General Assembly 2023 may not have included fireworks and momentous decisions, but it was still an eye opening experience. I was there to convene the Renewal Fellowship Prayer Room and act as an observer.

July’s Renewal Café will be devoted to a debriefing of GA. Details and invitation below.

Here’s my take on GA.

DEFINITION CONFUSION

For the past two years, The Presbyterian Church in Canada has operated under the understanding that it holds “two parallel definitions of marriage” – different but equal – as confirmed by General Assembly in 2021. This twin concept was affirmed by the adoption of a report by the Clerks of Assembly in 2022 which stated that “The Presbyterian Church in Canada now permits a dual definition of marriage.” (A&P 2022, page 128)

So what are we to make of Principal Clerk Victor Kim’s statement to 2023 General Assembly that “we hold the one position on marriage”?

His statement in full: “Someone has said that we hold two different positions on marriage. The fact is, we hold the one position on marriage, which is within the one position people may to be aligned over on this side [motions with left hand] or over on this side [motions with right hand.] Let me clear that we do not hold two separate positions, which would be one to the exclusion of another. We hold one position, where you may be here or you may be here but they are all accepted. And you can choose.”

If this were a rank-and-file minister or elder, we’d shrug it off. But this was the Principal Clerk. In addition to being among the two top bureaucrats of the denomination, he and the Deputy Clerk act as chief arbiters of church law. When a minister or elder seeks guidance over the application of polity (which I have done on many occasions) they routinely consult the clerks. They aren’t judges, but their opinions carry great weight. From time to time, they issue lengthy and thoughtful opinions on matters of church governance.

So when something is said that appears to be incongruent or a departure from the norm, it’s worthy of analysis.

Let’s put this statement into context.

It was spoken during the midst of a Sederunt 3 discussion on the Clerks’ recommended clarification on how Liberty of Conscience and Action is to be exercised in matters of an ordination, call or installation of a minister or elder who happens to be in a same-sex marriage or living that lifestyle.

The clerks recognized in their report that one’s vote is between them and God and is to be freely exercised according to conscience. But they proposed a new and significant limitation. “If a member of a court speaks against an ordination, induction or installation based on the candidate’s sexual orientation, gender identity or for reasons counter to either of the church’s definitions of marriage, the member could be ruled out of order because such a position would contradict to the teaching of the church,” they wrote. In other words, you have freedom to vote – you just can’t say why. It would also mean that if one chooses to exercise the right to dissent, reasons could not be put in writing. The rationale for this new limitation was that a majority within the PCC had already decided that non-heterosexual activity is not sinful. “So if a person were to raise the subjects again it would be like starting the discussion all over again. Those decisions have been made,” Deputy Clerk Don Muir told Assembly.

As expected, commissioners spoke out – most in opposition of the proposed limitation, but a few in favour. (See report below). Then the principal clerk weighed in with his suggestion that we have “one position on marriage.” In another statement, he described the position as a “spectrum” – hence the logical ability to reside in differences on a single plane. Sort of like a rainbow: choose your colour.

But can one position actually be a spectrum? How is it possible to have “one position” but two places within that position? How can there be only one if we can “choose”?

In the Book of Forms, the word “parallel” is used in two places. First, it describes our secondary standards (theological confessions and a catechism – see Appendix ‘F’): separate documents which say largely the same thing but use different words written at different times in history. Second is the statement on marriage (Appendix ‘L’).

“Parallel” in these contexts is used as an adjective. This sense is described by The Oxford English Dictionary as: “lying or extending alongside each other and always at the same distance apart; continuously equidistant.” In other words, parallel things moving in the same direction, having the same objective but whose paths do not cross. The key concept is that you have more than one.

Words matter. Language is a wonderful thing. Its discovery by toddlers opens a world of knowledge, along with the loss of innocence. Language can be a catalyst and avenue of growth. It can also drive us apart.

I wondered if I was making too much of this. Is it nothing more than “you say tomato and I say  to-mah-to? But then I checked with knowledgeable people I respect who heard the same statement and they’re thinking the same things.

LIBERTY OF CONSCIENCE

The following are excerpts from the GA discussion.

“The wording allows this freedom of conscience but yet we’re not allowed to talk about it. Is that what it says?” – Audry Barton, elder (Oak Ridges).

“If a gay, married minister was before a presbytery in a call process . . . it would not be in order for a person to speak against the call based on the minister’s marital status or gender identification or sexual orientation. . . . those are things that have been decided by the church so if person were to raise the subjects again it would be like starting the discussion all over again. Those decision have been made. ” – Deputy Clerk Don Muir in response.

“Within that wide spectrum or eligibility [for ordination, induction and installation] we say people can land anywhere on that spectrum. If you wanted to hold a position here [motions with one hand] you are not disallowing the other position to be held there [motions with other hand]. Liberty of conscience and action is given to you to not participate, but not so you speak against someone’s eligibility based on things we’ve already said are OK. . . .We’re asking people to respect the statements we’ve made.. . . If you choose to voice your reason for voting and that reason is counter what our church has already decided, which is that everyone is eligible to be considered . . . then the moderator can rule out of order.”  — Principal Clerk Victor Kim.

“A person’s freedom of conscience, the entire Reformation, is based on the understanding that we are responsible to the authority of scripture. And so we can voice our dissent based on that . . This exclusion puts a document of the church on a higher level than scripture.” – Denise Allen-Macartney, minister (Ottawa)

“Action within a Presbyterian polity involves the expression of one’s opinion, whether one agrees with it or not.” – Brian Fraser, minister (Westminster).

“We respect other positions; we’re trying to work within the situation. . . . Our presbytery is barely surviving . . there are so many congregations closed . . If this were to go, the presbytery may be in danger.” – Alfred Lee, minister (Western Han-Ca).

“Yet one of those two positions . . . holds that certain things go against where I would stand and my congregation would stand and to be told that I can no longer voice that opinion in Christian love and respect  . . . to me takes it too far.” – Sean Howard, minister (West Toronto) – spoken in response to Victor Kim’s “one position” statement

“I cannot help but think of the Rainbow communion and the harm in which words have done to the hearts and lives of many . . . There’s an element of Christian love which is in limiting one’s freedoms at times.” – Hugh Donnelly, minister (Waterloo-Wellington)

After several speakers, Deputy Clerk Muir suggested that the clerks take another look at the guidelines. Debate ended when commissioners referred the issue back to the clerks.

For a full picture of this rich one-hour discussion, go to the YouTube recording of Sederunt 3, starting at the eight-minute mark.

