A STORM OUTSIDE AND A PERSON
COULD EASILY DROWN.
—
IN ANY EVENT,| AFTER A SERIOUS
a
FLIRTATION WITH ANOTHER ECCLESIASTICAL
————.....
TRADITION,\ AND AN EVEN MORE SERIOUS
\S
CONSIDERATION OF THE MOST POLITICALLY

TS _

CORRECT OPTION -- THE TIME BEING THE

1960s -- NAMELY, A COMPLETE REJECTION OF
INSTITUTIONAL RELIGION AS HYPOCRITICAL
AND OPPRESSIVE, \ I CAME BACK_TO WHERE I

HAD STARTED, \ RECLAIMED MY. TRADITION, | OR
——— saad

RATHER CLAIMED IT AUTHENTICALLY FOR

wer Ss —————————
MYSELF, AND ASKED THE PRESBYTERIAN
CHURCH IF IT WOULD HAVE ME.

Fortunes for we, ake OC said cs

In June oF 1963 I WAS HOME AGAIN,

FOR THE FIRST TIME, NOW A MINISTER OF
WoRD AND SACRAMENT AND THE SYMBOL OF
THAT DECISION -- MY DECISION TO BE A
PRESBYTERIAN AND THE PRESBYTERIANS TO
ALLOW ME IN -- IS MMSE’ TWO WHITE STRIPS
OF CLOTH WE WEAR ON SUNDAY. | Nor ALL
PRESBYTERIAN MINISTERS WEAR THEM BY THE
WAY. But—FourtH-GHURCH™CLERGY ALWAYS

HAVE; AND I ALWAYS HAVE \ THEY ARE

SOMETIMES CALLED "PREACHING BANDS," OR

"GENEVA TABS." | THEY ARE SAID TO REPRE-

_———

SENT THE TWO FOUNDATIONS OF CALVINISM --

THE LAW AND THE GRACE OF Gop.\ I DON’T

KNOW ABOUT THAT.\ WHAT THEY MEAN TO ME
ere

—

Is GENEVA, WHERE THIS CHURCH, THIS

Se —a

TRADITION, MY FAMILY, THAT I AM GRATEFUL

ees,
=

AND PROUD TO NUMBER MY SELF AMONG,
BEGAN. \ GENEVA TABS REMIND ME WEEKLY OF
_ were
WHO I AM AND OF THIS UNIQUE RELIGIOUS
en, UE REL
TRADITION CALLED REFORMED PRESBYTERIAN

WHICH I CLAIM AS MY OWN.

AND YET, EVEN THAT -- THAT PERSONAL
al

———————_____,

LOYALTY TO A PARTICULAR RELIGIOUS TRADI-

—|

TION --\1s A BIT OF AN ANACHRONISM, IS
———
IT NOT?
BRAND LOYALTY, DENOMINATIONAL
ORIENTATION, \DOES NOT RANK VERY HIGH
al ee

WHEN PEOPLE CHOOSE A CHURCH. \ ASK A

GROUP OF PRESBYTERIANS ANYWHERE WHY THEY

ARE MEMBERS OF A PARTICULAR CONGREGATION
AND THEY WILL SAY THINGS LIKE,( "IT's

gegen a an

cLose, [we LIKE THE MUSIC, |THE CHILDREN’S
——* =
PROGRAM, | THE PREACHING, THE PEOPLE, THE
a _—- EE
BUILDING, MY WIFE OR HUSBAND OR PARENTS
a SE
MAKE ME GO."\ ALMOST NO ONE SAYS, "I
BELONG BECAUSE IT'S PRESBYTERIAN. "| THE
- oe
SAME IS TRUE FOR METHODISTS, UNITED
ae
CHURCH OF CHRIST AND TO_AN EXTENT,

EPISCOPALIANS.

INTERESTINGLY, DENOMINATIONS ORIGI-
eS ae
NALLY SERVED TO PRESERVE_ETHNIC OR

NATIONAL IDENTITY FOR IMMIGRANTS TO THE

New wornp. - TF you ene lap * Garrison Kl, .

