a_matter of vakue the value of tradition

1996-02-24·Sermon

SCOTTSDALE - MEN'S RETREAT
SATURDAY, FeBRuaRY 24, 1996
FouRTH PRESBYTERIAN CHURCH, CHICAGO
JoHN M. BUCHANAN, PASTOR

A MATTER OF VALUE
THE VALUE OF TRADITION

t
You KNOW THE STORY OF MARK TWAIN S
OBITUARY I AM sure. HE WAS LECTURING IN
caeindine ee ET

ENGLAND WHEN A NEWSPAPER BACK IN AMERICA

SEER ep ateeteereeererny

REPORTER THAT THE AUTHOR HAD oreo. | WHEN

-_ ee

TWAIN HEARD ABOUT IT HE WIRED THE
,

newsparen:( "REPORTS OF MY DEMISE ARE A
BIT PREMATURE."
So, IT SEEMS TO ME THAT EVERY WEEK

te oe

SOMEONE IS PREDICTING,| REPORTING WITH
rr

CONFIDENCE, (THE DEMISE OF THE MAINLINE

CHURCHES, AND PARTICULARLY THE

gov"

PRESBYTERIAN cnurcnf WE ARE

DEFINITIVELY, QUINTESSENTIALLY MAINLINE.

AND WE ARE STUDIED MORE,]| THERE IS MORE
Caine ia

HANDWRINGING ABOUT US -~| FROM INSIDE AND
inanimate

OUTSIDE THE cnurea, | TALK MORE AND

FIGHT MORE ABOUT WHO WE ARE AND WHAT WE
z . eepcrmtiintio teres

OUGHT TO BE AND WHAT IN THE WORLD AILS
Pa]

us, [avo WHATEVER ARE WE GOING TO vo | No

CHURCH SEEMS TO HAVE SUCH CONFLICTED

FEELINGS ABOUT ITS NATIONAL STAFF, ¢&
be

NATIONAL AND INTERNATIONAL PROGRAM

nzsszon: | O CHURCH HAS AS MANY STRONG,
a, a

INTERNAL ADVOCACY ORGANIZATIONS WITH

FHEIR OWN PROGRAMS, CONSTITUENCIES AND
PR EE

FOR BETTER OR FOR WORSE NEWSPAPERS

CLAIMING TO BE TELLING THE TRUTH ABOUT

THE WHOLE CHURCH.
en,

Do You KNOW WHAT MAINLINE MEANS AND

WHERE THE TERM CAME FROM? [zr IS A

RAILROAD TERM, A PENNSYLVANIA RAILROAD

ee ae

TERM TO BE PRECISE.| THAT FACT ALONE

eee ee
SHOULD GIVE US pause. | MAINLINE REFERS
— . a,

TO THE LARGE, RAIL ARTERY OUT OF
| Wel,

PHILADELPHIA, HEADED FOR THE ALLEGHENY

MOUNTAINS, PITTSBURGH AND CHICAGO.

ALONG THOSE TRACKS TOWNS GREW UP IN THE

HALCYON DAYS OF RATLROADING, | TouNS
Oe

CONNECTED TO PHILADELPHIA BY THE

Pip apt,

RAILROAD\_ THEY BEGAME KNOWN AS THE

MAINLINE, TOO. Bru aw, Swat, Haunts, Radus-
Bak Cyaweyd «.

I'M NEVER QUITE SURE HOW FAR WE
2a
OUGHT TO GO WITH THES METAPHOR, |BECAUSE

FOR ONE REASON OR ANOTHER -- MOSTLY ITS
im SEs,

INABILITY, OR REFUSAL EVEN TO TRY ATO

Datel

CHANGE AND LIYELIN A NEW FUTURE
CHARACTERIZED BY INTERSTATE HIGHWAYS AND
me EERIE

fae PENNSYLVANTA RAILROAD

JET ENGINES)
BEGAN A SLOW, STEADY DECLINE MERGED

WITH THE New York CENTRAL AND BECAME THE

ned enlist ttc
PENN CENTRAL WHICH CONTINUED THE STEADY
Bad he
DECLINE -- UNTIL THE WHOLE PROJECT WAS
=e ey

ABANDONED AND ABSORBED INTO AMTRAK ~-

oo,

WHICH NOT LONG AGO JUST CANCELLED THE

LAST PASSENGER TRAIN FROM New York To
A AT,

Cutcaco - THE Broapway LImrtep WHICH

wees,
FOR RAILROAD BUFFS IS THE EQUIVALENT OF
a

THE CLOSING DOWN OF PEACHTREE

PRESBYTERIAN CHURCH ~- ATLANTA FOR LACK
——S =

OF MEMBERS.
_—

WELL -- MAYBE WE SHOULD LISTEN TO
5 caine

THE SOCTOLOGISTS AND STOP USING THE TERM
| eel

AND EMPLOYEE MAINSTREAM INSTEAD.
WHATEVER THE TERM, THE PRESBYTERIAN
———

yi AML Ne

CHURCH IS IT.

IN THEIR _NEW BOOK, VITAL SIGNS,
CAANE
MILTON Geass, / JOHN MugLber AND Lours

eee
WEEKS DEFINE MAINSTREAM PROTESTANTISM AS
Pail

THE FOLLOWING COMMUNIONS —

AMERICAN BAPTISTS

CHRISTIAN (DISCIPLES OF CHRIST)

EPISCOPAL

EVANGELICAL LUTHERAN

PRESBYTERIAN CHurcH (U.S.A.)

Rerormep CHURCH

Unitep CHurcH or CHRIST

UNITED METHODIST

THOSE--CHORt RE, SAY THE

COMes\var
AUTHORS) Gommetaor ~~ THEY BELONG TO

THE Natrona Councri oF CHURCHES, WORLD

es)

