Theology. 3) Is Jesus Christ alive today, not just in me or in you but alive in the world in situations, in people, changing and healing TODAY?

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1 Theology 1) What is the confusion that Session believes exists in Presbytery over Gospels? (As Rick Wesley says) Why should we leave PC-USA because of facts like only 40% of members of PC-USA read the Bible? We read it! Many church leaders in the PCUSA do not hold to a traditional Reformed understanding of Jesus as the way of salvation. For example, over 50% of PCUSA pastors DO NOT believe that only followers of Jesus Christ can be saved ; the 2001 General Assembly could not agree on the singular, saving Lordship of Jesus Christ ; and 30% of PCUSA ruling elders believe all the world s religions are equally good ways of helping a person find ultimate truth. The session has voted to seek dismissal because of what we understand the role of a denomination is in relationship to the local church. The church is made up of people with common theology, values and mission. A presbytery is made up of churches who share common theology, values, and mission. The General Assembly is made up of presbyteries who share common theology, values, and mission. So the reason the results of the survey are relevant to the session s vote for dismissal, is our view that God s church is to be connected. A role of the presbytery is to support the local church. It is also the church for our pastors. How much support can we expect from our presbytery if they don t share the same theology, values, and mission as we do? How can our pastors be supported in a life giving way if there are more members of presbytery that hold different views on fundamental and historically held views of the Christian faith? What kind of support can we expect from General Assembly if it is made up of presbytery representatives who don t hold to the essential beliefs that our church members have expressed? The session believes that the move to ECO would align us with other churches who value studying God s Word like we do, which in turn will allow us to be supported by a presbytery that values Scripture like we do. 2) The survey of the Presbyterian panel to which we were referred showed considerable differences between the older and younger respondents to the survey. This was true in all 4 categories surveyed, but was particularly true among younger clergy, where those under 40 or 50 were clearly more liberal theologically. Where is this church supposed to get clergy as those of similar views as ours age out? That is a significant concern of the Session as well and one of the many reasons to request dismissal from PCUSA. Remaining in the PCUSA will increasingly influence who FPC will be able to attract as pastors in the future. 3) Is Jesus Christ alive today, not just in me or in you but alive in the world in situations, in people, changing and healing TODAY? Yes. We believe Jesus is alive and speaks to us, both individually and collectively, through the Holy Spirit.

2 4) If it is true that ministers (teaching elders) are being accepted into the PC-USA without a clear statement of belief in Jesus Christ and His work, how does Presbytery respond to this? Why don t we expect for them to confirm belief in Jesus Christ? How does Presbytery respond to the statement they have made saying Jesus is one way to salvation? What other ways are there according to them? This is in conflict to what we believe. Question has been forwarded to Presbytery. 5) How does the decision to leave align with John 17:20-23 and other references to unity as a reflection? Unity is always something the church should strive to achieve. However, if unity was the most important goal of the church, then the Reformation should have never happened and Catholicism should remain as the single Christian denomination. Scripture also calls the church to be centered on Jesus Christ, and this clear call is more important than instutional unity with the PCUSA. We do however, believe that those in the PC USA will still be our brothers and sisters in Christ as part of the universal church even though we have different institutional workings. 6) How do we choose which parts of the Bible we will accept and follow? We are not sending our women out of town while menstruating? (Leviticus) Can we just pick and choose what we want, and if so are we better than slave owners (racists) who quoted the Bible? Choosing parts of the Bible to follow or ignore is not condoned by ECO or First Presbyterian Church. However, Scriptural authority is not negated because misguided people have selectively used Scripture to support their positions. It is ECO s and the Session s belief that Scripture must be taken as a whole, including the Old and New Covenant, to best understand God s will. We accept all of God s word as God-breathed and is useful for teaching, rebuking, correcting and training in righteousness (2 Timothy 3:16). Which parts we follow are connected to our overall study of Scripture. By studying the Scriptures, we understand that there were different types of laws listed in the Old Testament, moral, ceremonial, and civil. And based on Jesus teachings and His role as the fulfillment of the law, we can learn which laws continue today and which laws have been set aside because of the work of Christ. A primary example is why we no longer make blood sacrifices to God, as prescribed by God s Word. Jesus was the final sacrifice, so any future sacrifice is both unnecessary and offensive to the Christ s sacrifice. The law pertaining to menstruating women was most likely a civil law for the cleanliness to that culture. There is no mention of the continuation of that law in the New Testament. In fact, Jesus healing of the woman who was bleeding, Mark 5, would have spoken to the fulfillment of this law. So, no we cannot pick and choose what texts we like and don t like, but through the study of the whole of Scripture we understand more clearly how God s Law is intended for us today. For a fuller treatment of this issue, here is a good article:

3 7) What is confession over gospels? This question is not fully understood. However, we believe the Bible, including the gospels, is the utmost authoritiy for our lives as Christians. The Confessions are also authoritative, but not second to scripture. The Confessions are historical statements of what we, as reformed Christians, believe. Please reach out to a member of session if you asked this question and would like more detail. 8) Why does the presbytery not like Peter s theology? The impression of elders attending the Presbytery meeting was that Peter s theology was more conservative than many Salem Presbytery congregations and was offensive to some people in attendance. This impression was based on the extensive questioning Peter received in comparison to other candidates, as well as the tone of the questions asked. Question has also been forwarded to Presbytery. 9) Would you please explain the focus PCUSA has regarding Christ as Lord and Savior and the only way to salvation? The reality of the Holy Spirit? Only 42% of PCUSA members, 45% of ruling elders, 41% of pastors, and 27% of specialized clergy strongly agree or agree that only followers of Jesus Christ can be saved. (See Presbyterian Panel Survey: The PCUSA believes in the reality of the Holy Spirit as acknowledged in the Westminster Confession and the Confession of The PCUSA affirms the confessions that ECO does. So, on paper, they hold to orthodox views as a denomination. A problem the session saw and why it voted unanimously to request dismissal is the inability of the PCUSA to govern itself. Specifically, when ordained ministers have publically stated beliefs contrary to the views held in the confessions, there has been no denominational discipline. The members of session believe that the disconnect between the stated confessions and the beliefs of many ministers violates the principle of theological consistency that should characterize a denomination. 10) Can you be specific on the disagreement with the denomination on "Who is Jesus?" Over half believe WHAT about Jesus? It is difficult to get a specific answer from the denomination about its belief on who is Jesus. As was done during the meetings in September, representatives would refer to the confessions for the official position of the denomination. However, an ordained individual can hold views contrary to what is affirmed in the confessions with no threat of consequence. The result of this disconnect is a denomination (or its representatives) that can t speak for itself with any assurance because there are no essential tenets with which they all agree.

4 11) The 2nd gentleman from Presbytery said Jesus Christ is our center and he thinks we all believe that. The Bible is our guide and he thinks we all believe that. My understanding is that this is not true. Isn't this the crux of the issue in terms of why the session is recommending we leave? Yes, it is. What is written and what is observed and practiced is too far apart. Examples of the divide between what is professed and what has been done can be found in the article, The Five Solas which is in the file cabinet on the website. 12) Are "we" a church that believes in a literal, word for word interpretation of the Bible or one that looks at historical and cultural context? The short answer is yes & no. We believe all of Scripture is God breathed but we understand that God spoke through real people. In doing so, we see all types of speech in the Bible hyperbole, poetry, and historical to name a few. And since the Lord spoke through real people, in a real place, in a real time, there will most definitely be topics, issues and examples that are connected to that time and place. So when Jesus spoke about how it s easier for a camel to go through the eye of a needle than a rich man get into heaven, we don t have to spend time doing archeological digs to see if there was really a narrow opening called the eye of the needle that camels couldn t get through with all their stuff! But we do understand the principle that we can t love God and money at the same time, and we must choose whom we serve. 13) How specifically are we here at 1st Presbyterian no longer aligned with PCUSA? We have been told we're not, but in what way? We differ from the PCUSA theologically, missionally, organizationally and spiritually. Also, reference the article, The Five Solas for a more detailed account of actions that the PCUSA has taken through the years that are contrary to what 1 st Presbyterian believes to be historic Reformed Theology. 14) Does the Presbyterian Church believe Jesus is the only way, the truth, and the life? Shouldn t the main church believe this core principle? Only 42% of PCUSA members, 45% of ruling elders, 41% of pastors, and 27% of specialized clergy strongly agree or agree that only followers of Jesus Christ can be saved. (See Presbyterian Panel Survey: Contrast this with the survey of our congregation conducted three years ago, when we were looking for a new senior pastor, which revealed 98% of our members believe, There is no other way to salvation but through Jesus Christ. 37% of PCUSA members, 30% of ruling elders, 11% of pastors and 27% of specialized clergy in the PCUSA strongly agree or agree that all the world s religions are equally good ways of helping a person find ultimate truth. (See Presbyterian Panel Survey: The members of session do believe that the main church or denomination with which we are affiliated should believe this core principle or essential tenet. It is disagreements like this one that were a motivating factor in the session voting unanimously to recommend dismissal from the PCUSA.