—— Lule lValeegm

As NATIONAL AND ETHNIC IDENTITY Lut, hu,

RECEDED, DENOMINATIONS IN THIS CULTURE ve \s 4U 4
SS ——_

TOOK ON A NEW FUNCTION. | ts 1929 _H. Nor weg dan
— == eee
Cuc law
RICHARD NIEBUHR WROTE A CLASSIC STUDY Ss.
=—_——— > east j
CALLED |"THE SOCIAL SOURCES OF DENOMINA- | ~
| | amgyes
TIONALISM") WHICH OBSERVED THAT THERE WAS |
A RELIGIOUS SOCIAL EET VANCE
——
7 ets

PACKARD WROTE ABOUT IT IN HIS FAMOUS_195

BOOK THE STATUS SEEKERS. | He REFERRED TO

\ "THe LONG ROAD FROM PENTECOSTAL TO
—_——=---*

EPISCOPAL."| BASED ON INCOME, PEOPLE
—_—_—s
MIGHT MOVE FROM PENTECOSTAL TO BAPTIST
ae.

To METHODIST TO PRESBYTERIAN TO EPISCO-
—— ws _—y

PAL, THE TOP_OF THE HEAP ECONOMICALLY.

BuT EVEN THE SOCIAL FUNCTION OF

DENOMINATIONS..IS NOW GONE. \ THE OLD

a
SOCIAL HIERARCHY IS GONE. \ WADE CLARK
Se we

RooF AND WILLIAM MCKINNEY ARE TWO SOCI-
OLOGISTS WHO STUDY RELIGION. \ IN THEIR
ie
WIDELY READ AMERICAN MAINLINE RELIGIONS
THEY DESCRIBE OUR NUMERICAL DECLINE AND
Sees
THEN INCLUDE A HILARIOUS WALL STREET
JOURNAL FEATURE ARTICLE WRITTEN BY JACK

CASHILL.

[omy STRATEGY IS TO CONSOLIDATE THE

VARIOUS NAME BRANDS, EVEN THE STRONG,

<—

FLAGSHIP BRANDS LIKE SOUTHERN BAPTIST,
INTO ONE IDENTIFIABLE EXXON-LIKE ENTITY.|
THE TARGET AUDIENCE HERE IS Mom, DAD,
BUTCH AND SIS - SOLID SUBURBAN AMERICANS
WHO WANT A LITTLE GoD IN THEIR LIFE AND
A PLACE TO GO BEFORE BRUNCH. | AND, AFTER
TEST-MARKETING VARIOUS POSSIBILITIES, I
HAVE DECIDED ON THE NAME MIDDLE AMERICAN
CHRISTIAN CHURCH, OR MACCHURCH FOR AD

purposes. \ [Jack CASHILL, WALL STREET

JourNAL, 7/30/85, IN ROOF AND MCKINNEY,
P. 229]

CASHILL, AN ADVERTISING EXECUTIVE,

CREATED A MARKETING PLAN FOR REVITALIZ-
el _
ING THE MAJOR RELIGIOUS FAITHS.\\ JUDA-
=

ISM, HE SAID, DEFINITELY NEEDS A NEW
PRODUCT FOR Baby Boomers; |FoR ROMAN
CATHOLICS A MARKET-SEGMENTATION AP-

PROACH: \"’RC LIGHT’ FOR LIBERALS,\ ‘RC

CLASSIC’ FOR TRADITIONALISTS, ¥RC FREE'
. —— = eee

Wee

FOR THOSE INTERESTED IN LIBERATION THEOL-
ocy." PROTESTANTISM PRESENTS SPECIAL
PROBLEMS: | INDIVIDUAL _CHURCHES WILL HAVE
TO UNDERSTAND THAT THERE IS ONLY SO MUCH

quam
THEOLOGICAL SHELF SPACE} THAT PRODUCT
DIFFERENTIATION IS NOT VIABLE FOR GO-AS-
YOU-PLEASE PROTESTANTS; THUS THE MIDDLE
AMERICAN CHRISTIAN CHURCH OR

"MacCuurcH."\ [IBrp]

PRODUCT DIFFERENTIATION IS NOT VERY
ed
rmporranr. \\I1 NEVER REALLY WAS INTENDED

TO_BE, \ THe THEOLOGICAL DIFFERENCES
BETWEEN PRESBYTERIANS, METHODISTS,

LUTHERANS, UNITED CHURCH OF CHRIST,
BAPTISTS ARE minmMat.\\ WE DIFFER IN THE

—_—---.