MAID (PHYSICIAN ASSISTED SUICIDE/DEATH)

In 2017, General Assembly approved a bold statement upholding the sanctity of life in a document named “Physician Assisted Suicide” (PAS.) It was intended as an interim response and it was commended to the church for study. Feedback was received and in 2019, the Church Doctrine Committee (CDC) prepared a report with revisions to the 2017 statement. In 2021, commissioners proposed adding “Medical Assistance in Dying” to the title. In 2022, in response to a significant number of requests, “Physician Assisted Suicide” was dropped entirely from the name.

At 2023 GA, the CDC proposed that they continue to discuss the issue and produce a new report but with no specific deadline. Commissioners replaced that with a more specific motion requiring MAID terminology and reflecting what appears to be wide acceptance of the practice. Commissioners overwhelmingly voted in favour.

Several commissioners referred to the changing landscape and the fact that the 2017 document contained “harmful and triggering” terms, a reference to PAS.

In the words of one commissioner: “Are we looking at the church being part of the decision or looking at providing background support?”

CONFESSION AND LANGUAGE HOSPITALITY

One possibly overlooked General Assembly key moment this year was the final report of the Special Committee Re: Listening, Confession and Associations, which was commissioned in 2021 in response to formal petitions by the Han-Ca (Korean speaking) presbyteries which alleged racism in the PCC.

It was a rich report, prompting lively discussion which extended for more than two hours over two sederunts. To watch it in full, go to the GA 2023 page at presbyterian.ca and click the links for Sederunt 8 (start at the 56-minute mark) and Sederunt 9.

The landmark outcome of the committee – one that will hopefully stand as a permanent statement – was the Confession “regarding the ways in which The Presbyterian Church in Canada has silenced, mistreated and slandered the ‘ethnic contingent’ of the church.” Ethnic contingent is key because it expands the committee’s original mandate to look primarily at the Korean experience.

The confession – which was read to the Assembly in English and Korean – was presented with two main hopes:

1. that it be received and acted upon with a redeemed heart; and
2. that it not be the final word but be part of an ongoing process in which the church strives to become something closer to what Christ ordained.

In that light, commissioners took some of the committee’s recommendations a step further with key amendments.

The recommendation “that geographically defined presbyteries (that are not Han-Ca Presbyteries) reach out to the congregations of Han-Ca Presbyteries within their bounds to build connections, listen and find contexts to express understanding and compassion” was amended to include “other ethnic communities.”

Bob Faris (East Toronto) pointed out that while cultural/language-based presbyteries have their strengths, they “separate us; we’re not talking together until we come to a General Assembly.” Conversations on a local level – presbytery to presbytery – might provide opportunities to understand one another and forge better relationships.

Even within geographic-based presbyteries, work needs to be done to create better relationships between Anglo and other ethnic congregations, committee co-convenor Stephen Kwon said in response.

Several speakers reminded the court that the process might not be easy and would likely include challenges. Said Young Cho (West Toronto) who made the amendment: “It’s going to be hard, but keep trying.”

The formal move to reach out is actually nothing new. Alfred Lee (Western Han-Ca) told commissioners that when Han-Ca presbyteries were created 25 years ago, there was regular interaction with local geographic presbyteries and there were official observers to each others’ courts. “But that got lost. We can reconcile those relationships.”

While much of the discussion revolved around culture and language, there is an underlying issue, said Mary Moore (Vancouver Island). “I’m a bit saddened that we are not recognizing that the issue is not necessarily fellowship but theological differences and creating safe space for Han-Ca. We need to look seriously about finding a way to enshrine liberty of conscience so they feel safe in the church. Their overture said specifically that it was a theological issue.”

A recommendation by the committee for congregations and ministers – in addition to presbyteries – to reach out was also amended to include “other ethnic communities.”

The Confession didn’t sit well with a few commissioners, who were uneasy about signing off on something when they do not believe they personally have anything to confess. Committee co-convenor Peter Bush acknowledged that, but cited Dietrich Bonhoeffer: “The church may confess the sins of the nation or the church that they have not committed but they still confess on behalf of another. Bonhoeffer’s words haunted me and I’m still trying to figure out exactly what they mean, but I still feel he’s onto something, something very profound. . .. I may not have participated, but the body of Christ has. I’ll just leave it at that.”

The issue of racism goes far beyond one culture, said Germaine Lovelace (Brampton), who cited the frustrations of two Black pastors he knows who are struggling to gain interviews, let alone a call. “There is a problem in the Presbyterian Church,” he told commissioners.

The Confession was adopted, along with recommendations that it be presented during a worship service later this year  “involving members of the multi-racial community” in the PCC, and that presbyteries do the same. An additional motion that the Life and Mission Agency “provide resources to accompany the Confession to deepen our understanding of the concept of race and the role we share in the important work of antiracism” was also adopted.

Language remains a barrier. Han-Ca’s have been attempting for years to get real-time translation during GA. After much discussion and several amendments, commissioners agreed with a suggestion by Barb Sargent (Essex Kent) that translation services be provided at all future General Assemblies.

“I have heard over a number of years of the difficulty that the Han-Ca presbyteries have had, not being able to fully participate because of the issue of language. . . It might cost us a little bit of money, but we should have dealt with it in the past and we need to deal with it now,” Sargent said.

This was amended to include “all languages used in the lower courts of our denomination as needed” and further amended to make it “subject to funding being made available.” There was lengthy discussion over the cost. Citing the great diversity of languages in the PCC, “conceivably, we could be hiring 10-15 translators, on an as-needed basis,” said Peter Kinch (East Toronto.) Even the United Nations has a strict limit on simultaneous translation, he added.

“Simultaneous” was removed and “lower courts” was narrowed to “presbyteries”.

After additional wordsmithing, amendments to amendments and much discussion, the following was adopted: “That at all future General Assemblies, translation to all languages used in the presbyteries of the church be made available as needed, subject to funding being made available by the Assembly Council.”

Read the Confession that arose from this report.

A NEW CREED?

An amended Ionian Creed (Iona Abbey Worship Book) was used during opening worship at The Presbyterian Church of St. David in Halifax. One key addition is in bold.

We believe in God above us,
Maker and sustainer of all that lives,
Of sun, moon and stars,

Of water, air and earth,
Of male and female,
All genders, colours and cultures.

We believe in God beside us,
Jesus Christ, the Word made flesh,
Born of a woman’s womb, servant of the poor,
He was tortured and nailed to a tree.
He bore the suffering of others, but died himself forsaken.

He descended into the earth to the place of death.
On the third day he rose from the tomb.
He ascended into heaven to be everywhere present,
And his reign will come on earth.

