Concurrence to Ovt 018 from the Presbytery of New York City (with Additional

Rationale).
Current denominational policies regarding ordination, particularly as reflected in the
provisions of G-6.0106b, require interpretation of ambiguous words and phrases in order to
determine who has or has not met the standards for ordination. The battle over interpretation, and
in particular, using this amendment in consistent attempts to root out all those with whom we
might disagree, has fractured the fellowship and families of our brothers and sisters within the
church, offering little hope to those who look to us for witness, as well.
Additionally, this delineation has produced real spiritual and personal harm in designating
directly or indirectly that individuals who are Lesbian, Gay, Bisexual, or Transgender (LGBT) are
second-class creations of God, less able to serve because they identify as they were created by
God.
Maintaining G-6.0106a and deleting G-6.0106b returns to the presbyteries and sessions the
oversight of who is to be ordained to the offices of the church, and returns the entire church to the
Reformed understanding that we read the same Scripture but come to different conclusions. The
fact that this covenant was ever broken by the additions of G-6.0106b points to a sad choice that
has greatly divided our church. It is this amendment that is the cause of the division, not our
sisters and brothers against which it is used to discriminate.
Deletion of G-6.0106b returns the church to its historic standards of ordination as stated in G-
6.0106a, which provides that the manner of life for all officers of the church “should be a
demonstration of the Christian gospel in the church and in the world,” as follows:
G-6.0106a To those called to exercise special functions in the church – deacons, elders, and
ministers of the Word and Sacrament – God gives suitable gifts for their various duties. In
addition to possessing the necessary gifts and abilities, natural and acquired, those who
undertake particular ministries should be persons of strong faith, dedicated discipleship, and
love of Jesus Christ as Savior and Lord. Their manner of life should be a demonstration of the
Christian gospel in the church and in the world. They must have the approval of God’s
people and the concurring judgment of a governing body of the church.
Where these provisions of G-6.0106a adequately state the PC(USA)’s historic, Reformed
understanding of the standards for ordination, the provisions of G-6.0106b discriminatorily
exclude faithful church members from service in the church.
The provisions of G-6.0106b – and their exclusion of faithful LGBT Christians from the full
life of the church – contradict Scripture’s teachings about the freedom of God’s Spirit to engage
in surprising, new, and unpredictable activities (John 3). Who of us can say with absolute
certainty precisely what is God’s will with regard to the leadership of the church?
For centuries, the church used biblical texts as the basis of opposition to the ordination of
women and inclusion of African Americans in our congregations. Now we know that both
practices were sinful violations of God’s will. Likewise, A Brief Statement of Faith reminds us
that the same Spirit “calls women and men to all ministries of the Church” (The Book of
Confessions, 10.4, line 64). Current denominational practices constricted by the exclusionary
provisions of G-6.0106b deny the truth of God’s freedom to “do a new thing” (Isaiah 43:19).
The exclusionary provisions of G-6.0106b contradict the value that Scripture places on
inclusive welcome (Acts 8:26ff, 10:28 and 11:17). So, too, current ordination policies conflict
with numerous parts of the Book of Order that underscore the church’s call to openness and
inclusiveness (G-3.0401, G-4.0100-.0404) and the rights granted to members (G-5.0102 and G-
5.0103, G-6.0107 and G-6.0108).
The exclusionary provisions of G-6.0106b contradict the Great Commission of Christ, who
instructed his followers to go into all the world, making disciples, baptizing and teaching (Matt.
28:16-20). The Scriptures call the church out of itself and direct us to practice hospitality towards
all — even strangers (Hebrews 13), thereby demonstrating the message of grace and welcome
that draws people into the community of faith. The Apostle Paul points out that “God shows no
partiality, but in every nation anyone who fears [God] and does what is right is acceptable to
[God]” (Acts 10:34-35).
The exclusionary provisions of G-6.0106b contradict the church’s understanding of the
Sacrament of Baptism. The Book of Order tells us that in baptism “we die to what separates us
from God.” To be consistent with that teaching, we cannot then set up a barrier (ordination) that
separates some of the baptized from their unity with God and from God’s calling on their lives.
Likewise, we profess that “baptism is a sign and symbol of inclusion in God’s grace and
covenant” (W-2.3002), and that “barriers of race, gender, status, and age are to be transcended.
Barriers of nationality, history, and practice are to be overcome” (W-2.3005). We cannot, with
any integrity, baptize believers and then set up discriminatory barriers to their full participation
and service within the church.
The exclusionary provisions of G-6.0106b contradict the basic principle of the church that all
men and women who are church members have both the right and responsibility to respond to
God’s call to special ministries as elders, deacons, or ministers of Word and Sacrament (G
6.0106a). There is only one status of church membership; one’s sexual orientation should not be
regarded when considering service.