Councrt oF CHURCHES AND ARE ECUMENICAL
Ss ee

IN OUTLOOK,

“THEY HAVE EXERCISED A

—

DOMINANT INFLUENCE ON AMERICAN
—

CULTURE BECAUSE OF THEIR SIZE

-- AND THER@ ECONOMIC,

POLITICAL AND SOCIAL INFLUENCE

fe ee
OF THEIR MEMBERS."
THEOLOGICALLY -- THESE CHURCHES
‘ina ee

SHARE A PERSPECTIVE THAT APPRECTATES THE
We ere Ry
TENSIONS AND THE DIVERSITY UWHEER THE

| aie

CHRISTIAN GOSPEL: | rue AUTHORS SAY THAT
ag

IN THEIR BETTER MOMENTS THESE CHURCHES
be ae

“HAVE REFUSED TO COLLAPSE THESE

TENSIONS, AVOIDED RIGIDITY IN DOCTRINE
eee er ee, A ee

nave BEEN A MODERATE, CENTRIST

INFLUENCE IN AMERICAN RELIGION AND

ei]
CULTURE.
AND THESE CHURCHES HAVE {ACCEPTED
Danan

POWER AND RESOURCES TO TRY TO SHAPE

a i,

AMERICAN SOCIETY AND THE WORLD TOWARD

~~ irs,

WHAT THEY DEEMED TO BE CONSTRUCTIVE

ra
ENDS. 5

FINALLY --

FEW OCCASIONAL EXCEPTIONS, HAVE BEEN

re
DECLINING -- FIRST IN RELATIVE SIZE TO
RE —
THE REST OF THE POPULATION, AND THEN IN

Pore

REAL NUMBERS. [ Tre SIMPLE, UNVARNISHED

TRUTH IS THAT THERE ARE 25 PERCENT FEWER

eminem EAT
PRESBYTERIANS -- OR, MORE ACCURATELY,
———— ui

MEMBERS OF PRESBYTERIAN CHURCHES

(BECAUSE THERE IS SOME EVIDENCE THAT

THERE ARE AS MANY, IF NOT MORE OF US

THAN EVER: lxr's JUST THAT FEWER OF US
ae

ARE JOINING AND BELONGING TO LOCAL

coneREcaTz0Ns. BUT THE FACT IS THAT WE

HAVE BEEN LOSING MEMBERS FOR 30 YEARS

eertin

AND THAT WE ARE CHEERED WHEN THE ANNUAL
A
é

LOSS IS NOT AS BIG AS LAST YEARS.

OF COURSE WE ARE NOT DECLINING

ner TY THIS CONGREGATION ISN'T
Losznflaty ens. | PEOPLE RO NOT STAY AWAY

FROM THIS CHURCH BECAUSE OF SOMETHING

SOMEONE SAID AT A CONFERENCE IN
fr

MINNEAPOLIS, J]OR BECAUSE OF A 310,000

GRANT THE CHURCH MADE TO ANGELLA DAVIS

27 YEARS AGO, OR BECAUSE OF POLICIES AT

ees AFT a

CHURCH neaoaunnrens.| THIS CONGREGATION

min,

I SENSE ISN'T LOSING MEMBERS. —

BuT WHAT IS HAPPENING IS THAT WE

heetaee ee onal

ARE SPENDING A LOT OF OUR ENERGY AND
bal

INTELLIGENCE AND CREATIVITY TRYING TO
FIND WHOSE FAULT IT Is: | wwosa ro BLAME

FOR our vemrse.| WE ARE DOING A

MONUMENTAL AMOUNT OF HAND WRINGING AND
ee,

FINGER POINTING.

——

AND IN THE MIDST OF ALL THIS I'b
=o,

LIKE TO OFFER A COUNTER PROPOSAL:

—,

NAMELY THAT THE MAINLINE CHURCHES ARE A
OE

VERY PRECIOUS PART OF THIS CULTURE;

THAT IT WOULD BE AN INCALCULABLE LOSS IF
THEY SHOULD DISAPPEAR; \ THAT THERE IS
MUCH ABOUT THEM THAT IS VITAL AND ALIVE

AND THAT WHILE SOME OF WHAT WE HAVE

————

lh . gord

i dus v~
4 hohe

aie

BECOME ACCUSTOMED TO BY WAY GF STRUCTURE
| ne

MAY DISAPPEAR, ome THING NEW WILL BE

BORN AND THE CHURCHES WILL BE

REINVENTED,

I HAZARD THAT PROPOSAL BECAUSE I DO

ey
NOT BELTEVE WE ARE IN THIS BY OURSELVES.
na anette aaa

I BELIEVE THE SPIRIT CREATES THE CHURCH

AND THAT WHERE THERE ARE FAITHFUL MEN
EP eee

AND WOMEN WILING TO BE FOLLOWERS OF

—

JESUS CHRIST THE CHURCH WILL LIVE.

AND I WOULD ARGUE THAT CRITICAL TO

=_— ooo

THE ENTIRE ENTERPRISE; \ THE REBIRTH OF
- ee enmamnemneanaead

MAINLINE CHURCHES ~~ £5 THE PRESBYTERIAN

CrHurcn (U.S.A.).
ONE OF THE SCENARIOS PUT FORWARD BY
en ea

THE SCHOLARS IS THAT DENOMINATIONS
CE,

THEMSELVES ARE AN ANACHRONISM AND,
Fr nce

HAVING SERVED THE AR. PURPOSES, NOW NEED

TO FADE AWAY. | I DQ BELIEVE THAT OUR

bam ened
FUTURE MUST BE AN ECUMENTCAL FUTURE:
emia
THAT THERE IS A ONENESS AND UNITY ABOUT
ee — EASA

THE CHURCH THAT COMPELS US TO BE

— =

TOGETHER.\ But I ALSO BELIEVE THAT THE
EE

RICH TAPESTRY OF THE HoLy CATHOLIC
De ree n ]

CHURCH WE SAY WE BELIEVE IN WHEN WE

RECITE THE APOSTLES’ CREED, hEEDs ITs

INDIVIDUAL TRADITIONS TO BE STRONG AND TO

RETAIN THEIR IDENTITY.

Fork THE RECORD, I'M A PRESBYTERIAN
ee

ies
BECAUSE MY PARENTS were. | I WAS BAPTIZED
‘ee,

IN A PRESBYTERIAN CHURCH, ATTENDED

eee —

SUNDAY ScuooL.| WAS CONFIRMED,

ere
———— —_———,

PARTICIPATED IN YOUTH FELLOWSHIP AND

—————

CHURCH CAMP.

PRESBYTERIANISM IS ALMOST
AS DEEPLY A PART OF WHO I AM AS MY NAME.
But I aM ALSO A PRESBYTERIAN

Yates
BECAUSE I CHOSE ro 8e.( WHEN I LEFT THE

BASIC STRUCTURES OF LIFE ~~ FAMILY AND

ar,

COMMUNZTY -- I ALSO LEFT MY CHURCH FOR A
eee

—

WHILE AND WANDERED AROUND IN THE
Saeeminie

WILDERNESS, \TRYING TO DECIDE WHO I was
a |

AND WHO I WANTED TO BE. { Ano I

DISCOVERED WHAT MANY OF US DISCOVER IN

pte

THAT PARTICULAR WILDERNESS, NAMELY THAT
eee ne .