WAY WE GO ABOUT BEING A CHURCH BUT THERE
~ ee 5

ARE NO SUBSTANTIVE DIFFERENCES IN OUR

BELIEFS. | THE SAME IS TRUE BETWEEN
PROTESTANTS AND Catwotzcs.\ THE FUNDA-
ea [eee a —

MENTALS ARE THE SAME. \Wwe BELIEVE IN GOD
_—|

eee

THE CREATOR\ AND Jesus CHrr1st as Gop’'s

INCARNATION, \AND THE WORK OF |

—

THE SPIRIT
IN THE WORLD| AND THE CHRISTIAN VOCATION
TO BE FAITHFUL AND TO LIVE IN THE LOVE

—_—_——-

OF CHRIST.
eee

(So, )wHEN SOMEONE SAYS,\"TELL ME
WHAT PRESBYTERIANS BELIEVE," ) THE ANSWER
IS THE SAME THING AS METHODISTS OR
BAPTISTS OR CATHOLICS BELIEVE: THE
GOSPEL OF Jesus Cuarst,} Ouro NEW
MEMBER STATISTICS INDICATE THAT PRODUCT
DIFFERENTIATION@=IS NO, LONGER VERY IMPOR-
TANT AT ALL. IN THE FIVE MONTHS BETWEEN
JUNE AND OCTOBER,/WE RECEIVED 110 NEw
MEMBERS: ONLY 23, ONE IN FIVE, WERE
PRESBYTERIANS.

WHAT DOES DIFFERENTIATE BETWEEN

CHURCHES IS THE ETHOS, THE STYLE, THE
We en a,

MISSION PRIORITIES AND THE MATTER OF

AUTHORITY -- WHO HAS IT AND HOW IT IS
EXERCISED. \ AND SO BEAR WITH ME AS WE
THINK ABOUT WHO WE ARE.

WE BEGAN IN THE MIDDLE OF THE
SIXTEENTH CeNTuRY,\ ABOUT THIRTY YEARS

SS Ss nw eee
AFTER MARTIN LUTHER CHALLENGED THE
AUTHORITY OF THE ROMAN CHURCH AND START-
ED THE PROTESTANT REFORMATION. | JOHN
CALVIN WAS A FRENCH LAWYER WHO WAS
INTERESTED IN REFQRMATION THINKING, WAS
EXILED FROM FRANCE, | SETTLED IN GENEVA,

——s ————— oe
SWITZERLAND,| WROTE ONE OF THE MOST
Vw —_——

IMPORTANT THEOLOGICAL AND POLITICAL
WORKS EVER PRODUCED, THE INSTITUTES OF
THE CHRISTIAN RELIGION, \ BECAME A RE-
TT ————S

FORMED PASTOR, \AND WAS PERSUADED BY THE

GENEVA POLITICAL POWERS TO SETTLE THERE
need

AND TO ORGANIZE THE CHURCH AND THE CITY

ACCORDING TO THE NEW PRINCIPLES HE HAD

=_—-F

BEEN WRITING asour.\ SO HE DID AND THE
=

RESULT WAS A NEW WAY OF BEING A CHURCH:
HE, PARDON THE EXPRESSION, WAS ONE OF

THE GREAT "RE-IMAGINERS" OF ALL TIME!

CALVIN IMAGINED A CHURCH WHOSE
AUTHORITY WAS NOT IN ITS HIERARCHY BUT
—— ee»

ITs PEOPLE. \ THAT WAS A REVOLUTIONARY
ae =——eo—- =
IDEA, A DANGEROUS AND RADICAL IDEA IN

a vi Se
THE POLITICAL ARENA. \ Cacvin SAID THAT
_——— , ———!,
NOT ONLY DOES THE INDIVIDUAL HAVE THE
Lennie Sentient
RIGHT TO PARTICIPATE IN THE PROCESS BY
——s ees

WHICH AUTHORITY IS EXERCISED BOTH
ECCLESIASTICAL _AND CIVIL, \ NO AUTHORITY
HAS THE RIGHT TO COERCE THE INDIVIDUAL’S

nwo

vt
CONSCIENCE. \ Gop ALONE IS LORD OF THE
—

CONSCIENCE.