We believe in God within us,
The Holy Spirit of transforming flame,
Life-giving breath of the church,
Energy of healing, justice and forgiveness,
Source of resurrection and life everlasting. Amen.

DISSENT AND POWER

Recommendation 1 of the Clerks of Assembly was in response to Overture No. 8, 2019. It boils down the rights of dissent and asks that the court reaffirm the right to dissent if a member was absent with leave or presented prior criticism of a decision. The clerks were proposing to uphold the removal of those rights which were decided by previous Assemblies. Not so fast, said some commissioners. This is an issue of doctrine more than polity, said Denise Allen-Macartney (Ottawa) who suggested that the matter be referred to the Committee on Church Doctrine. Commissioners agreed.

In response to a 2022 decision by the Special Committee on Petitions 1 and 2 (regarding racism) to ensure that the Committee to Nominate Standing Committees be representative of the cultural and ethnic mix of the PCC, the Clerks’ Recommendation 2 proposed that Assembly Council be given the right to recommend committee membership. Currently, the Synods recommend names. Now, the council would be given the right to add its own nominees beyond the names that the synods have provided. Some observers and commissioners were concerned that this places too much power in the hands of the council. However, most commissioners agreed with the clerks. The matter goes to presbyteries for consideration under the Barrier Act.

WE CAN AGREE ON A FEW THINGS

It was encouraging to see unanimous bipartisan (evangelical and liberal) support for the outrage over the persecution of LGBTQ people in Uganda. Same with the National Indigenous Ministries Council and the Special Committee on Listening in response to Han-Ca racism overtures.

Stay ’n Pray, Depart, or Discerning?

It’s a typical Sunday morning in my small-town Presbyterian congregation and I’m doing what I usually do. I’m preaching the Gospel. My messages are based on a verse-by-verse journey through entire books or letters from the Bible. Each week, we take 1-2 verses. We’re currently half way through Colossians, which we started in May. Once we’re done, on to another one. It’s my way of honouring the entire content and message of scripture. I don’t disregard or reinterpret difficult passages to satisfy what some itching ears, including mine, want to hear.

The Good News is there in every message. But it’s always prefaced by some uncomfortable truths: we are sinners, no amount of social justice will atone for it, everything we have (our planet and our bodies) are to be used for God’s glory not our pleasure. It’s a very traditional and orthodox reading. Sometimes, when called by The Holy Spirit, I point to how The Presbyterian Church in Canada and some other denominations, has lost its anchor and is drifting theologically.

Before you assume that my entire congregation is in complete agreement with my narrow (and I believe, correct) understanding of scripture, allow me to state that it is not. I look out at souls who represent a wide spectrum of thinking. While many are aligned with my thinking, quite a few have no issue with redefining marriage to include same-sex couples. With that in mind, I take great care to speak the truth in love.

That wasn’t always the case. During a small-group discussion several years ago on the issue of sexuality, someone pointed out that the traditional position was being pushed. Point made. Other than that, no one has said a word. And to my knowledge, no one has departed over my adherence to traditional Gospel truth.

As long as no one’s pressuring or attempting to force me to adopt a different theology, I will continue to do what I’m doing. I will continue to shine the light, not only in my congregation but in my presbytery, where I am the only called minister who is not in support of the PCC’s parallel definitions of marriage. My witness to the entire denomination, via The Renewal Fellowship, continues to be a logical extension.

There are others similar to me. No matter what the flavour of our congregation, we are the Stay ‘n Pray group.

Or, as Rev. Meridyth Robertson of First Presbyterian in Trail B.C. puts it: “Staying, and praying, praying, praying.”

But we are only part of the family. Among those who adhere to Reformed orthodoxy are those who are Planning to Depart. A few have a plan in place while most are still figuring out a way. Some who have already found New Pasture. And a final group, Discerning, isn’t completely sure where they will be in five years.

No matter where they are or will find themselves down the road, they have two things in common – their passion for biblical orthodoxy over cultural accommodation and their desire to remain friends. Hence this essay – an attempt to provide a view of the landscape so we don’t lose sight of one another.

First, a glimpse at those who have already departed.

Living Stones – A Movement of Reformed Churches in Canada, is the official legal name of an association of those called to leave the PCC: https://livingstoneschurches.ca/

Rev. Shannon Bell speaks for them.

Q – Let’s put some numbers on this. What can you say about the number of ministers or congregations represented?

A – It is difficult to actually put numbers on Living Stones in many ways. People are interested in what we are doing and becoming but it doesn’t mean that everyone involved is definitely on a path to departure. We have a monthly town hall meeting on Zoom to pray, share and reflect together. I can say that at the beginning of June 2022 we had about 100 people on our mailing list. After the GA, by the beginning of July that jumped to over 150 and it continues to grow.

We currently have seven pastors as officially received into Living Stones, one congregation (the Cariboo) and one non-congregational ministry. There are others who are exploring legal possibilities to deal with assets who will be joining us in the coming months. We know of a number of congregations who are at various stages of this process. There are also many other congregations who are still discerning God’s call in the current situation.

Q – Your website says much about what you believe. What about history?

A – After the GA 2019, a few people saw the likelihood that if the PCC continued on its trajectory there would be people and congregations who would feel the need to leave. These folks formed Ancient Hope to try to create a landing place so that those who left wouldn’t be scattered to the wind but could form the basis of a new movement of ministry. It would hold the very best of being Presbyterian along with a faithfulness to scripture and a commitment to mission and living out the kingdom of God. Ancient Hope first looked at existing denominations to see if there would be a good fit. They studied and interviewed a number but in each case found significant areas of concern, whether theological (such as the ordination of women) or practical (such as cross-border CRA issues). In the end it was felt that the best fit would be to align in some way with ECO: A Covenant Order of Evangelical Presbyterians in the U.S. Ancient Hope developed a relationship with the leadership in ECO and benefited from the experience of their move from the PCUSA to where they are now. ECO offered training and courses for PCC folks in visioning and other areas.

After the GA 2021, ECO contacted Ancient Hope and suggested that it was the right time to develop a Steering Council to start the new movement officially. The leadership of Ancient Hope approached several people including myself to be on the Steering Council. Some of the council were on the Ancient Hope core team and others were new. I was asked to be the chair of the council. We began to meet in the summer of 2021 and developed five sub teams to work on various aspects of setting up a new entity. I chair the Vision Team and we also have a Doctrine Team, Polity Team, Pension & Benefits Team and Legal & Finance Team. Not everyone on these teams is in a position to depart the PCC, but they are supportive and willing to offer their gifts. The teams have been working hard for the past year and more and the Steering Council works on the big picture.