WHILE OUR FAMILY MAY NOT BE THE MOST

WONDERFUL. FAMILY IN THE WORLD,| IT FSQUR

FAMLLY.AND THERE IS MUCH ABOUT IT THAT
ee

Is ronrnaste. / AND $O WITH MY CHURCH;

FROM THE OUTSIDE LOOKING IN, IT APPEARED

iaiene

DIFFERENT, STRONGER, MORE ATTRACTIVE

THAN IT DID FROM THE ZNSIDE LOOKING OUT,

NOT UNLIKE NoaH's Ark, I SUPPOSE, TO
Ds te P|

WHICH THE CHURCH IS OFTEN LIKENED AND
wee
ABOUT WHICH SOMEONE QUIPPED THAT THE

‘ _

STENCH INSIDE IS SOMETIMES SO BAD THAT

Pa — Andre

LEAVING SOUNDS LIKE A GOOD IDEA, EXCEPT
Fa

FOR THE FACT THAT THERE IS A STORM

OUTSIDE AND A PERSON COULD EASILY DROWN.

IN ANY EVENT, AFTER A SERIOUS

ened ny,
FLIRTATION WITH ANOTHER ECCLESIASTICAL
eee leechers,

TRaprTzoN{ AND AN EVEN MORE SERIOUS

CONSIDERATION OF THE MOST POLITICALLY
ee,
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

RATHER CLAIMED IT AUTHENTICALLY FOR

MYSELF, }AND ASKED THE PRESBYTERIAN
Romer,

CHURCH IF IT WOULD HAVE ME.

Filia
i

In JuNE OF 1963 I WAS HOME AGAIN,
4 “cee

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 -- (zs (SHDagSEEM) TWO WHITE
“tn

STRIPS OF CLOTH I WEAR ON Sunpay. | Not

ALL PRESBYTERIAN MINISTERS WEAR THEM, BY

THE way. | Bur FourTH CHURCH CLERGY

re i

ALWAYS HAVE, AND I ALWAYS HAVE. | Tey
Caen ae

fain ol

ARE SOMETIMES CALLED "PREACHING BANDS," \

OR "GENEVA raps." ( THev ARE SAID TO

————

i
REPRESENT THE TWO FOUNDATIONS OF
ee ine
CALVINISM -- THE LAW AND THE GRACE OF
eS, gg TENET,

coo. 1 DON’T KNOW ABOUT THAT. | WHAT

THEY MEAN TO ME ¥ GENEVA, WHERE THIS

CHURCH, THIS TRADITION, MY FAMILY --

eee

THAT I AM GRATEFUL AND PROUD TO NUMBER

—z

MY SELF AMONG -- BEGAN.\ GENEVA TABS

nell —_—_—
REMIND ME WEEKLY OF WHO I AM AND OF THIS
— — ye

UNIQUE RELIGIOUS TRADITION CALLED

REFORMED/PRESBYTERIAN WHICH I CLAIM AS

MY OWN,

AND YET, EVEN THAT ~- THAT PERSONAL

Ce ool

LOYALTY TO A PARTICULAR RELIGIOUS
2

TRADITION -- IS A BIT OF AN ANACHRONISM,
f ened

IS IT NOT?
a nl

BRAND LOYALTY, DENOMINATIONAL
“eer aE

ORIENTATION, DOES NOT RANK VERY HIGH
sccm,

tee i

WHEN PEOPLE CHOOSE A enue | ASK A

GROUP OF PRESBYTERIANS ANYWHERE WHY THEY

ARE MEMBERS OF A PARTICULAR CONGREGATION

ieee

AND THEY WILL SAY THINGS LIKE{ "IT's
PEs
cose; |we LIKE THE mustc, |THE CHILDREN’S
4 ie
PRogRaM, | THE PREACHING, THE PEOPLE, THE

BUILDING;| MY WEFE OR HUSBAND OR PARENTS

all
MAKE ME co." \ Anos NO ONE SAYS
—!"
BELONG BECAUSE IT'S PRESBYTERIAN.

"THE

SAME IS TRUE FOR METHODISTS, UNITED
pen saan Toy

CHURCH OF CHRIST AND TO AN EXTENT,
EPISCOPALIANS.

—_——

INTERESTINGLY, DENOMINATIONS

Sie ni,
ORIGINALLY SERVED TO PRESERVE ETHNIC OR

NATIONAL IDENTITY FOR IMMIGRANTS TO THE
eters

tne
NEW wortp.| As NATIONAL AND ETHNIC
eon,

IDENTILY, ED, DENOMINATIONS IN THIS
LY.-RECEDED, AU

CULTURE TOOK ON A NEW FUNCTION. In 1929

H. RICHARD NIEBUHR WROTE A CLASSIC STUDY

CALLED ("THE SocraL SOURCES OF

DENOMENATIONALISM") WHICH OBSERVED THAT

THERE WAS A RELIGIOUS SOCIAL HIERARCHY.

VANCE PACKARD WROTE ABOUT IT IN HIS

FAMOUS 1959 BooK THE STATUS Seexens. \ He

REFERRED rr LONG ROAD FROM
(cea,

PENTECOSTAL TO EPISCOPAL.” / BASED ON
ae ane ite,

INCQME, PEOPLE MIGHT MOVE FROM
‘Orient ——

PENTECOSTAL TO Baprist to METHODIST TO
= Lene

Reece

PRESBYTERIAN TO EPISCOPAL, THE TOP OF

eee:

THE HEAP ECONOMICALLY.

BuT EVEN THE SOCIAL FUNCTION OF
Pee,

BENOMENATIONS IS NOW cone. | THE OLD
—_—,

WADE CLARK

SOCIAL HIERARCHY 3S GONE.

Roor and WrLLIAM MCKINNEY ARE TWO

SOCIOLOGISTS WHO STUDY LIGION. IN
yn .

THEIR WIDELY READ AMERTEAN MAINLINE
RELIGIONS THEY DESCRIBE OUR NUMERICAL
DECLINE AND THEN INCLUDE A HILARIOUS

WALL STREET JOURNAL FEATURE ARTICLE

WRITTEN BY JACK CASH

"MY STRATEGY IS TO CONSOLIDATE Ws

THE VARIOUS NAME BRANDS, EVEN
THE STRONG, FLAGSHIP BRANDS
LIKE SOUTHERN BAPTIST, INTO
ONE IDENTIFIABLE EXXON-LIKE

ENTITY. THE TARGET AUDIENCE

HERE rs Mom, Dap, BuTcH AND
SIS -- SOLID SUBURBAN
AMERICANS WHO WANT A LITTLE
Gop IN THEIR LIFE AND A PLACE
TO GO BEFORE BRUNCH. AND,
AFTER TEST-MARKETING VARIOUS
POSSIBILITIES, I HAVE DECIDED

