Trinity Presbyterian Church

							Trinity Presbyterian Church Theological and Policy Statements (version 1.0)
Introduction The goal of this document is to provide a quick reference to a variety of issues about which the Session has decided that official guidance is especially helpful, or about which questions continually arise as to our church‟s stance. Commonly, a church that focuses its ministries primarily on the New Testament‟s own central teaching, the gospel, attracts a variety of people who may differ on many secondary or tertiary theological beliefs, philosophies, and life practices. In a sense, this diversity is desirable, for it illustrates the unifying power of the gospel, as well as shows evidence that a congregation is not allowing secondary issues to become its hallmark. Some of the clearest rationale we have found for a document such as this is in John Calvin‟s description of the necessity of what he called church “constitutions”. Constitutions are necessary because, Calvin said, such diversity exists in the customs of men, such variety in their minds, such conflicts in their judgments and dispositions, no organization is sufficiently strong unless constituted with definite laws…nor can Paul‟s requirement -- that „all things be done decently and in order‟ [1 Cor.14:40] be met unless order itself and decorum be established through the addition of observances that form, as it were, a bond of union. (Institutes 4.10.27) As for establishing statements of policy or strategy (what is sometimes called “philosophy of ministry”), Calvin said, ..because [Christ] did not will in outward discipline and ceremonies to prescribe in detail what we ought to do (because he foresaw that this depended upon the state of the times, and he did not deem one form suitable for all ages), here we must take refuge in those general rules which he has given…because he has taught nothing specifically, and because these things are not necessary to salvation, and for the upbuilding of the church ought to be variously accommodated to the customs of each nation and age, it will be fitting (as the advantage of the church will require) to change and abrogate traditional practices and to establish new ones…” (Institutes 4.10.30) So, as we adopt these positions and practices in our church, we recognize them to be fallible, amendable, subordinate to Scripture, yet helpful for prescribing a unified path for our ministries. (Cf. “Issues and Theology Grid,” B. Kay) Roles of Elders vs. Roles of Laity The final authority for teaching, decision-making and spiritual oversight within Trinity rests with the Session, that is, with the body of elected elders. Any individual elder‟s authoritative influence on church life is expressed through his vote on the Session, or as

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the Session‟s agent, but not as an independent determiner of church teaching or policy. Even the pastor‟s sermon is not absolutely determinative teaching for the church, since rarely are all of his various sermon points specifically endorsed by the whole Session. Since the joint decisions of the Session represent the official voice and authority of Trinity, a whole variety of church roles, both as under-teachers and under-shepherds, are properly open to individual lay-members. In such roles, lay-people are serving at the invitation and with the oversight of the Session. Practically speaking, therefore, lay-people at Trinity are welcomed and valued in the following roles, as well as many others. In our worship services, lay-people may read scripture, pray, lead and introduce music, and assist the pastor in distributing the Lord‟s Supper. In most cases, preaching is reserved for an elder, since the Sunday sermon functions as a regular time to hear from a person whom the congregation has called to be their teacher. The laity may also lead Bible studies, teach classes, and counsel one another, all with the approval and oversight of the Session. All of these forms of service are open to lay-men and lay-women, all serving under the authority of the Session (see below). Role of Women At Trinity, a woman may serve the church in any way that a male layman may (see above). In the New Testament, the prime determiner of roles in church life is not gender but ordination. While the office of elder is only open to men (1 Tim. 2-3), women may use their teaching and leadership gifts in the church, under the authority of the Session. For example, women may teach classes on doctrine and the Christian life to men and women, and they may help lead the Sunday worship services, presuming they teach within bounds of Scripture and our confessional statements. In the PCA, ordained deacons may also only be men, though unordained leaders (deaconal or otherwise) may be either men or women. (See articles by Rev. Brian Kay, Rev. Tim Keller, Kathy Keller, and others.) Deacons Deacons at Trinity may hold their credentials as either ordained or unordained. In keeping with the ordination requirements of the PCA, ordained deacons must be in substantial conformity with the Westminster Standards, must be men, and are elected by the congregation and ordained as per BCO 24. Unordained deacons are appointed by the Session (as per the process in BCO 9-7). Those who pursue the unordained deaconate may take broader exceptions to the Westminster Standards, or may prefer for other reasons not to pursue ordination. Unordained deacons may be men or women (cf. Rom.16:1). In the discharge of their duties, ordained deacons are under the supervision and authority of the Session, while unordained deacons are first under the supervision and authority of the body of ordained deacons. The ordained deacon selection process parallels that for ruling elders, below. Ruling Elder Selection Process 1. A man is considered nominated after the Session receives three signatures of church members in good standing.