ECO has walked alongside us through the development of Living Stones. We are not officially connected in any legal way, but we will be sister denominations, sharing the journey. We are grateful for their wisdom and help and will maintain our relationship.

We see a church that is joy-filled, kingdom-focused and emphasizes the work of local expressions of the church. We believe we are taking the best of Presbyterianism and shedding the things that have bound us while standing firmly on the authority of Scripture and the Lordship of Jesus Christ, knowing that God is on the throne and the Spirit empowers and sustains us. We are excited for where God is leading us together and have a vision for planting new expressions of the church. It is a slow process – sometimes frustratingly so – as we lay the groundwork. My heart is to be able to gather all the orphans (those who have left churches with nowhere to go) and form new bodies right away. However, we are still a small group and spread thin with the work that needs to be done. We are in the process of incorporating and seeking charitable status. We are holding monthly town hall meetings to answer questions, discuss issues and most importantly to pray together.

We continue to pray for the PCC. We are not recruiting for Living Stones, but realize that God calls each of us differently. We hope that every congregation will be able to set aside concerns and attachments to the material things of bank accounts and buildings in order to really hear God’s call. Those things are tools in God’s hands, but not the centre of ministry and mission. God will call some to stay and pray. God will call others to leave and we would welcome any congregation or individual to explore a relationship with Living Stones. But those decisions must be made in a way that allows us each to step out in faith, risking losses in order to see how God might provide in new and different ways – beyond our imagining!

So here we are in the Fall of 2022, looking into an unknown future, but excited for where God will lead us.

Q – You have one congregation and another ministry in your association. Any more in the wings?

A – There are a number along the road, but cannot be named so that it doesn’t jeopardize their processes.

Q – Other thoughts?

We are encouraging people to be creative in their thinking, finding ways with sympathetic presbyteries to try the unconventional as ours did, or without their presbyteries to find ways to follow their call to depart I think that the greatest challenge for congregations with buildings is to let go of the idea that ministry depends on buildings and finances. They are important, but our faithfulness in following the truth in Christ is much more important. God takes care of us and we need to trust him to do just that. We follow a God who can do much more than we can possibly ask or imagine.

Q – Cariboo Presbyterian Church was the congregation you and your husband, along with Mark Carter, pastored in Presbytery of Kamloops. What is the new status of your congregation? Same name?

A – We are now Cariboo House Churches, incorporated in September 2021 and with full charitable status with the CRA since March 2022. We are the first congregation to be welcoming into Living Stones: A Movement of Reformed Churches in Canada. Jon, Mark and I as well as the congregation have all shifted from the PCC to LS. We hope that Mark will be ordained in the future. Jon and I have received letters of standing which have been transferred to LS.

Q – How did you get to this point – ie. a brief description of the process you went through to get presbytery’s approval.

A – The Presbytery of Kamloops has been supportive of the Cariboo all along. They have been sad to see us depart from among them, but they understand that we feel this is God’s leading and have tried to do all they could to help make the process as fair and smooth as possible.

The session has been monitoring the developments in the PCC for the past several years and spent months and years praying and discerning the future direction of the ministry while waiting and praying for the decisions at each subsequent GA. We had informal conversations with others in the Presbytery about responses to the changing direction of the PCC, but not about specific plans for the Cariboo. In the Spring of 2022, after the remits were finalized in 2021 and the reports of the AC and gracious dismissal came out, it was clear that there would not be a fair and just process for leaving the PCC. The session made a request of the Presbytery to consider a process that would allow us to keep our building but at that time the executive was not comfortable bringing it to the whole court. The Presbytery struck a special committee tasked with finding ways to make the departure process more feasible for not only the Cariboo but other congregations who might consider departure in the future. Over the summer the session met and prayed and came up with a proposal that we brought to the Presbytery at a special meeting in August called for that purpose. The Presbytery was uncomfortable with the proposal but instead offered a solution that was much better for everyone. We truly felt that God was leading and guiding that meeting. The groundwork for the process was done with the advice of a lawyer and brought back in October.

At the next regular meeting of the Presbytery in October, the Presbytery passed four motions:

• that the Presbytery approve a five-year renewable lease agreement between the Cariboo Presbyterian Church and the Cariboo House Churches for the building in Lac La Hache beginning October 15, 2022 for $1/year. The ministry will pay all costs related to the building: utilities, insurance, maintenance etc. The lease is binding on any future owners of the property.
• that the Presbytery approve a similar lease for the two ministry vehicles.
• that the Presbytery release the Cariboo ministry into the care of Living Stones as of October 31, 2022.
• that the Presbytery provide letters of standing for Jon and I as of October 31, 2022.

We finished the meeting with those motions and went directly to the Lord’s Supper together. I offered a blessing over the Presbytery, its congregations and leaders. Lots of expressions of support, hugs and shared sadness were shared. We really like our fellow presbyters and will deeply miss that gathering.

Q – Reaction if any from General Assembly Office or Assembly Council?

A – No negative responses. No official responses yet. We contacted Canadian Ministries and the National Indigenous Ministries Council personally to let them know from us rather than the grapevine. We have greatly appreciated all the support and fellowship we have received from both entities over the years. The responses were sadness expressed graciously.

Q – Reaction in general from supporters and others in orthodoxy?

A – Nothing but positive support and expressions of prayer.

Q – Do you have a vision for your congregation – where are you headed?

A – COVID has hit us as with so many other congregations. We developed a new vision statement through last spring which focuses on the development of ministry and leadership in our small remote communities. Mark has taken a 1/4 time job that gives him the opportunity to get out into the far reaches of the region meeting with ranchers. We see this as an awesome opportunity for him to make new contacts with a view of starting new house churches. Thus he has dropped back to 3/4 time with the Cariboo. Jon and I continue to witness to the love of Jesus in the Indigenous communities in our area and are excited about a newer house church that started just before the pandemic and is very alive and growing. Other house churches were lost to disagreements that arose about the pandemic and we will need to restart some ministries in some areas. The basic vision to reach out in remote areas is the same, but our vision is more focused and revitalized. We have a new website and logo and a fresh look. We hope to ordain new elders in the new year as two of our lay missionaries have retired though they remain active in ministry. We are on a new adventure with God and Living Stones and are excited to see where God will take us.

Q – How will this new entity be financially supported?