ON THE NAME MIDDLE A ERICANQ

CHRISTIAN CHURCH, MacCuurc y,

ere

FOR AD PURPOSES. [JACK

CASHILL, WALL STREET JOURNAL,

7/30/85, IN RooF AND MCKINNEY,

P. 229]

CASHILL, AN ADMERLISING..EXECUTIVE ,

CREATED A MARKETING PLAN FOR

REVITALIZING THE MAJOR RELIGIOUS FAITHS.
tia, med

JUDAISM, HE SAID, DEFINITELY NEEDS A NEW

PRODUCT FOR BABY Boowers:; {ror ROMAN

CATHOLICS A MARKET-SEGMENTATION

i ee I
APPROACH:{ "’RC LIGHT’ FOR proses, | *RC
ee

Crassic’ FOR TRADITIONALISTS,\ "RC FREE

FOR THOSE INTERESTED IN LIBERATION

re,

rweouocy." \ProresraNrzsi PRESENTS

SPECIAL PROBLEMS: { INDIVIDUAL CHURCHES

[ana

WILL HAVE TO UNDERSTAND THAT THERE 15

ONLY SO MUCH THEOLOGICAL SHELF SPACE,

THAT PRODUCT DIFFERENTIATION IS NOT

VIABLE FOR GO-AS-YOU-PLEASE PROTESTANTS;

THUS THE MIDDLE AMERICAN CHRISTIAN

Cuurcw or "MacCHurcH.” YIsrpi

PRODUCT DIFFERENTIATION IS NOT VERY

cmon
IMPORTANT.{ IT NEVER REALLY WAS INTENDED
memes

TO BE. |THE THEQLOGICAL..OIFFERENCES
BETWEEN PRESBYTERIANS, METHODISTS,
See, PT
LUTHERANS, UnNrTED CHuRCcH OF CHRIST,
‘RRs
BAPTISTS ARE MINIMALA WE DIFFER IN THE
—_— i gee ed

WAY WE GO ABOUT BEING A CHURCH BUT THERE

‘ice

ARE NO SUBSTANTIVE OIFFERENCES IN OUR

BELIEFS THE SAME IS TRUE BETWEEN

aerenen

Do el

PROTESTANTS AND CatHoLrcs| THE

FUNDAMENTALS ARE THE SAME WE BELIEVE
= | tae

IN GOD THE CREATOR,\ AND JESUS CHRIST AS

Gop’s INCARNATION A AND THE WORK OF THE
fp . Fo

SPIRIT IN THE WORLD, \AND THE CHRISTIAN
eee

VOCATION TO BE FAITHFUL AND TO LIVE IN

he le
a

THE LOVE OF CHRIST.
SO, WHEN SOMEONE SAYS,{ "TELL ME
—

WHAT PRESBYTERIANS BELIEVE,” THE ANSWER
eee ee

IS THE SAME THINGS AS METHODISTS OR
oy,

BAPTISTS OR CATHOLICS BELTEVE: | THE
— CPC

GOSPEL oF JesuS CHRIST.\ OUR OWN NEW
et oll # meee
MEMBER STATISTICS INDICATE THAT PRODUCT

DIFFERENTIATION JS NO LONGER VERY

| einai

IMPORTANT AT ALL: \ONLY ONEWIN_ELVE,

WERE PRESBYTERIANS.

WHAT DOES DIFFERENTIATE BETWEEN

banca ear tn |

CHURCHES IS THE( ETHOS, THE SFYLE, THE
ae

MISSION PRIORITIES, AND THE MATTER OF

AUTHORITY -- WHO HAS IT AND HOW IT IS

—_—

EXERCISED. \ AND $0 BEAR WITH ME AS WE

THINK ABOUT WHO WE ARE.

lem

WE BEGAN IN THE MIDDLE OF THE

i ,

—

SIXTEENTH CENTURY, ABOUT THIRTY YEARS
nmin a

AFTER MARTIN LUTHER CHALLENGED THE

AUTHORITY OF THE Romay_Cuure

STARTED THE PROTESTANT REFORMATION.
SR,

JOHN CALVIN WAS A FRENCH LAWYER WHO WAS

INTERESTED IN REFORMATION THINKING, WAS

EXILED FROM FRANCE, SETTLED IN GENEVA,

SWITZERLAND, fuROTE ONE OF THE MOST

IMPORTANT rakoLogrcaL AND POLITICAL

WORKS EVER PRODUCED, THE INSTITUTES OF

THE. CHRISTIAN RELIGION, | BECAME A

AND WAS PERSUADED BY
ee

REFORMED PASTOR,

THE GENEVA POLITICAL POWERS TO SETTLE
—_ee

THERE AND TO ORGANIZE THE CHURCH AND THE

Ds nar rR erro

CITY ACCORDING TO THE_NEW PRINGI

HAD BEEN WRITING agour.\ So HE DID AND
Ce ere ee
THE RESULT WAS A NEW WAY OF BEING A

CHURCH.
ae

CALVIN IMAGINED A CHURCH WHOSE

expen

AUTHORITY WAS NOT IN ITS HIERARCHY BUT

ITs peopie.{ THaT WAS A REVOLUTIONARY

IDEA, }A DANGEROUS AND RADICAL IDEA IN
THE POLITICAL ARENA. \ CALVIN SAID THAT
ce, re
NOT ONLY DOES THE INDIVIDUAL HAVE THE

niet eral

RIGHT TO PARTICIPATE IN THE PROCESS BY

———-

WHICH AUTHORITY IS EXERCISED, BOTH

ECCLESIASTICAL AND CIVIL, NO AUTHORITY

HAS THE RIGHT TO COERCE THE INDIVIDUAL 'S

conscrence. \ Gop ALONE IS THE LORD OF
See

THE CONSCIENCE.
y inilianiied

AND FURTHERMORE, SAID CALVIN, THE

INDIVIDUAL WHO HAS RIGHTS AND AUTHORITY
jr

NEEDS TO BE epucaten,| To BE ABLE TO READ
weeny Ey

AND REASON AND SO IT IS ONE OF THE
Net ee —

PRIMARY RESPONSIBILITIES OF CIVIL
Pend

: ot eet

AUTHORITY,( NOT JUST WEALTHY EAMTL TES} TO

EDUCATE, THE YOUNG.

AND, HE SAID,\ TRUTH LEADS TO

- rence

GOODNESS;| RELIGIOUS FAITH IS TO BE

EXPRESSED, NOT JUST IN PERSONAL MORALITY

en.
AND PIETY,\ BUT IN RESPONSIBLE AND

COMPASSIONATE AND JUST POLITICAL ACTION.

AND SO THERE IS A PRESBYTERIAN
a “al

ETHOS{ A STYLE, A WAY OF BEING A CHURCH.