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2. Nominee (a) completes a questionnaire and (b) takes a Bible-knowledge exam. 3. Session interviews nominee in reference to personal character and family life, Bible knowledge, doctrine, level of alignment with church positions and policies, etc. Approved nominees advance to training stage. 4. Formal training and assessment consists of instruction in core theology and ministry skills, adjusted to nominee‟s previous training and knowledge. Typical training and assessment periods may last six to nine months, though training periods in the past have lasted up to two years. 5. Session examines nominee. If nominee passes, a date for a congregational election is set at least 30 days later. 6. Congregation is given chance to examine approved nominee before election, including at a “Meet the Candidate” event. 7. Election 8. Ruling elder is ordained and installed. (cf. BCO 24; 1 Timothy 3 and Titus 1) Family Life and Schooling Choices Trinity allows its members freedom of conscience surrounding the use of non-abortive forms of birth control, breastfeeding, birthing methods, the number of children parents should seek to have, and the proper choice among various methods of child discipline. We do not endorse the position that mothers must never work outside the home. This freedom extends to decisions about whether children should be home-schooled, sent to private Christian schools, classical schools, or public schools. Members are free to form their own convictions in these areas, without worry that their conclusions might put them at odds with the church. Those with particular convictions in these areas are urged to recognize Christian unity and friendship should not depend on agreement on such issues, so far are they from central teachings of Scripture. (cf. Rom.14 on general Christian liberty) Children and Sunday Worship We believe there is value in worshiping together as a family, and that over time, with encouragement and training, children can learn to participate in orderly worship. Until that time, we will seek to honor multiple convictions about child rearing and attempt to provide multiple options for child care and education during the worship service (from nursery age through early elementary) – all with the goal of preparing children for the main worship service as soon as parents believe that they are able. Volunteers for these ministries should be responsible and well-trained in the children‟s ministry policies. (cf. “Principles for Children‟s Ministry at Trinity,” 8/2006). Political Speech While every sphere of human existence is under God‟s authority, including politics, Trinity does not typically take official positions on pending legislation, political parties, nor candidates. While it is proper, and even desirable, for individual Christians to think scripturally about political life, the church as an institution has been called by Christ to primarily declare his gospel – that Christ has come to reconcile sinners to his Father. By contrast, the church has not been called to deliver messages about the general governance