A – We are now in a new place of complete trust in God to provide for all our needs. Over the past three decades we have relied heavily on grants from the PCC and the support of individuals and congregations across the country. The grants of course stopped on Nov 1. They amounted to $90-100,000 per year and provided all of Jon’s and my stipends and expenses for our part of the ministry as well as some of Mark’s stipend. As well, we have received a substantial amount of our budget from those outside the Cariboo. We realize that some of those folks may no longer wish to support us because of our theological stand and our decision to leave the PCC. So we have a huge uncertainty in the financial area. However, our God is greater than a budget bottom line and we trust and pray that God will provide for us in ways we haven’t yet imagined. Jon and I have some savings set aside for a trip to the Holy Land in 2023, but have committed to staying in Nazko and the Cariboo and living off of those savings if necessary. After 31 years of being under a mission appointment, we’ve learned to live frugally!

We are hoping that we will continue to have good relationships with congregations in the PCC who will see that this work of God in the Cariboo isn’t changing and still needs support and will continue to partner with us.

FaithWorks Ministries is Living Stones’ non-congregational mission. We spoke with founder Rev. Glynis Faith.

Q – Tell me a bit about your journey out of the PCC.

A – Since my youth, driving between Prince Edward Island and Ontario has been a consistent part of my life. When I was young I enjoyed seeing certain landmarks year after year. My favourite was the big potato in Fredericton. In my teens I acted rather bored with it all, but there was something comforting about the familiar journey with its familiar landmarks. As an adult, with terrible navigation skills, I worried about getting lost, but soon found the route was etched in my memory.

It is a long journey with lots of hills and bends in the road, and something I have learned is that it takes more than one highway to get me to my destination.

In the past few years I have questioned the path God has placed before me. Recently, I was reminded that it is sometimes necessary to take an off ramp to continue to your destination.

In my final year at seminary there was a strong indication that the PCC was bending to the social pressures regarding gender identity. This did not sit well in my soul, and I found myself asking, “Lord, is this where I am meant to serve You?”

I believe God loves and welcomes all people. I believe in a welcoming church. I believe God’s Word is our authority and the truth in how we are to worship Him, live in truth, and serve as we are called. Despite the various attempts by some to wordsmith Scripture into an affirming text, we cannot ignore texts we are not comfortable with and redefine others to align with current social agendas. God’s Word is meant to transform us, we are not meant to transform God’s Word!

What I believe was not matching up with the direction the PCC was going, so I continued to pray for guidance. Why would God call me on a path that was stepping in a direction I could not support with His Word?

Struggling for clarity, I sought the guidance of a trusted mentor and friend who advised me to consider the needs of the flock. If the shepherds leave, who will pray with and for the flock? Who will continue to preach God’s Word in truth and love? Clearly people are divided on issues of Christian marriage for same-sex couples, as well as the ordination and leadership roles, within the church, of those professing to be part of the LGBTQI2 community. Prayer is needed. Pastoral care is needed.

So, I decided I would stay and pray. Clearly there is a need for prayer and a listening ear. Many things have happened since my decision to stay and pray. It is clear there is great division and people are being asked to take sides. Many find themselves being pushed out of their church. Liberty of conscience seems to be fading quickly.

What I have seen and heard leads me to believe that it will be impossible for the PCC to function effectively with polar-opposite views on doctrine.

Members of a small Presbyterian congregation were recently forced to vote on the choice of being affirming or non-affirming. Prior to the vote, the congregation was given the interim moderator’s views on what God’s Word says (or does not say) regarding marriage, sexuality, and leadership. Some members wanted to get together and discuss what they had read on the subject, and they were forbidden by the interim moderator. Some members made a formal written request to the Session to have someone come in and speak to the traditional views. They were flatly denied by the interim moderator. No debate or liberty of conscience was granted to this congregation. The vote was taken, and the congregation divided. Prayer is desperately needed!

Two weeks ago, I received an email from this interim moderator saying, “Due to changes in circumstances in the ministry direction at ___________, I am withdrawing my invitation for you to preach at ___________ effective immediately.” I had been scheduled to lead the congregation through Advent. It appears that only those who share the interim moderator’s views are now welcome at this small church!

There is a need for ministers to stay and pray, to support the interests of those who hold to the Truth of God’s Word. There is great need for prayer that includes all people, whether we agree or not. Prayer should be focused on repentance, healing, transformation and seeking God’s good will in our individual and collective lives, not on furthering agendas.

Just as the road signs are clear that I cannot stay on the 401 once I come to the Quebec border, the spiritual signs were telling me that I could no longer stay in the PCC if I wanted to go where God was calling me.

Writing the request for my letter of standing was a painful task, but once written and sent, I felt the weight of many things lift off my shoulders and I knew for certain I had taken the correct off ramp for the journey I was called to.

Q – What are you doing and what’s the vision for your ministry?

A – Today, FaithWorks Ministries is addressing the spiritual needs of older seniors by bringing consistent weekly worship into a local retirement residence. We also bring weekly Bible study into another retirement residence. The goal is to bring the church in amongst people who are less mobile. This ministry opens doors to conversations with individuals who may be questioning their faith in the midst of aging and declining health. It also opens doors for building relationships with others who may not have opened the door to Jesus in their lives – people who may be asking, “what must I do to inherit eternal life?” (Mark 10:17).

The FaithWorks discipleship groups have also begun, meeting in various locations. This model follows the pattern of Jesus using various locations and situations to teach His disciples what it means to take up your cross and follow Him, and to train them to call and lead the next generation of followers. The discipleship model is based on individual small groups gathering weekly and coming together as one group for worship monthly.

FaithWorks is now part of Living Stones: A Movement of Reformed Churches in Canada. It is no surprise to me that God has gifted me for small group leadership, prayer and ministering to seniors over the years, and now calls me to use these gifts in this new ministry. I believe small groups will play an important role in rebuilding the church, as people sit and study God’s Word together, seeking to be informed and transformed in Truth and Love.

God brought me into the Presbyterian Church in Canada for part of my faith journey and I pray for God’s blessings upon its congregations, ministers, courts, and its future. My prayers remain with you!

And then there are the Presbyterians who know what’s right, theologically, but they’re not sure exactly how they should respond. They are Discerning.

Don Bartlett, a ruling elder and a member of the Renewal Fellowship board, has been in touch with many such souls. They have been in discussion with one another for support and discernment about where to go from here. Bartlett says traditional Presbyterians find themselves in congregations with a mix of people:

• Some are strongly PCC, often lifelong and second or third generation and will never leave, regardless of PCC’s theological beliefs.
• Some, unwilling to wait for the outcome of any withdrawal process, have weakened the congregation by leaving already.
• Some are unwilling to remain in or move into a leadership position because the congregation is part of PCC.
• Some are willing to engage in a multi-year, secular legal fight for ownership of their congregation’s assets.
• Some don’t want a secular legal fight, but are willing to depart using the PCC’s multi-year official process, in which a congregation re-establishes itself as a new entity and either buys its building at 50 per cent of its value or walks away with 50 per cent of the net proceeds from the sale of the building.
• Some have no interest in any delay: they want to walk away from their property and found a new church. If the congregation is not moving in this direction, they will leave the congregation.
• Most are ignoring the issue of PCC’s theological beliefs. Their allegiance lies with the local congregation as it currently functions: will they stay if there is prolonged uncertainty or if the congregation cannot continue in its current building?

