Frequently Asked Questions: Understanding Proposed Amendments 24-A and 24-C

Presbyteries are currently voting on two amendments to the Book of Order that were approved by wide margins by the General Assembly in July. The changes, which originated in an overture sent to the Assembly by ten presbyteries/synods, now require majority affirmative votes in a majority of the church’s 166 presbyteries. 

Here’s some help understanding the impact and importance of these amendments. For a downloadable PDF of this FAQ, click here. For the latest updated results of presbytery voting, click here.

• 1. What specific changes would these amendments make?

  Amendment 24-A adds “gender identity” and “sexual orientation” to the list of categories in F-1.0403 against which the church does not discriminate. Amendment 24-C calls for examination of candidates for ordination on their commitment to principles of participation, representation, and inclusion found in F-1.0403, as well as to the Historic Principles of Church Order in F-3.01.

• 2. So why does it matter what categories are mentioned in F-1.0403?

  Amendment 24-A changes a foundational paragraph in the Book of Order, which shapes the denomination’s commitment to finding our unity in our diversity. With the new changes, the paragraph will say “In Christ, by the power of the Spirit, God unites persons through baptism regardless of race, ethnicity, age, sex, gender identity, sexual orientation, disability, geography, or theological conviction. There is therefore no place in the life of the Church for discrimination against any person.” This change lifts up the denomination’s commitment to full inclusion of LGBTQIA+ people, as expressed by prior decisions on ordination (2011), marriage (2015), and celebration of their rights and dignity (2018). Including recognition of this identity of part of the Presbyterian Church (U.S.A) is a reasonable and important next step in affirming the image of God in all people.

• 3. What changes were made by the General Assembly in Amendment 24-C from the original overture?

  Some commissioners were concerned that asking candidates for ordination or installation to elaborate their views on participation and representation might be seen as a limitation on their conscience. The additional requirement to examine candidates on F-3.01, which includes the famous quotation from the Westminster Confession of Faith, “God alone is Lord of the conscience,” was added to the originally proposed language.

• 4. How do the proposed amendments affect freedom of conscience?

  The amendments do not bind individual or collective conscience. The amendments do require sessions and presbyteries to examine candidates for ordination regarding their understanding of and commitment to the PC(USA)’s inclusive values. While individuals may hold diverse theological views, ordaining bodies must at least explore candidates’ views. The amendments do not, however, compel any particular answer by a candidate, nor do they compel a session or presbytery to make a particular decision about ordaining or installing a candidate.

• 5. How might these changes impact the work of Committees on Ministry and Preparation for Ministry?

  These committees may need to incorporate questions about candidates’ commitment to non-discrimination principles in their examination processes. This could involve asking about cultural competency and ability to work with colleagues of diverse ethnicities, sexual or gender identities, or  theological views. It does not compel particular answers from candidates. It gives committees more information to make an informed decision about a candidate’s readiness for ministry or fit for a particular congregation.

• 6. What are some examples of questions that might be asked in examinations if these amendments are approved?

  • Talk about a time you have worked with someone with a different race or ethnicity from yourself, and how that affects your understanding of ministry.

  • What does it look like for you to “be a friend to your colleagues in ministry” who are LGBTQIA+?

  • Talk about a time someone with a different theological conviction changed your mind about something, and whether that was a good thing.

  • What would you say to a member of your session if they came to tell you that they couldn’t continue serving as an elder because they disagreed with another elder’s decision to get a divorce?

  • What has the experience of transgender Christians taught you about faith and ministry?

• 7. Are these amendments redundant with existing constitutional provisions?

  The Advisory Committee on the Constitution recommended approval of Amendment 24-A, noting that it is consistent with existing witness and that the omission of sexual orientation and gender identity from that section might imply that they shouldn’t be included. The ACC said that Amendment 24-C might be considered redundant, but told the Assembly it was sometimes appropriate for the church to be redundant when it wanted to highlight the importance of certain ideas.
  

• 8. Why are these amendments necessary?

  People still face discrimination in PC(USA) churches and presbyteries on the basis of gender or sexual identity. Exploration of non-discrimination principles during ordination and installation examinations will help councils protect the vulnerable, strengthen the church’s longstanding commitment to inclusivity and affirm previous General Assembly actions celebrating LGBTQIA+ people. It also lifts up the broader missional emphasis of the denomination combating racism and discrimination of all kinds as essential to the content of our shared ministry.

• 9. But wait … are you saying there is still discrimination against LGBTQIA+ people in the PCUSA?

  Yes. That is exactly what we’re saying. LGBTQIA+ inclusion did not happen overnight with the changes that allowed for ordination and marriage, and equity is still far from being the reality in most parts of the church. Many presbyteries—perhaps a majority—still do not have one openly LGBTQ person serving in an installed pastoral position. Many ministers and elders and deacons still feel compelled to remain in the closet, uncertain of their colleagues’ support if they were to be honest and authentic about who they are and who they love. LGBTQIA+ ministers face a whole different set of considerations as they seek calls about what they can share and when, not knowing how basic truths about their own lives will be received. And LGBTQIA+ people looking for a church often struggle to know whether a particular pastor and congregation will be supportive of them if they show up on a Sunday or ask for pastoral care.

• 10. How might these amendments shape our communal practices and life together as a church?

  The amendments aim to foster a more explicitly inclusive environment in all aspects of church life, from membership to leadership. They encourage ongoing conversations about diversity and inclusion within congregations and presbyteries.
  
  The amendments acknowledge that individuals may hold diverse theological beliefs, requiring questions but not compelling particular answers. The additional reference to the Historic Principles of Church Order helps remind councils that it is possible for those holding ordained office to reflect a variety of views within the Reformed tradition. This balances freedom of conscience with the church’s commitment to inclusivity.  We do not grow stronger at navigating diverse views in the church by protecting people from having to share those views with their colleagues. 

• 11. Do these amendments exclude people from ordination who hold traditional views of marriage as only appropriate for one man and one woman?

  No. These amendments ensure that candidates articulate their understanding of the church’s principles of inclusivity and non-discrimination. Presbyteries and sessions will have the freedom to determine if those candidates’ understandings accord with the teachings and needs of the church, exercising discernment and freedom of conscience just as they always have. 

For additional information, contact:

The Rev. Brian Ellison, Executive Director
Covenant Network of Presbyterians
brian@covnetpres.org