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of society, proper as those messages may be in other arenas. While God‟s truth in scripture may have political implications, the application of those truths to individual policy goals is often too complex, too indirect, or combined with too many merely pragmatic elements for the church to make moral pronouncements. Our goal at Trinity is that people with a variety of political convictions - Democrats, Republicans, Libertarians, Socialists, Independents, etc. - might worship God together in unity, and realize that what divides them politically is less significant that what unites them spiritually. Relationship to Other Churches and Para-church Groups Trinity is thankful for the ministry of any church or para-church group where the gospel is believed, even granting other differences in doctrine and practice. Our sense that the kingdom of God in San Luis Obispo is larger than our own congregation allows us to pray with and for other churches and their leaders, to financially support ministries that align with our own goals, and to invite their leaders to speak to us, just as we accept invitations to speak to them. Outside speakers at Trinity should be understood as just that-- those we have found worth listening to, but not official representatives of our own positions. We believe that the para-church has a role to fulfill in assisting churches by accomplishing valid goals that congregations are not biblically called or required to fulfill on their own. For example, para-churches have been helpful in providing certain forms of specialized training (like seminaries), connecting Christians when they are away from their own congregations (on-campus fellowships), Bible translation, book publishing and media creation, and a variety of mercy ministries (homeless shelters, counseling services, etc.). Baptism Mode Sprinkling, pouring, and dipping (immersing) are all valid modes of baptism (WCF 28.3), and each visually represents an aspect of the sacrament‟s spiritual meaning. Unless the candidate for baptism has particular biblical convictions, we prefer to sprinkle or pour. These modes connect with the ways sacrificial blood was applied in the Old Testament, and make baptism convenient in the Sunday morning worship service where the most number of church members will witness and share the joy of the observance. (Cf. “Why Do We Baptize Our Children” presentation by Dr. Richard Pratt, Jr., available on DVD or streamed at thirdmill.org.) Theonomy or “Christian Reconstruction” Movements Generally, Trinity does not support so direct a correlation between Sinai law and New Covenant ethics as these movements often suggest. Given Israel‟s specific redemptive purposes , its laws were not given by God as a model for other civil states, nor as mandates for the Christian church to which God has not given civil powers. Certainly, the general moral equity of Sinai still guides us, but only as its laws are viewed through the lens of the New Covenant. Individual church members may hold theonomic beliefs, though may not teach views that depart from the above statements. (Cf. various works of Dr. Meredith Kline, Dr. Michael Horton, Rev. Lee Irons, etc.)

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The Modern State of Israel Trinity does not share the conviction that Christians are bound to support the modern political state of Israel as if it were God‟s chosen nation. Trinity does not endorse the teaching of such views in any of its ministries. The “New Perspective on Paul” In contrast to the assertions of the NPP movement and the so-called Federal Vision, Trinity affirms the classical Reformed convictions that justification is through faith alone, not “covenant faithfulness.” We also affirm that justification involves an act of doubleimputation: our sins were imputed to Christ, and Christ‟s righteousness is imputed to us. (Cf. Adopted report on NPP and Federal Vision by PCA General Assembly, 2007; Rom.4, 5:18-19) Environmental Stewardship God created humans to be stewards of the Earth‟s resources. Therefore, Christians should embrace environmentally responsible practices. Trinity does not subscribe to the belief that, because the Earth is “passing away,” stewardship is not a priority in this current age. (Cf. Gen.2:15; Rom.8:19-22; Rev.21-22) Sexuality Our sexual life is to be expressed within the bounds of marriage, which Trinity understands as a covenant entered into by the mutual exchange of vows between a man and a woman. All faculties of human nature have been touched by sin, including our sexual response, and all members of the church will be struggling with or recovering from one type of disordered desire or another. Trinity believes that a person who struggles with homosexual desires may be a member of our church in good standing, however, any person who continues to unrepentantly engage in any form of sexual activity outside of marriage may not ultimately continue in membership. Christ is the Lord of our sexuality, and membership in the church presumes this is a shared conviction. (Rom.1:26-27; 1 Cor.5; Heb.13:4) Worship Music Trinity draws from a variety of musical styles and instruments in its worship services. We value both the depth of many classic hymns, as well as new arrangements of contemporary songs. Serving under the Session, the Music Director makes final choices about song selection, arrangement, and who will serve as musicians in the service. (Cf. Articles by Brian Kay “Worship Music at Trinity” and Bret Rooks) Approval of Teaching Material Any material used as curriculum for official Trinity ministries must be first approved by the Session, or by its designee. If the Session intends to review material as part of an approval process, adequate time should be afforded the elders for studying the material prior to any public announcement regarding classes using the material.

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