AND FURTHERMORE, SAID CALVIN, THE
——.-~
INDIVIDUAL WHO HAS RIGHTS AND AUTHORITY

NEEDS TO BE EDUCATED, \TO BE ABLE TO READ

-_— er ew

AND REASON AND SO IT IS ONE OF THE

PRIMARY RESPONSIBILITIES OF CIVIL AUTHOR-
ae
ITY, NOT JUST WEALTHY FAMILIES, TO

EDUCATE THE YOUNG.
. ed

AND, HE SAID, \ TRUTH LEADS TO_GOOD-

NESS; \RELIGIOUS FAITH IS TO BE EX-
PRESSED, NOT JUST IN PERSONAL MORALITY

AND PIETY, BUT IN RESPONSIBLE AND COM-

PASSIONATE AND JUST. POLITICAL ACTION.

AND SO THERE IS A PRESBYTERIAN
=, we -

ETHOS, A STYLE, A WAY OF BEING A CHURCH.
—, 7 ett ott need

AUTHORITY HERE IS NOT IN THE
HIERARCHY \ BUT THE PEOPLE WHO ELECT

potas ay =
REPRESENTATIVES: ELDERS.\ A PRESBYTERI-

a Le anininie

AN PARTICULAR IS TO BE VERY SUSPICIOUS
OF AUTHORITY WHICH IS NOT REPRESENTA-
TIVE. \ A MINISTER CAN'T MAKE MANY DECI-
SIONS WITHOUT THE SESSION.\ WE HAVE NO

BISHOPS AND WE GET NERVOUS WHEN ANYONE

—.

STARTS ACTING LIKE one. \ WE CALL OUR

HIGHEST OFFICERS MODERATOR AND CLERK,
aes, ee --..

x
AND THIS MATTER OF CONSCIENCE.- .THE

——

SONS AND DAUGHTERS OF JOHN CALVIN HAVE
BEEN EVERYWHERE ON THE SIDE OF LIBERTY
IN THE POLITICAL ARENA. \ IT WAS AN

IMPORTANT MOMENT FOR ME WHEN IN FRESHMAN

ee og

GOVERNMENT I HAD TO READ JOHN CALVIN ON

—————————— —

THE PRINCIPLES OF LBeRTY. \ JOHN KNOX, A

DISCIPLE OF CALVIN, TOOK PRESBYTERIANISM
BACK TO SCOTLAND AND FOMENTED_A REVOLU-
TION WHICH RESULTED IN FREEDOM OF RELI-

GION AND CONSCIENCE. \ PRESBYTERTANS WERE

one

HERE, ON THIS CONTINENT, IN 1640 AND BY

THE TIME OF THE AMERICAN REVOLUTION HAD

STRONGLY SIDED WITH THE PATRIOT CAUSE.

WILLIAM PITT, ON THE FLOOR_OF PARLIAMENT

CALLED THE SKIRMISH IN THE COLONIES "THE

eel

PRESBYTERIAN revoir." \ THe ONLY CLERGY TO
—E —eee” tit

SIGN THE DECLARATION OF INDEPENDENCE WAS
ONE OF OURS, JOHN_WITHERSPOON, MINISTER
AND PRESIDENT OF THE COLLEGE OF NEW
Jersey. \ You WILL FIND THE PRESBYTERIAN
CHURCH PRESSING FOR PERSONAL FREEDOM ALL
ALONG THE OFTEN CONTROVERSIAL POLITICAL
spectrum. \ We WERE DEEPLY INVOLVED IN

THE CIVIL RIGHTS MOVEMENT?) WE ARE HIS-

TORICALLY OPPOSED TO ANY GOVERNMENT
EE bi —

COERCION OF CONSCIENCE; \WE ARE FOR THE

DIGNITY AND RIGHTS OF INDIVIDUALS TO
Eo

DETERMINE THEIR OWN DESTINY.

AND EDUCATION: \THe MAJORITY OF THE
—ae Soe peed
COLLEGES IN THE COLONIES AND POST-COLO-
NIAL PERIOD WERE STARTED BY PRESBYTERI-
ANS AND OTHER REFORMED CHURCHES, AND
ACROSS THE COUNTRY ,\ SOME SIXTY COLLEGES
AND UNIVERSITIES TODAY ARE STILL RELATED

TO THE PRESBYTERIA H. (Gare For-

EST -MrL-LIKIN; MONMOUTH IN ILLINOIS.