5 15) To Presbytery: If God allows for free will, then why would you keep us from leaving the PCUSA if we choose to go? Is it only for money? 16) For Presbytery: When Jesus said, I am the way, the truth and the life. No one comes to the Father but by me. What did He mean? 17) ECO includes biblical infallibility in its Essential Tenets. What is ECO s definition of infallibility and which Bible does it apply to? In regards to ECO s definition, we believe it is the traditional definition, where something infallible is incapable of being wrong or that cannot fail. Regarding which Bible it applies to, this type of affirmation is connected to the Scriptures in the original languages, primarily Hebrew for the Old Testament and Greek for the New Testament. Scholars then translated those manuscripts. The reason there are different translations of the Bible is because language is not a code, but its purpose is to communicate. There are certain words in other languages that have a range of meanings in our language. So, scholars study the original language, looking at context and history to translate it into our language with words that best capture the author s intent. 18) If the PCUSA maintains that its belief is that marriage is defined as between one man and one woman, why would the wording be changed due to a shift in our culture? Is that not contrary to what we should be as a church? Yes, we believe it is contrary to what we should be. This is one of the reasons Session has significant concerns about PCUSA and has recommended dismissal. Jesus made it clear that His disciples are not to conform to the culture in which they live. The Sermon on the Mount is an excellent example of this principle. 19) Why did the PCUSA remove In Christ Alone from the hymnal? The editorial board of the new Presbyterian Hymnal requested the composers to change the lyrics from the wrath of God was satisfied to the love of God was magnified. The composers refused to allow the change and so the hymn was not included. This suggests that the editorial board rejects the traditional understanding of the Atonement. ( Atonement is a word used to describe how the death of Christ on the cross justifies a person and restores our relationship with God. ) 20) Why do you, yourself, stay active in the Salem Presbytery when the PCUSA is drifting from God s word and commands?

6 21) How does the Presbytery respond to the old adage that actions speak louder than words? I hear you saying that the core of tenants of faith of the PCUSA have not changed but the actions of the General Assembly do not confirm that. There seems to be a great contradiction between stated theology and practices. Question has also been forwarded to the Presbytery. The Session agrees that a contradiction does indeed exist. 22) I m confused by the slide in the Presbytery s third presentation with the split along orthodoxy and orthopraxy. Doesn t what you believe shape what you do for everybody? It should, but has not been the experience of our leaders and Session with Presbytery. 23) Didn t the PCSUA used to have essential tenets in the 1920s? Was the spirit of God limited in getting these changed then? Why would God be limited in ECO to do the same in the future? God is never limited, but always seeks to guide us closer to Jesus Christ. Any changes that lead us away from Jesus are not of God. 24) Where in our doctrinal statements do we give multiple explanations of who Jesus is? It depends what you mean by who Jesus is. If you re asking for the different ways Jesus describes Himself, I am the bread of life, I am the good shepherd, etc, those come from Scripture. However those phrases are used as descriptors of Jesus nature, but His core identity, the only begotten Son of the Father, co-eternal, co-equal, and of the same substance, and the only path to the Father come from the study of the Scriptures and in the Confessions- which is a faithful exposition of the Word of God. 25) To all members of both parties present Who is Jesus?? First Pres -- Jesus is the second person of the Trinity, the Son of God and Savior of all who accept salvation in His name. Presbytery 26) If the PC-USA affirms the Reformation Creeds I assume all Presbytery Representatives are Five-Point Calvinists? 27) Could Jill Crainshaw tell us what the Essential Tenets of the Reformed Faith are? 28) All ordained pastors have to affirm Confessions, Lordship of Christ, etc. What happens to pastors when they change their minds and beliefs? Are they de-frocked? It is the responsibility of the Presbytery Councils to counsel, guide and discipline pastors. However, we could find no evidence for disciplinary action of a pastor for contrary views to the confessions.