Each congregation has varying proportions of each group. In Bartlett’s words: “It’s a crazy mix of people.” That’s not meant as a pejorative. Rather, it’s testament to the diversity of their thoughts and emotions.

“How do you know the mix within your congregation until you raise the issue?” Bartlett asks. “When you raise the issue to the congregation, you will create greater unrest, and people on both sides of the issue will be leaving until the issue is resolved. But a resolution can’t begin until the issue has been raised to the congregation.”

All of this is in reaction to what many see as a church that stepped into apostasy after formally approving a definition of marriage that’s at odds with scripture and gender complementarity. To agree with this new doctrine, one must ignore some parts of scripture. (It’s more than just a matter of interpretation.) The issue is actually much greater than sexuality. If scripture can be ignored on one matter, then it can be disregarded for another. It’s part of the larger debate between orthodoxy and progressivism which has been raging for decades.

So while this is nothing really new, the marriage issue brought it home in a very political and divisive way. Congregations are divided. As a result, Bartlett says discerning when to raise the issue within the congregation is a “terrific strain on a congregation’s leadership. It’s an extraordinarily tricky situation. Congregational unity is sure to be challenged.”

Derreck Conrad is an active elder. He calls himself a “relatively newer Presbyterian who has no lifelong attachment to the denomination but loves the local body where he worships.”

Here’s a glimpse into his thinking:

“It appears that, in essence, the denomination is already beginning to crumble for the following reasons. There can be no argument that a denomination must, at a minimum, consist of two things: a common theology and an agreed upon form of governance. The passage of the remits [which changed the definition of marriage and allowed the ordination of those in same-sex marriage] has exposed and exacerbated deep differences in our understanding and practice of the first and fundamental institution created for man, which is ordained by God in His word, and by which the relationship of the believer to the Lamb is often defined; that being marriage between a man and a woman – and not further defined. We no longer believe the same thing on this critical question because there are those who desire a worldly definition. . . .

“As leaders in our churches, we have many responsibilities but our primary responsibility is to obey Christ’s Great Commission which includes the great imperative in it, which says, ‘….teaching them to observe all that I commanded you’ – with all that implies. At this time, I am uncertain that we can continue to do that within the PCC. For Christians who have been well taught for many years, that won’t be a problem. But for younger or less well taught believers who are in need of maturing, it will become increasingly difficult going forward.

“My grasp of theology is tenuous but I am certain of one thing, if we no longer agree on the inerrancy and authority of the complete revelation then we are already a house divided and unless there is repentance for hardness of hearts, we are in danger of acting after the manner of Rehoboam.”

Back to Stay ‘n Pray. It’s also a crazy mix. Some haven’t even seriously thought about leaving. Some have, but decided against it because they’re too close to retirement, they’re not feeling the spiritual nudge or they’re just not seeing a financially viable way of departing. That last issue is huge. While some in the PCC see the offer to purchase their buildings at 50 per cent of their value as gracious (given the fact that this process didn’t exist before) others see great insult in taking out a huge mortgage for something they’ve already paid for and maintained. Walking away and taking 50 per cent of the net proceeds from the sale of their building might be attractive to those who have no attachment to their building, but not many people appear to be of that mindset.

Walking away and taking 50 per cent of the net proceeds from the sale of their building might be attractive to those who have no attachment to their building, but not many people appear to be of that mindset. The requirement that 80 per cent congregational support is required in two separate votes for departure is a non starter for many, including the session at St. Paul’s in Leaskdale, Ontario. They’re stay ’n pray, says their lead pastor, Rev. Andrew Allison. What that will look like remains to be seen.

“We are working at trying to determine what assignment and alignment we have with the denomination and also what presence we intend to have in our staying. Will we try to influence directly or basically function as Congregationalists?”

They’ll have plenty of company with a congregationalist approach. There’s been a dramatic increase in the number of congregations which give little or nothing to the support of the denominations via Presbyterians Sharing. In 2021, 29 congregations with $100,000+ budgets gave nothing; several had $1 million+budgets.

Valleyview Community Church in the Presbytery of Calgary will remain because they see no viable option. Grant Gunnink is their minister.

“I and our leadership at Valleyview are of the stance that if there was a gracious way to exit from the PCC we would likely take advantage of it. However there is no easy way out for us, even the current voluntary withdrawal would require us to raise money in order to buy ourselves out according to the financial formula. We are not willing to leave and surrender our assets and our property (which we see as a beach-head in our surrounding community). We won’t surrender these things for the benefit of a denomination that will use them to implement the unbiblical revisionist agenda. Our relationship with our Presbytery is decent however, and we anticipate being able to continue to minister as a Biblical orthodox congregation at a comfortable arm’s length respectful relationship with them.”

There’s a mutual respect within orthodoxy I find encouraging. It was evident at the PCC Pastor’s Retreat in November, which was widely representative of the diversity of opinion. Within that collection of pastors were ministers who are firmly entrenched and committed to the PCC who were worshipping and dining elbow to elbow with those who are actively departing or have already left the building.

This mutual respect can be summed up by Andrew Allison: “I realize this is a tough decision for everyone and people who love Jesus just as much or even more than I do will come to a different conclusion than I will.”

He adds: “There has always been a place in the history of the people of God for a faithful remnant. When Ahab and Jezebel were leading the people of God astray Elijah whined and complained but he didn’t set out to start a new Israel. Instead he hunkered down and called people back to right living with God, even when no one was listening. There’s at least a place for considering this as a viable option.”

That’s the ethos expressed, to a large degree, by Cruxifusion, the network of evangelical ministers within the United Church of Canada. Three decades after the UCC became affirming, they exist as a vibrant witness in a denomination which does not require its ministers to hold any creed or doctrine and harbours at least one atheist minister.

Scores of believers departed the UCC in a wave in the late 1980s and early 1990s over the same-sex marriage and ordination issue. Former adherents settled in other congregations or started their own. Many severed all ties with those they left behind, even those who remained stay ‘n pray.

Bell, who is on the front lines of departure, does not want that to happen within PCC orthodoxy. She has gone out of her way to reach out to those who have no thought of leaving.