AUTHORITY HERE IS NOT IN THE
bee od

HIERARCHY \\ BUT THE PEOPLE WHO ELECT
Latent al Dd

REPRESENTATIVES CALLED ELDERS. | A

PRESBYTERIAN PARTICULAR IS TO BE VERY

SUSPICIOUS OF AUTHORITY WHICH IS NOT

REPRESENTATIVE,| A MINISTER CAN'T MAKE
See nee e emma Fa

MANY DECISIONS WITHOUT THE sessron | WE

HAVE NO BISHOPS AND WE GET NERVOUS WHEN

See

ANYONE STARTS ACTING LIKE ONE WE CALL

OUR HIGHEST OFFICERS (MQDERATO ND

LERK, NOT TERRIBLY EXALTED TITLES.

AND THIS MATTER OF CONSCIENCE.

SONS. AND DAUGHTERS OF JOHN CALVIN HAVE

Sawer

THE

BEEN EVERYWHERE ON THE STDE_OF _LLBE

IN THE POLITICAL ARENA. IT WAS AN
mee,

IMPORTANT MOMENT FOR ME WHEN IN FRESHMAN

ee, —

GOVERNMENT [I HAD TO READ JOHN CALVIN ON

= my

THE PRINCIPLES OF LIBERTY. (sou KNOX, A
mae cRETEMCECny

DISCIPLE OF CALVIN, TOOK PRESBYTERIANISM

7 —

BACK TO_SCOTLAND AND FOMENTED A

REVOLUTION WHICH RESULTED IN FREEDOM OF

meee

RELIGION AND CONSCIENCE.\ PRESBYTERIANS

WERE HERE, ON THIS CONTINENT, IN 1640
LS_CONTINES A tO

AND BY THE TIME OF THE AMERICAN

ie
REVOLUTION HAD STRONGLY SIDED WITH THE
ito
PATRIOT cause WILLIAM PITT, ON THE
onl

FLOOR OF PARLIAMENT, CALLED THE SKIRMISH

IN THE COLONIES (ue PRESBYTERIAN
nevoit.” )

In May oF 1789 - THIRTEEN YEARS
AFTER THE DECLARATION OF INDEPENDENCE

WAS SIGNED, [THIRTY-FOUR PRESBYTERIANS

——

MET IN PHILADELPHIA AND DECIDED THAT
See raimmeine een]

THEY WERE A NATIONAL ORGANIZATION... THE

PRESBYTERIAN CHURCH. \ THEY REPRESENTED
wie AR TEE

420 CONGREGATIONS SCATTERED THROUGHOUT

be ee a,

THE NEW NATION AND ITS FRONTIER.

TOGETHER THEY WERE THE LARGEST, BEST
eee

EDUCATED, fost ORDERLY CHURCH IN THE NEW
=

worLD. \ THEY HAD A STRONG SENSE THAT

THEY WERE A PART OF THE NEW ERA IN WORLD
—aak 7

HISTORY WHICH WAS COMING TO PASS WITH

ree, Fn in

THE BIRTH OF THE AMERICAN Repuatrc,| ano
ce =

FHEY HAD IMPORTANT CONTRIBUTIONS TO

MAKE. [ Tey HAD BEEN THERE FROM THE

BEGINNING. | TWO PRESBYTERIAN CHURCHES,
ESTABLISHED IN 1640, WERE ALREADY NEARLY

De atatl

150 YEARS OLD IN 1789,
oe
THE GROUP THAT MET IN PHILADELPHIA
a eal
IN 1789 UNDERSTOOD THAT IT WAS LIME TO
THINK ANEW. | THE PRESIDING OFFICER WAS
JT ee
JOHN WITHERSPOON, PRESIDENT OF THE
ee

COLLEGE OF NEW JERSEY AT PRINCETON.

THIRTEEN YEARS EARLIER HE HAD SIGNED HIS
Weitere S imiiiied

NAME TO THE DECLARATION OF INDEPENDENCE,

JUST TWO BLOCKS DOWN THE STREET, THE

ONLY CLERGYMAN TO DO SO. \ TO SHOW HIS

SUPPORT OF THE NEW SOCIETY, WITHERSPOON

een

AND SEVERAL OF THE OTHERS HAD STOPPED
Ee

WEARING A WIG IN 1776.
=

THEY ELECTED JOHN ROGERS, ONE OF
ee

THEIR OWN, TO BE Hoperaror.| AND THEN

—

THE PRESBYTERIANS WENT TO WORK. | THEY

APPOINTED A FEW MISSIONARIES TO ORGANIZE

rn. tJ

CHURCHES ON THE Fnowrzen: | THEY
See ameimeeen

COMMISSIONED SEVERAL REPRESENTATIVES TO

OPEN DISCUSSIONS WITH OTHER CHRISTIAN

CHURCHES, | THE HAD A FIERCE ARGUMENT

ABOUT A HYMNAL, |THEY DISCUSSED THE
seremmimnirroccmnn REAR

SCHOOLS AND COLLEGES THEY HAD FOUNDED
EAE
AND THEY COMPOSED A LETTER TO THE
Se
PRESIDENT OF THEUNITED STATES, GEORGE

Wasnanoron. | Cayvinasts THAT THEY WERE,

THEY PRESUMED NOT ONLY TO SPEAK TO THEIR

concREGATZONS, | THEY SPOKE FOR THE CHURCH

TO THE WORLD, ALWAYS VERY RISKY

ee HR
BUSINESS. / "WE OUGHT NOT TO FORGET OUR
CONSEQUENCE IN THE REPUBLIC," THEY saro.\

TJ—1S--ONE—OF_OUR-TRADITIONS.

ESTABLLSHMENT.. ONE OF OUR EARLIEST

SE
PREACHERS WAS THROWN IN JAIL FOR

PREACHING IN NEW YORK WITHOUT A LICENSE

AND HIS TRIAL WAS A LANDMARK IN THE SLOW

MOVEMENT TOWARD RELIGIOUS FREEDOM IN THE

NEW wort. | ELIJAH PRRRSH LOVEJOY WAS A
™ | amma

PRESBYTERIAN EDITOR OF A ST. Lours
eee GETTY

NEWSPAPER BURNED OUT BY A, PRO-SLAVERY

mos [AND LATER KILLED BY ANOTHER MOB IN
ee

ALTON, ILLINOIS FOR HIS ANTL-SLAVERY

eDITORIALIZING. | HENRY VANDYKE RISKED

HIS PRESTIGE AND REPUTATION BY VOICING A

LONELY AND VERY UNPOPULAR PROTEST

AGAINST THE SPANISH AMERICAN WAR.

