Click HERE to download a copy of this manual as a PDF file.

Life in the Spirit of Christ is an all–encompassing response, a pilgrimage from birth to death, or more precisely, a marvelous journey from rebirth to eternal life. The risen Christ calls and assists us to live in loving relationships, with purposeful vocations, with joy and satisfactions, with gratitude and unceasing praise to God—individually and in community.

Life in the Spirit of Christ in community brings you into a formal relationship with Christ's Church. This relationship is more than an idea, a single experience or having your name on our membership roll. It is a deep and sincere quest shared by many people that joins you to a tradition and a people where together we seek for a clearer understanding of God and the meaning of human life. Becoming a part of us means that we are traveling together, in song and prayer, in learning and service.

The following pages have been prepared as a broad outline to indicate the nature of our tradition and the individual character of Pine Street Presbyterian Church. We hope it serves as an introduction to life with and among us and encourages informed participation. It may be used as a guide to understand our commitments. Pine Street Church affirms and lives by a distinct historical and theological tradition: we are Reformed. We do our common business together with other churches and governing bodies in a connectional way: we are Presbyterian. We believe and affirm that we have gifts to give and are called to serve in very specific and concrete ways in the community and the world: we are ecumenical in caring.

Corrections, additions, subtractions and deviations to this initial copy of the manual are invited. The blank pages at the end are to encourage personal notes, comments or prayers. What do you think is the most important thing that should be said? What words would you like to share with others who seek to join Pine Street Church? Stimulating and aiding others in community, you must also answer for yourself the searching question which Jesus put to Peter, "Who do you say that I am?" These pages are not an answer—they are part of the quest. We hope they lead you to become a part of a living tradition which you share in and shape.

Russell C. Sullivan, Jr., Pastor

Thomas Clark-Jones, Organist and Choirmaster

Cheryl A. Goode, Director of Family and Lay Ministry

PART I THE PRESBYTERIAN CHURCH

A. The Church and Its Mission

B. The Church and Its Faith

C. The Church and Its Membership

D. The Church and Its Government

E. The Church and Its Involvement

F. The Church and Its History

PART II PINE STREET PRESBYTERIAN CHURCH

A. Our Mission and Purpose

B. Our Life Together

C. Our Worship

D. Our Expectations for You

E. Our Vision of the Future

PART III WHAT YOU NEED TO KNOW

A. Our Staff

B. Our Educational Ministry

C. Our Music Ministry

D. Our Mission

E. Our Areas of Service

F. Our Building Grounds & Parking

THE PRESBYTERIAN CHURCH

The Presbyterian Church (USA) traces its beginnings from the command of Jesus before his ascension, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age." (Matthew 28:19-20)

We are part of the one holy, catholic, and apostolic church. As Protestants, we share with both the Eastern Orthodox tradition and the Roman Catholic Church a common history that brought the Christian Community from a persecuted minority to official recognition and dominance.

Our particular identity was shaped by the Swiss rather than the German Reformation. We are sons and daughters of the preacher, Huldrich Zwingli, and the lawyer turned teacher and administrator, John Calvin. The "Reformed Tradition," as it came to be known, was carried from Calvin's Geneva to Scotland by John Knox. In Scotland the Reformed Tradition was married to Presbyterian government. Presbyterianism became the popular religion of Scotland and had to defend itself against the persecutions of Kings and Bishops.

Presbyterianism was brought to America by Scots and Scots–Irish immigrants. Planted solidly in the Middle Colonies, Presbyterianism became a powerful religious force in the early years of American development. The hills and valleys of Central and Western Pennsylvania that form the watersheds of the Susquehanna and Ohio Rivers were thickly settled by Scots and Scots–Irish. Torn by disputes and differences, the church both survived and prospered.

Presbyterian belief has been characterized by a high regard for the Scriptures. We are REFORMED—a church that has shed the distortion of medieval Christendom gone astray. This reformation was undertaken and sustained by Holy Scripture. We are also EVER REFORMING —a church that again and again goes back to scripture for new insight and direction.