“We love our brothers and sisters in the PCC. We don’t want this move to disrupt relationships. We hope that we can be of encouragement to others whether they are on a path to departure or to staying in the PCC. We are on an adventure with God! Join us whether in prayer, partnership or just keeping in touch!”

We welcome your feedback. <renewalfellowshippcc@gmail.com>.

While the Renewal Fellowship’s mandate and current mission is to provide Prayer and Care for those who adhere to orthodoxy within the PCC, we recognize that some brothers and sisters are being called to depart. The following announcement was prepared by Living Stones and may not necessarily represent the views of the Renewal Fellowship’s leadership. It’s shared for your information and for prayer.

Living Stones: A Movement of Reformed Churches in Canada

Defining moments from General Assembly 2022

The General Assembly of The Presbyterian Church in Canada provides a four-day snapshot of the state of the church. Anyone concerned about the evangelical renewal of the church would have heard numerous causes for concern.

RF Executive Director Andy Cornell watched the entire proceedings and compiled notable and telling quotes from General Assembly debates which highlight the challenges before us.

(NOTE: A condensed version of this account appears in the Summer 2022 printed edition of Renewal News.)

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“At the 145^th GA there was a non-binding vote that resulted in an expression of desire to become fully affirming, and then two motions on marriage and ordination were passed and sent down through the Barrier Act. Those two remits were approved. And in addition, the 146^th GA, in adopting all the recommendations from the Rainbow Commission Report, declared the PCC to be an affirming church. The remits ‘B’ and ‘C’ are implementations of part of this shift to becoming an affirming church. Those two remits enact a permanent grandfathering of two definitions of Christian marriage and permitting ordination of LGBTQi peoples without discrimination. There was never an attempt to balance theologies of marriage but rather within the context of an affirming church to permit liberty of conscience and action, which was a bold and controversial step, considering that the ordination of women only permitted liberty of conscience but not action. This non-balancing of theologies, or at least the proposed balancing of theologies of committees and agencies goes against much of our big tent thinking. Non-balancing is quite similar to our different theologies of wealth and poverty, peace and war, and yet, we do not require balance of membership on committees. The balance we are seeking, through this special committee report and overall, is a balance of voices from non-dominant peoples and cultures, not theologies.” — Matthew Sams (East Toronto)

“I appreciate Matthew Sams for tipping his hand because basically what he is saying is showing us that evangelicals do not have a safe space moving forward in this church, that liberty of conscience, since it is nonbinding, can in fact be removed and, according to Mr. Sams, probably will be removed going forward. Thank you for showing us that the church is not a safe space for conservative theologies moving forward. There are many of us in our church who do share the theology of our ethnic congregations. We will be coming to other discussions later on about how we live together in this new reality. So, I think this discussion has just set the stage, and I would certainly vote against this motion, because evangelicals who have voted in favour of the remits will see where we are headed going forward.” — Timothy Ferrier (Barrie)

The issue was recommendation SCP-009 from the Special Committee Responding to Petitions 1 and 2 (2021) from the two Korean-language presbyteries alleging generational “silencing, slander, ridicule, racism and “mistreatment” to ethnic groups. The recommendation called on the Assembly to “instruct the Assembly Council, the General Assembly Office and Life and Mission Agency and Committee to Nominate Standing Committees and the other boards and committees of the church to ensure that there is balance and respect for both definitions of marriage in all correspondence sent to congregations, sessions, presbyteries and synods; the delivery of resources and workshops, and the membership of the boards and committees of the church; also that the Assembly Council provide progress reports on the balancing of the two definitions of marriage in the life of the church to the General Assemblies of 2023 and 2024.”

Matthew proposed an amendment to remove all references to “balance.”

The committee, in its report, recognized a very high correlation between non-Anglo congregations and traditional theology. Mandating equal resources would be a tangible effort to demonstrate to ethnic churches that they are welcome, and they belong.

Timothy noted the word “grandfathering.” The Oxford English Dictionary defines it as “exempt (someone or something) from a new law or regulation.” In other words, to make an exception from the rule. Inclusion would be the rule.

Other commissioner comments:

“Balance and respect has been assured in these remits. We don’t need to continue to study and debate this any further. I don’t think this work is necessary and I think it has very little to do with the harm done to non-white Presbyterians, which was the mandate for this special commission…. This goes beyond the scope of what they were asked to do.” — Cherie Inksetter (Niagara)

“It really is troubling with the possible view of colonizing our view of sexuality of the West upon non-white ministries who, I can tell you with authority, are very troubled by the remits. I pray and I hope that we will not look at this as inclusion and exclusion, but as an opportunity, if possible, for this church to stay together as a big tent…” — Emery Cawsey (Kamloops)

“It isn’t as much about balance as it is to let the public know that the PCC denomination holds to two faithful, parallel definitions of marriage… This bears on our witness to our ethnic community. I want to let the court know that as soon as the remits were passed, everyone thought, or they believed, that the PCC has changed the definition of marriage to between two people – that’s it. This recommendation is to witness and to let people know that the PCC has a place for both definitions of marriage and that’s the essence of this recommendation. It is about balance but it’s more about bearing witness, particularly to ethnic communities that the PCC can welcome both definitions of marriage and hold to both definitions of marriage and be able to belong to this denomination.” — Jinsook Khang (Eastern Han-Ca)

Commissioners approved the removal of “balance” by a vote 106-85.

The amended motion: “That the General Assembly instruct the Assembly Council, the GAO and LMA and Committee to nominate standing committee and the other boards and committee of the church to ensure that people are not excluded from serving based on their theological conviction of either definition of marriage endorsed by the GA.”

Discussion regarding the amended motion:

“We are in an exercise of listening, particularly to our Han-Ca brethren and sisters and the committee has done a wonderful job of helping us hear and listen. We are being watched and many members of our denomination are watching to see where this General Assembly is taking us and this particular vote is going to be a signal, a very clear signal, one way or the other. And this gives me great and deep concern for our brothers and sisters in the Han-Ca presbyteries. I believe we are not listening to them and that’s really very sad.” — George Anderson (Hamilton)

“This is what everyone was wondering about when we came into the court this week: how would we walk out remits ‘B’ and ‘C’. Some people are suggesting it’s about participation in ordination once in a while. Some would be bold to say that nothing has changed for traditional and conservative Christians in the church. But the fact is that’s not their impression. Their impression is that the church has completely changed its understanding of a number of things: of Scripture, of subordinate standards and one another. This question will not only apply to this motion but will be the theme for many of the other things we will be talking about. I have to vote against this motion and against the understanding that we don’t somehow have to walk out what the remits mean in terms of two cultures, two understandings of Christian faith together. It’s so much more than about marriage and ordination; it’s much more than that…. The larger tent is what I’m hoping we will be able to work out together.” — Jonathan Dent (Ottawa)

The amended motion carried 100-89.