oe callie

WILLIAM SLOANE Corrgry DID THE SAME

DURING VIET _NaM AND NO_PRESBYTERIAN

ru pus
ONCE BY ngs roves COMMITTEE DURING
[eee

THE SIXTIES IF WE WOULD EVEN ENGAGE IN

—_—_e

CIVIL pasosepzence. \ (THe IS NO WAY TO
ee

BE A PRESBYTERIAN BY THE WAY AND SAY
No" TO THAT QUESTION. }
YoU WILL FIND THE PRESBYTERIAN
ae reeee—

CHURCH PRESSING FOR PERSONAL FREEDOM AND

——— =

LIBERTY OF CONSCIENCE -- ALL THE WAY
ice
ALONG THE POLITICAL SPECTRUM. | we WERE
Ce

DEEPLY INVOLVED IN THE CIVIL RIGHTS

MOVEMENT: WE ARE HISTORICALLY OPPOSED TO

ANY GOVERNMENT COERCION OF CONSCIENCE;
WE ARE FOR THE DIGNITY AND_RIGHTS OF
INDIVIDUALS TO DETERMINE THEIR OWN
DESTINY.
EQUALLY, IMPORTANT AS OUR INSISTENCE
ON THE RIGHTS OF THE INDIVIDUAL AND THE
Ee

SANCTITY OF THE INDIVIBUAL CONSCIENCE -=+
a —

HAS BEEN THE HONORING, WITHIN OUR

Sena ——— ed =

PRESBYTERIAN TRADITION OF THE

De \iveratiue.

PROCESS.

BASIC TO OUR NOTION OF THE CHURCH
a |

Pn]

IS THE IDEA THAT PEOPLE OF CONVICTION

AND FAITH CAN TALK WITH ONE ANOTHER,

ESTABLISH CONSENSUNG [ano FIND WAYS TO

LIVE TOGETHER IN SPITE OF FAIRLY

ba cal ied

SIGNIFICANT DIFFERENCES OF OPINION. \ we

a a -

BELEEVE THAT THE BODY, THE CHURCH, NEEDS

THAT DELIBERATIVE PROCESS,# THAT INTERNAL
* emmssevinssnatninamansin

DIALOGUE OR DISCOURSE, IN ORDER TO KNOW

i 7

THE MIND OF Gop. / WE BELIEVE THAT WE
A ae ee

HAVE BETTER AND MORE RELIABLE ACCESS TO

THE SPIRIT IN DIALOGUE, THAN WE DO

ALONE, [1s FACT, WE PRESBYTERIANS HAVE A
min a ree.

STRONG SUSPICION THAT THE PROCESS OF
ae a

CIVIL DISCOURSE, IS A CORRECTIVE TO A
EER. Seen —

STRIDENT INDIVIDUALISM THAT CLAIMS THAT

IT KNOWS THE WHOLE TRUTH AND EVERYBODY

ee am ee,

ELSE IS WRONG.

SOMETIMES, OF COURSE, WE HAVE KNOWN

THIS BETTER IN THEORY THAN IN BEHAVIOR.

SOMEONE SAID +- I THINK IT WAS DURING

ONE OF SCOTLANDS BLOODY BATTLES WITH

eerie
ENGLAND -} THAT THERE IS NOTHING SO
, Leilene al

FEARSOME AS ONE LONE CALVINIST IN

eee

POSSESSION OF THE reura. | AND IT WAS
a Tn

cotiver CROMWELD WHO SAID TO A

PRESBYTERIAN CRITIC: / "DID YOU EVERY
es

CONSIDER, BY THE BOWELS OF CHRIST, THAT

YOU MAY BE WRONG?"

AND IN POINT OF FACT, [DELIBERATIVE
Ene,

PROCESS AND CIVIL DISCOURSE AND
Son. Ee

CONSENSUS. BUILDING IS NOT VERY POPULAR

a all

TODAY. \aus THE PUNDITS ARE ASTONISHED

AT THE ABSENCE or crvrtity,f THe AD

HOMINEM ATTACK THE PERSONAL DISDAIN
al

bin

AND THE IDEOLOGICAL RANCOR THAT

CHARACTERIZED THE Iowa AND New HAMPSHIRE
‘ee nen,

PRIMARIES.

IN A FINE NEW BOOK, SANFRANCISCO
Ores

SEMINARY weBoement JACK ROGERS

IDENTIFIES fpeoLocy AS A ONE-SIDED WAY
ec
eel
OF THINKING AND CONCLUDES THAT ABOUT

ee, aad

TWENTY-FIVE PERCENT OF THE PRESBYTERIAN

CHURCH CURRENTLY THINKS IDEOLOGICALLY,
Cmte

I.E. AM ABSOLUTELY RIGHT, YOU ARE

ABSOLUTELY WRONG AND THEREFORE THERE
ey

ISN'T A WHOLE LOT FOR US TO TALK ABOUT.

8
INSTEAD, ome RHETORICAL ENERGY IS FOR

tron

THE PURPOSE OF CONVINCING YOU EITHER TO
ee

COME OVER TO MY SIDE OR TO LEAVE THE
rama. | FIFTEEN PERCENT OF THE PEOPLE
ON THE FAR RIGHT THINK LIKE THIS, HE
SAYS, TEN PERCENT ON THE FAR LEFT.

THAT LEAVES 75 PERCENT OF US IN THE

CENTER, THE CRITICAL CENTER.| OUR GLORY

ee,

AS A CHURCH ROGERS SAYS HAS BEEN OUR

Ee,

ABILITY TO BALANCE CONVICTION AND

crveurte fro AVOID A RIGIDITY THAT ALLOWS

LITTLE DIFFERENCE OF OPINION AND A
eceecrmmeetecreccs

RESPECT, ALWAYS, FOR THE PROCESS OF

TALKING WITH ONE ANOTHER,

PRESBYTERIAN ETHICIST DON SHRIVER,

FORMER PRESIDENT OF UNION SEMINARY, NEw

YoRK CITY, SAID THAT THE DELIBERATINAG

PROCESS, CONSENSUS OUT OF DIALOGUE -- IS

THE ONLY WAY THE CHURCH CAN HOLD

We A

TOGETHER AS TT FACES THE TORTUROUSLY

STC

DIFFICULT ISSUES OF ABORTION FOR
me rte tm

rustance, | WHICH THE CONVERSATION
TYPICALLY ES CARRIED OUT AS PEOPLE SHOUT
—E Acc TE

SOUND-BITE ZYVECTIV ZS AT ONE ANOTHER

THROUGH BULL yonns.{ Not TO MENTION

HOMOSEXUALITY, WHICH I THINK I WON'T.

ND EDUCATION: THE MAJORITY GF THE
. oe

COLLEGES IN THE COLONIES AND POST-

__
COLONIAL PERIOD WERE STARTED BY
Se ee,

PRESBYTERIANS AND OTHER REFORMED

cmuRCHES; |AND ACROSS THE COUNTRY, SOME

—

SIXTY SCHOOLS, COLLEGES AND UNIVERSITIES

TODAY ARE STILL RELATED TO THE

PRESBYTERIAN CHURCH. | LAKE FOREST,
eee,

MILIKIN, MONMOUTH IN ILLINOIS, MENAUL IN

Fre.