ONE OF OUR VERY_DISTINGUISHED
eT

THEOLOGIANS, EDWARD FARLEY, SAYS,

(ot, WE HAVE A GENIUS IT IS NOT SO MUCH

IT IS A_WAY OF TRANSCENDING OUR DEPOSIT-

ED TRADITIONS UNDER THE CONSTANT NAGGING
PRESSURE OF THE QUESTION OF TRUTH.” \

[THE PRESBYTERIAN PREDICAMENT, P. 52]

BECAUSE WE BELIEVE SO PASSIONATELY IN

THE SOVEREIGNTY OF GOD AND THE HUMAN

CONSCIENCE, \WE BELIEVE THE QUESTION OF

TRUTH IS AN OPEN ONE AND THAT WE ARE
CALLED TO SEEK THE TRUTH WITH OUR MINDS
AND HEARTS AND SPIRITS. \ WE BELIEVE THAT
SCIENCE AND ACADEMIC INQUIRY ARE HOLY
PURSUITS, NEVER, NEVER THE ENEMY OF

RELIGION.

ONE OF THE GREAT MOMENTS IN THE
HISTORY OF THIS CONGREGATION, IN FACT,

WAS WHEN DAVID SWING, ONE OF ITS PASTORS

IN THE YEARS AFTER THE CIVIL WAR, WAS

TRIED FOR HERESY BY THE PRESBYTERY OF
ie ne ——s

CHICAGO FOR SAYING Tat \"CHurcH CONFES-

SIONS WERE NOT DEPOSITS OF ABSOLUTE

Cs etic. TRUTH BUT STATEMENTS HAVING A USEFUL
cro ve ree
Cv Lr ° FUNCTION FOR A SPECIFIC TIME AND SITUA-
“ or TION." \ THE PRESBYTERY EXONERATED HIM. “~
~ > - n
qe cos
ww * OuR_HERITAGE:
we .
wee -INDIVIDUAL_RIGHTS AND RESPONSIBIL-

were oe

ITIES IN CHURCH AND WORLD;

-THE PURSUIT OF TRUTH AND THE LIFE
nein a —,

OF THE MIND, COMMITMENT TO EDUCATION;

-COMMITMENT TO THE LIFE OF FAITH IN
—_

THE WORLD. based sob ae EIA 5 +
=P De\ vera + webncess CS al peal ‘

I BELIEVE THIS IS A PRECIOUS AND IMPOR- fale e eu +
TANT INHERITANCE AND THAT THE LIFE OF ow

THE WORLD,\ THE NATION, THE COMMUNITY, “im \sye* “1
— ~ Ana deb ab —

WOULD BE IMMEASURABLY POORER WITHOUT ares eve
THEM. YOU WILL NOT HEAR MUCH ABOUT THAT Cava, wea?
KIND OF RELIGION.\ HOW TRAGIC IF MIND- on aha’ ——

LESS PIETY, NOT OPEN TO NEW TRUTH, WERE
ALL THE CULTURE EVER HEARD ABOUT CuRIS-

TIANLTY.. .

FARLEY THINKS, AND I BELIEVE, THAT

THE PHRASE THAT BEST DESCRIBES US IS

"CRITICAL MODERNISM."
———————eeee

WE ACCEPT SCIENCE -- SCIENTIFIC
INQUIRY, NOT AS THE ONLY ARBITER OF
TRUTH, BUT AS A GIFT OF GOD AND A HUMAN

nr SSS

RESPONSIBILITY.
—

WE ARE NOT BIBLICAL LITERALISTS.
—E———————ee
WE BELIEVE IT IS CRITICALLY IMPORTANT TO
ENGAGE IN HISTORICAL ANALYSIS OF THE
Bree. | WE SHOULDN'T HIDE THAT OR BE
ww —_-s
SHAMED or_rr.\ WE SHOULD CELEBRATE IT

AND TEACH OUR CHILDREN THAT THE TRUTH OF
-_—]

—_—".

SCRIPTURE IS ACCESSIBLE TO THE HUMAN

INTELLECT WHEN IT IS DOING WHAT IT DOES

BEST - CHALLENGES, PROBES, QUESTIONS.