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“It’s much better to stay together as one denomination and still talk to each other.” – Barb Sargent (Essex-Kent)

A total of 25 overtures made in 2020 and 2021 sought the creation of theologically based synods to allow conservative congregations to adhere to traditional theology. Assembly Council (AC) established a seven-member working group from its own membership to study the issue and prepare a response to these requests along with overtures allowing congregations to leave the PCC with their buildings and assets. AC’s response was “that leaders find ways to function effectively in current structures with consensus building and not view matters as insurmountable.” (Barb was among three members of the working group who had a minority opinion.)

“There is a divide. This proposal could allow us to work together.” — Lisa Aide, (Essex-Kent).

“People will end up leaving and departing.” — Jonathan Hong (Eastern Han-Ca).

Commissioners approved AC’s response 113-71.

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“Is this truly the heart of the church?” – Matthew Lingard (Hamilton)

Matthew was responding to the AC recommendation to allow congregations to voluntarily withdraw from the PCC and receive 50 per cent of the value of their net assets. (If a congregation wanted to retain use of its building, it would have to pay the PCC half of the cost.) The proposal was in response to dozens of overtures in recent years.

Noting the high cost of departure, Lingard asked: “What sort of legacy will we be leaving?”

“This is a loving, caring and wise approach.” – Deborah Jones-Synders (Brampton)

“It’s punitive to take 50 per cent.” – Emery Cawsey (Kamloops)

“Would 50 per cent be compassionate to you?” – David T. Sturtevant (Newfoundland)

“Asking 50 per cent is certainly not in the Spirit of Christ.” – George Anderson (Hamilton)

“This is a compromise.” – Marianne Emig Carr (Seaway-Glengarry) who pointed out that currently a congregation whose members depart would have to leave their building behind and receive nothing.

Commissioners approved the voluntary withdrawal process 117-74

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“The motion is attempting to set up something that informally already exists…. organizations, some of them have been around for a number of years, already exist for like minded folks and have never needed Assembly’s permission to be established or to associate.” – Thomas Kay (Prince Edward Island)

The Special Committee dealing with the racism petitions recognized the need for mutual support in a divided denomination. The committee wondered “about the only congregation in a presbytery who has called a same sex married minister. Where does that minister and that congregation find collegiality, support and encouragement in an open and safe space? The same can be said the other way round, where a minister and congregation hold to a traditional definition of marriage in a presbytery where the rest of the ministers believe that marriage is between two adult persons.”

The committee recommended further study to determine if such associations would be helpful. Commissioners agreed by a vote of 121-61.

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“We can do better.” (Part 1) – Peter Bush (Waterloo-Wellington)

Peter challenged Assembly Council’s all-or-nothing response to his presbytery’s overture asking that some of the denomination’s investment income be used to:

1. provide $10,000 per congregation in seed money grants to assist congregations in improving the energy efficiency of their church buildings and/or in moving off-grid,
2. provide $10,000 per manse in seed money grants to improve energy efficiency and/or to go off-grid,
3. provide $20,000 per multipoint change to assist in the purchase of a hybrid or electric vehicle for the minister,
4. provide $5,000 grants to congregations interested in building charging stations on their property.

The request was made considering widespread acceptance that “climate change has been described as ‘the existential crisis of our time’” and the fact that past General Assemblies have spoken about the need for change. The response from AC assumed that every congregation would apply for and receive a grant for every item, which would cost $15,835,000. In response, the council pointed to existing government grants or applying for a loan from The Presbyterian Church Building Corporation for building improvements.

Commissioners agreed by a vote of 95-92 to send it back to the council for more study.

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 “We can do better.” (Part 2) – Peter Bush (Waterloo-Wellington)

Peter was commenting on the response from the LMA to the 2019 overture from Calvin Presbyterian Church in Toronto, which requested that “the church’s theological colleges and the Life and Mission Agency work together to amend their curriculums and programs to include, administer and promote the creation of a network of voluntary student charges or placements, with an emphasis on congregations that do not currently have Reformed and trained leadership, for which students will be remunerated and/or receive credits or tuition relief for their services.”

It was requested for several reasons, notably to help “congregations and pastoral charges without pastoral leadership” especially in remote areas and particularly those “served by non-Reformed or unsuitable or untrained pastoral leadership.”

For several reasons, LMA rejected student charges as “impractical” and suggested that presbyteries create more multi-point or cluster ministries or seek an LMA grant.

Said Bush: “I fully agree with the answer as a multi-faceted thing that goes way beyond the colleges’ function. But the answer provided… does not move beyond that narrow question. A response, I would hope, would say something like, ‘The idea proposed by the overture won’t work but we have some other ideas.’ We need to think creatively about other options. We can do better than this response. We can be more creative.”

Commissioners agreed. The motion to answer the overture considering the LMA’s concerns was defeated with 70 in favour and 111 against.

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“It’s important to find new ways to do ministry… what we are doing is not working.” — Doris Eaglesham, Niagara

LMA followed up on its 2020 survey which found that of 696 PCC pastoral charges in total, 244 were officially vacant but only 30 were actively looking to call a minister. LMA followed this up with a survey of presbyteries to determine the underlying reasons. Lack of finances was a factor for 18 of the 26 presbyteries which responded.

Said the report: “Some presbyteries indicated that distance was a factor for interim moderators who made lengthy drives to attend meetings or conduct pastoral visits. Respondents also remarked on the heavy workload for interim moderators who were not only responsible for their own congregations but also for the additional congregations they were charged with serving… [and] heavy workload for retired ministers within their bounds who were increasingly called upon to serve as interim moderators or stated supply.”

Of the 771 pastoral charges in the PCC in 2003, 128 were officially vacant and not seeking a new minister (16.6 per cent.) In 2020, the PCC had 696 charges, of which 218 were not seeking (31.1 per cent).

LMA asked that its surveys be sent to presbyteries, sessions and congregations for study and reflection. Peter Bush (Waterloo-Wellington) amended the motion to encourage presbyteries to “be innovative and experimental.” Commissioners approved the amendment 183-6 and the amended motion 194-0.

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• For the full text of General Assembly committee reports cited below, go to https://assembly.presbyterian.ca/#/ and click on the “committees” tab.
• For the draft minutes of each sederunt: using the above link click on “resources.”
• For more information about The Renewal Fellowship within The Presbyterian Church in Canada, go to /