ALBUQUERQUE, LookE COLLEGE IN TEMPE,

—_—

Rocky MOUNTAIN IN BILLINGS, TRINITY IN
a

San ANTONIO.

———
ONE OF OUR VERY DISTINGUISHED
a

THEOLOGIANS, EDWARD FARLEY, SAYS,

t atiatiaaen

"IF WE HAVE A GENIUS IT IS NOT

SO MUCH SOME DISTINCTIVE

BEPOSIT OF DOCTRINE AS IT IS A

WAY OF TRANSCENDING OUR
ee,

DEPOSITED TRADITIONS UNDER THE

CONSTANT NAGGING PRESSURE OF

THE QUESTION OF TRUTH."

PRESBYTERIAN PREDICAMENT, P.

52]
BECAUSE WE BELIEVE SO PASSIONATELY
i

IN THE SOVEREIGNTY OF GOD AND THE HUMAN
i,

CONSCIENCE) WE BELIEVE THE QUESTION OF

TRUTH ITS AN OPEN ONE AND THAT WE ARE
——— ey
CALLED TO SEEK THE TRUTH WITH OUR MINDS

AND HEARTS AND SPIRITS. | WE_BELTEVE THAT
Lanes ee

Lae

SCIENCE AND ACADEMIC INQUIRY ARE HOLY
==

PURSUITS, NEVER, NEVER THE ENEMY OF
[aa

RELIGION,

OUR HERITAGE:

° INDIVIDUAL RIGHTS
AND RESPONSIBILITIES

IN CHURCH AND WORLD;
a

. THE PURSUIT OF TRUTH

AND THE LIFE OF THE
re

MIND, COMMITMENT TO

EDUGATION

. COMMITMENT TO THE

LIFE OF FAITH IN THE

eile

WORLD.

I BELIEVE THIS IS A PRECIOUS AND
emer EIEN,

IMPORTANT INHERITANCE AND THAT THE LIFE

OF THE WORLD, THE NATION, THE COMMUNITY,
see

WOULD BE IMMEASURABLY POORER WITHOUT
Eee,

THEM. } vou WILL NOT HEAR MUCH ABOUT THAT

CTE,

KIND OF RELIGION ON THE revevrszon.{ How

TRAGIC IF MINDLESS PIETY, NOT OPEN TO
iter 0 EE Aare,

NEW TRUTH, WERE ALL THE CULTURE EVER

eee

HEARD ABOUT CHRISTIANITY.
Ee

FARLEY THINKS, AND I BELIEVE, THAT

Eee an

THE PHRASE THAT BEST DESCRIBES US IN
"CRITICAL NODERNISH.D

WE ACCEPT SCIENCE -- SCIENTIFIC INQUIRY,
Se

Ean,

NOT AS THE ONLY ARBITER OF TRUTH, BUT AS

A GIFT OF GOD AND A HUMAN
ey -

RESPONSIBILITY.
ae

WE ARE NOT BIBLICAL LITERALISTS.

WE BELIEVE IT IS CRITICALLY IMPORTANT TO

ENGAGE IN HISTORICAL ANALYSIS OF THE
a

BIBLE. [we SHOULDN'T HIDE THAT OR BE
Ee

ASHAMED OF iT.\ We SHOULD CELEBRATE IT

Terres

AND TEACH OUR CHILDREN THAT THE TRUTH OF
oe,

SCRIPTURE IS ACCESSIBLE TO THE HUMAN
' =

INTELLECT WHEN IT IS DOING WHAT IT DOES
ae

BEST -- CHALLENGE, PROBE, QUESTION.

AND WE ARE "MOKERNISTS,” A WORD pu’ i oot
“ \— for st!

OFTEN USED AS A earracrsn, | WE LIVE IN f

THIS wows. | our HEARTS AND MINDS AND

BODIES BELONG TO Goo} BUT WE LIVE IN THE

1990s, AND FRANKLY WE ARE FAR MORE
baie a el oo

CONCERNED ABOUT THE FUTURE THAN WE ARE

ABOUT THE PAST \: THE WORLD WE ARE

GIVING TO OUR CHILDREN AND

GRANDCHILDREN, THAN THE WORLD OF OUR

— P

GRANDPARENTS. a | ?

6 >
4s

And I'm A PRESBYTERIAN BECAUSE I
Pre nr al
CHOOSE TO STAND IN A LINE OF OTHERS WHO
HAVE FAITHFULLY WITNESSED TO GoD’S LOVE
AND GRACE IN JESUS CHRIST AND THE
ey

CONSEQUENT SOCIAL AND POLITICAL

=n,

MPERATIVES.
IMPERATIVES

I'm A PRESBYTERIAN BECAUSE OF THE

WITNESS OF MY CHURCH IN THE WORLD, fi AM

A MEMBER OF OUR CHURCH'S BOARD OF

ie a

PENSIONS. | WE MET LRMME EK IN

CALIFORNIA AND WHILE THERE VISITED A

‘ieee —

RETIREMENT FACILITY FOR MISSION

PERSONNEL AT, | WE OWN THE

FACILITY BECAUSE RETIRED MISSIONARIES
‘Neem,

DON’T HAVE MUCH_OF anyrurne: | no HOME,

NO EQUITY, OFTEN NO FURNITURE AND NO

re,

savines | I WAS DEEPLY TOUCHED.

I MET AND TALKED WITH A WOMAN WHO
Wi TT,

WITH HER HUSBAND HAD TAUGHT FOR FORT)

irre

YEARS AT THE AMERICAN UNIVERSITY IN

ee _
BEIRUT, ‘a VERY CRITICAL UNIVERSITY
——— =

STARTED BY HER HUSBAND'S GREAT-

=—_——

GRANDFATHER, A PRESBYTERIAN MISSIONARY

IN THE (1860s.) HER HUSBAND WAS A FOURTH

GENERATT PRESBYTERIAN MISSION WORKER

ane d

TO TEACH AT AMERICAN UNIVERSITY.

(CHtcagco BuLts’ GUARD STEVE KERR WHO
iene et

PLAYED, I BELIEVE, FOR ARIZONA, IS THE
| mie
SON OF THE DISTINGUISHED PRESIDENT OF

AMERICAN UNIVERSITY, CLARK KERR, WHO WAS
ASSASSINATED BY TERRORISTS SOME YEARS

AGO.)

Anp I WAS HOSTED ON OUR VISIT BY

RALPH AND FLORENCE GALLOWAY, WHO WORKED

raf

FOR FORTY YEARS IN CENTRAL Araxca. | HE

AS A PASTOR AND LINGUIST WHO SPENT HIS

i
LIFE DEVELOPING WRITTEN LANGUAGE FOR
to,
TRIBAL PEOPLE WHOSE DIALECT WAS ONLY
A,

SPOKEN AND WHO THEREFORE HAD NO WAY TO

COMMUNICATE WITH THE OUTSIDE WORLD.