AND WE ARE "MODERNISTS,"/A WORD

_———E—E—

OFTEN USED AS A crirrcrsm.\ WE LIVE IN
———————————

THIS wORLD.\ OUR HEARTS AND MINDS AND
—————— —

BODIES BELONG TO GOD, BUT WE LIVE IN THE

YEAR 1994, AND FRANKLY WE ARE FAR MORE

_-_

CONCERNED ABOUT THE FUTURE THAN WE ARE

ABOUT THE PAST -- THE WORLD WE ARE

GIVING TO OUR CHILDREN AND GRANDCHIL-
DREN, THAN THE WORLD OF OUR_GRANDPAR-

ENTS.

Ano I’m A PRESBYTERIAN BECAUSE I

CHOOSE TO STAND IN A LINE OF OTHERS WHO

HAVE FAITHFULLY WITNESSED TO GoD’S LOVE

AND GRACE IN JESUS CHRIST AND ee CONSE-
———— —— ae

QUENT SOCIAL AND POLITICAL IMPERATIVES.
dnt ta, ES hl

I'm A PRESBYTERIAN BECAUSE OF THE
eee
WITNESS OF MY CHURCH IN THE WORLD. \ I AM
A MEMBER OF OUR CHURCH’S SOARS OF PEN-
nNT*
SIONS. \ WE MET LAST WEEK IN CALIFORNIA
AND WHILE THERE VISITED A RETIREMENT
- i rE
FACILITY FOR MISSION PERSONNEL AT
DUARTE. \ We OWN THE FACILITY BECAUSE
—=
RETIRED MISSIONARIES DON’T HAVE MUCH OF
—e——"
ANYTHING:\ NO HOME, NO EQUITY, OFTEN NO
FURNITURE AND NO SAVINGS. \ I WAS DEEPLY

TOUCHED.

I MET AND TALKED WITH A “ WHO
WITH HER HUSBAND-HAD“ TAUGHT FOR FORTY _

YEARS AT THE AMERICAN UNIVERSITY IN

Founded

BEIRUT,| A VERY CRITICAL UNIVERSITY S#RT-

~2R BY HER HUSBAND'S GREAT-GRANDFATHER, A
=

PRESBYTERIAN MISSIONARY IN THE 1860s.

- *

HER HUSBAND WAS A FOURTH GENERATION
———— ee

PRESBYTERIAN MISSION WORKER TO TEACH AT

—

AMERICAN UNIVERSITY.\ (CHIQAGO a,
GUARD STEVE Kenn 19 THe ON OF THE

orsrinaurteed a a oF AMERICAN

jf
ff

UNIVERSITY, GLARK KERR, WHO/WAS ASSASSI-
NATED BY YERRORISTS SOME YEARS AGO.)
va
Anp I was HOSTED~ON OUR VISIT BY
we We: AND FLORENCE GALLOWAY,* FORTY YEARS

IN CENTRAL AFRICA. | HE AS A PASTOR AND

LINGUIST WHO SPENT HIS LIFE DEVELOPING
WRITTEN LANGUAGE FOR TRIBAL_PEOPLE WHOSE
Sent ————
DIALECT WAS ONLY SPOKEN AND WHO THERE-
—) —
FORE HAD NO WAY TO COMMUNICATE WITH THE
OUTSIDE womae: | SHE, A PUBLIC HEALTH
\ -_ aera

NURSE, SPECIALIZING IN FAMILY PLANNING

AND WOMEN’S REPRODUCTIVE HEALTH ISSUES.

SHE HAD LOTS OF PICTURES OF pastes. | THEY
WERE PROUD OF THEIR FIRST REFRIGERATOR
= v—

AND A COMPUTER.

Ano I ATE DINNER WITH.OLD FRIENDS,
a=
DR. AND Mrs. (NORYAL CHRISTY;\ HE AN_EYE
SURGEON, SHE HIS”NURSE AND SURGICAL
ASSISTANT. | AT THE PRESBYTERIAN HOSPITAL
IN TAXILA, PAKISTAN, DR. AND Mrs.
——_——_—
CHRISTY DEVELOPED CATARACT SURGERY
TECHNIQUES THAT ALLOWED THEIR TEAM OF
PAKISTANIS TO 0 150 CATARACT OPERATIONS
A DAY, EVERY paY.\ PEOPLE FROM ALL OVER
THE WORLD CAME TO WATCH AND LEARN. i
"WHAT'S GOING ON IN TAXILA THESE DAYS,"
T askep. \ DR. CHRISTY DOESN'T TALK MUCH.
(Tuey DO IT NOW, HE SAID. “Wo, I
ASKED. ( "THEM, MY PAKISTANI pocrors. | I
TRAINED SEVEN OF THEM AND THEY ARE
EXPANDING THE CLINIC." "CHRISTIANS?" I

ASKED. "YES, ALL SEVEN."