CT — ee
se, PUBLIC HEALTH NURSE, SPECIALIZING

IN FAMILY PLANNING AND WOMEN’S

REPRODUCTIVE HEALTH zssues.\ THEY WERE
nl ‘
PROUD OF THEIR FIRST REFRIGERATOR AND A

COMPUTER.

gC,

AND I ATE DINNER WITH OLD FRIENDS,

ey
Sn

Dr. AND Mrs. Norvar Cuarsty;\ He AN EYE
aes Pee

Lon

SURGEON, \SHE HIS NURSE AND SURGICAL

SAT THE PRESBYTERIAN HOSPITAL

IN TAXILA, PAKISTAN, Dr. AND Mrs.
mn EER,

CHRISTY DEVELOPED CATARACT SURGERY
ce al

TECHNIQUES THAT ALLOWED THEIR TEAM OF
Se REE,

PAKISTANIS TO DO 150 CATARACT OPERATIONS

A DAY, EVERY DAY. \ PEOPLE FROM ALL OVER

a
a

THE WORLD CAME TO WATCH AND LEARN.
Ga GOING ON IN TAXILA THESE mas)
ee —
‘ep. | Dr. CHRISTY DOESN'T TALK MUCH.

"THEY DO IT nou," \we SAID. ( "WHO?" I

el fell Piel

ASKED. ( "THev DO, MY PAKISTANI DOCTORS.

I TRAINED SEVEN OF THEM AND THEY ARE

EXPANDING THE curnte.") “CHRISTIANS” I

ASKED. "YES, ALL SEVEN."

——

I’m A PRESBYTERIAN BECAUSE I LOVE

=_—_

THIS FAMILY AND WHAT IT MEANS AND DOES.

Litem

IN BERUIT, PAKISTAN AND ZAIRE ... IN

GREAT AMERICAN CHURCHES LIKE NASSAU
al

zy Arcanta), IN

VALLEY CHURCH IN SCOTTSDALE\ IN

lege

PRESBYTERIAN IN PRiNceTON,| FIFTH AVENUE

IN NEw York, \PEACH TREE

PHILADELPHIA, PITTSBURGH, CLEVELAND,
= ee _ -

DENVER, DALLAS, SEATTLE, SAN FRANCISCO,

Famed

CHICAGO -- LARGE, FAITHFUL, ROBUST,
oo HF

LIVELY PRESBYTERIAN CHURCHES IN THE
ie

erry; one THAN 11,000 CONGREGATIONS IN
THE UNITED States, | Ano a tn CHICAGO
‘tnenieiinmteney

aT 64TH AND KIMBARK,\FIRST PRESBYTERIAN,

AND SECOND CHURCH AT MICHIGAN AND 20TH?
SRP,

13Q CONGREGATIONS IN AND AROUND THE

crry,| A NEW CONGREGATION IN HOFFMAN

Estates, A STORE FRONT IN HUMBOLT PARK;

THE CENTER FOR WHOLE LIFE IN CABRINI-

Green, (AND CHILDREN TUTORED AND HOUSES
Ea
BUILT AND HOMELESS FED.
(too LOCAL SCOTTSDALE MINISTRIES |

HERE _

Fr
Gop'S LOVE_EXPRESSED IN THE WORLD

r i

BY PRESBYTERIAN CHURCHES AND INDIVIDUAL
Rg AA NTATIR,

PRESBYTERIAN CHRISTIANS.

—> ONE TIME JESUS WAS TALKING TO A
Wie TTT

GROUP OF PHARISEES AND SCRIBES AND THEY
Be

Each

ASKED HIM WHY HE SEEMED TO HANDLE THE

pata a aur nal

TRADITION -- THE LAW -~ A LITTLE
[———o— —
LOOSELY. (ano HE sath “You LEAVE THE
——— eS ~

COMMANDMENTS OF GOD, AND HOLD FAST HUMAN

TRADITION." (The DANGER, OF COURSE, IS

ALWAYS THAT THE TRADITION WILL REPLACE

br ae

FAITHFULNESS TO Goo.\_THE STRENGTH AND
Do ee ee pr
THE GLORY OF PRESBYTERZANS IS PRECISELY

THAT WE NEVER SUGGEST THAT ASOUT
eee —

OURSELVES, \AND ALWAYS SEE OUR TRADITION

AS A MEANS ONLY OF BEING GOD’S FAITHFUL

PEOPLE IN THE WORLD.
Eaen,,,

NO ONE PUTS NEW WINE IN OLD
nian]

WENESKINS, JESUS ONCE SAID. | It 1s
rece, _)

SURELY THE CLEAREST THING HE EVER SAID.

NO TRADITION SURVIVES WHICH DOES NOT

tien a

ALWAYS SEEK NEW WAYS TO BE EXPRESSED AND
ed

CELEBRATED.

T. S. ELIOT WROTE AN ESSAY ABOUT

annie imma te-)
pee

TRADITION ONCE IN WHICH HE SAID THAT:
Mit nnn

493

"TRADITION IS NOT SOMETHING
YOU INHERIT A IF YOU WANT
TRADITION YOU MUST OBTAIN IT
CTI, py,
WITH GREAT LABOR, ( Yo MUST
“AT LABOR. \ TOU MY
OBTAIN iT WITH INTELLECTUAL

TOIL, EXISTENTIAL ENGAGEMENT,

ciphiiaies,

CONTESTATION AND

INTERROGATION." _\ESEE CORNELL

WEST IN CRITERION, UNIVERSITY

OF CHICAGO DIVINITY SCHOOL,

SPRING/SumMER, 1994]

THERE ARE MANY WAYS TO BE FAITHFUL.

THERE ARE MANY WAYS TO RESPOND To

CHRIST'S CALL TO DISCIPLESHIP.
Ba

PRESBYTERIANISM IS ONE, NOT_THE ONLY

ONE. \BUT IT IS OURS, YOURS AND MINE FOR
empress

A | TO ENJOY, CELEBRATE, AND

EMPLOY _IN THE WAY WE WORK OUT OUR OWN

VOCATIONS. \ AND, ALQNG WITH ALL THE

OTHER UNIQUE CHURCH TRADITIONS, THIS

one, K tHrNK, IS TO BE APPRECIATED AND

RESPECTED. lar 2s IS A GIFT TO US FO BE

HANDED ON TO OTHERS, GENERATION TO
were, 8 9 SE

GENERATION. Re.
ee

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Original file: Sermons/1996/022496 a_matter of vakue the value of tradition.pdf

John M. Buchanan

a_matter of vakue the value of tradition