I'm A PRESBYTERIAN BECAUSE I LOVE
—_— ea

THIS FAMILY AND WHAT IT MEANS AND DOES.

In BEIRUT, PAKISTAN AND ZAIRE ... IN

GREAT AMERICAN CHURCHES LIKE NASSAU

——

IN NEW York, \ Peach TREE TY-ATLANTA)\ IN FuesA &

PHILADELPHIA, PITTSBURGH, CLEVELAND,

PRESBYTERIAN_IN PRINCETON \ FIFTH AVENUE
=,

DENVER, DALLAS, SEATTLE, SAN FRANCISCO,

CHICAGO - LARGE, FAITHFUL, ROBUST,

LIVELY PRESBYTERIAN CHURCHES IN THE Vive.
“Swell suhwes —_—— ‘ mee a
G

CITY; AND IN DECATUR, _ALTON—AND~ SPRING-
| | enti
FIELD- - 11,000 CONGREGATIONS. | AND HERE | Ney
IN CHICAGO AT 64TH AND aw Aa | alleckivad-Y
PRESBYTERIAN, AND SECOND CHURCH AT / nN * No ers
/. wm ves} stl

MICHIGAN AND 20TH; 130 oF US IN AND

Usletr
AROUND THE CITY, A NEW CONGREGATION IN \ _ S\,000 \w «A4
HOFFMAN ESTATES, A STORE FRONT IN HUM- | hh Lis
BOLDT PARK, THE CENTER FOR WHOLE LIFE IN Wa are
CABRINI-GREEN, AND CHILDREN TUTORED AND . SHI Aw
HOUSES BUILT AND HOMELESS FED. Gop's Xo Glatt

SS,

- Yous, Ate
We Pre “

& pow y Svbwh

sue ae

LOVE EXPRESSE N THE WORLD BY PRESBYTE-
RIAN CHURCHES AND INDIVIDUAL PRESBYTERI-

AN CHRISTIANS.

NO ONE PUTS NEW WINE IN OLD WINE-
SKINS JESUS ONCE sarp. \ IT IS SURELY THE
——< —_—_
CLEAREST THING HE EVER sarp. | No TRADI-
Es ee
TION SURVIVES WHICH DOES NOT ALWAYS SEEK
NEW WAYS TO BE EXPRESSED AND CELEBRATED.

ar =<

T. S, ELIOT WROTE AN ESSAY ABOUT

TRADITION ONCE IN WHICH HE SAID THAT
"TRADITION IS NOT SOMETHING YOU
INHERIT.... -PalmT IF YOU WANT TRADITION
YOU MUST OBTAIN IT WITH GREAT LABOR. \
YoU MUST OBTAIN IT WITH INTELLECTUAL
TOIL, \EXISTENTIAL ENGAGEMENT) CONTESTA-
TION AND INTERROGATION." \ [SEE CoRNELL

WEST IN CRITERION, UNIVERSITY OF CHICAGO

DIVINITY SCHOOL, SPRING/SUMMER, 1994]

THERE ARE MANY WAYS TO BE FAITHFUL.
teem mie
THERE ARE MANY WAYS TO RESPOND TO

CHRIST'S CALL TO DISCIPLESHIP. | PRESBY-

_—--

TERIANISM IS ONE, NOT THE ONLY ONE. | BuT

IT IS OURS, YOURS AND MINE FOR A WHILE:
TO ENJOY, CELEBRATE, AND EMPLOY IN THE

WAY WE WORK OUT OUR OWN VOCATIONS. | AND,

ALONG WITH ALL THE OTHER UNIQUE CHURCH
TRADITIONS, THIS ONE, I THINK, IS TO BE
APPRECIATED AND RESPECTED. \ It IS_A GIFT
TO US TO BE HANDED ON TO OTHERS, GENERA-

TION TO GENERATION. AMEN.

View the original scan on the Internet Archive →
Original file: Sermons/1994/1994 Presentation.pdf

John M. Buchanan

Presentation