Today a reunited Presbyterian Church (the "Southern" Presbyterians, split off since the Civil War, rejoined the "Northern" Presbyterians in 1983) looks forward to a new century with hope.

The mission of the church is given form by God's activity in the world as told by the Bible and understood by faith.

HOLY SCRIPTURE TEACHES US THAT GOD ...

CREATED the heavens and the earth and made human beings in God's image, charging them to care for all that lives; God made man and woman to live in community, responding to the Creator with grateful obedience. Even when the human race broke community with its Maker and with one another, God did not forsake it, but out of grace choose one family for the sake of all, to be pilgrims of promise, God's own Israel.

LIBERATED the people of Israel from oppression; God covenanted with Israel to be their God and they to be God's people, that they might do justice, love mercy, and walk humbly with the Lord; God confronted Israel with the responsibilities of this covenant, judging the people because of their unfaithfulness while sustaining them by divine grace.

WAS INCARNATE in Jesus Christ, who announced good news to the poor, proclaimed release for prisoners and recovery of sight for the blind, let the broken victims go free, and proclaimed the year of the Lord's favor. Jesus came to seek and to save the lost; in his life and death for others God's redeeming love for all people was made visible; and in the resurrection of Jesus Christ there is the assurance of God's victory over sin and death and the promise of God's continuing presence in the world.

God's redeeming and reconciling activity in the world CONTINUES through the presence and power of the Holy Spirit, who confronts individuals and societies with Christ's Lordship of life and calls them to repentance and to obedience to the will of God.

THE CHURCH OF JESUS CHRIST IS THE PROVISIONAL DEMONSTRATION OF WHAT GOD INTENDS FOR ALL OF HUMANITY. As such, the church is called to be a sign in and for the world of the new reality which God has made available to people in Jesus Christ.

The new reality revealed in Jesus Christ is the new humanity, a new creation, a new beginning for human life in the world:

Sin is forgiven.

Reconciliation is accomplished

The dividing walls of hostility are torn down.
 

THE CHURCH IS THE BODY OF CHRIST, both in its corporate life and in the lives of its individual members, and is called to give shape and substance to this truth.

THE CHURCH IS CALLED TO TELL THE GOOD NEWS of salvation by the grace of God through faith in Jesus Christ as the only Savior and Lord, proclaiming in Word and Sacrament the new age has dawned.

God who creates life, frees those in bondage,

forgives sin, reconciles brokenness,

makes all things new, is still at work in the world.

THE CHURCH IS CALLED TO PRESENT THE CLAIMS OF JESUS CHRIST, leading persons to repentance, acceptance of him as Savior and Lord, and new life as his disciples.

THE CHURCH IS CALLED TO BE CHRIST'S FAITHFUL EVANGELIST: going into the world, making disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all he has commanded; demonstrating by the love of its members for one another and by the quality of its common life the new reality in Christ; sharing in worship, fellowship, and nurture, practicing a deepened life of prayer and service under the guidance of the Holy Spirit.

THE CHURCH IS CALLED TO PARTICIPATE IN GOD'S ACTIVITY IN THE WORLD through its life for others by:

The Presbyterian Church (USA) is a confessional church. We have a Book of Confessions that contains nine creeds or statements of faith. These confessions provide our identity, locate us in a particular theological tradition, set the margins for our creative diversity, and help us focus on essentials.

Presbyterians hold two values in tension. One is freedom of individual conscience; the other is the integrity of the community's standards. The former represents our desire to be always reforming, granting freedom to those who seek to reform us. The latter represents our desire to be Reformed, maintaining a continuity with the past which has shaped our identity. We have been healthiest when we have maintained a balance between these two values. The key to this balance is to know what is "essential."

Our present Book of Order gives significant guidance to essential beliefs. The Book of Order declares that the creeds and confessions of the church identify us as a community, guide us in studying Scripture, and summarize the essence of the Christian tradition. The Book of Order then proceeds to list ten doctrines which we can take to be essential and necessary.

Two are noted as shared with the church catholic, or universal:

Two are identified with our affirmation of the Protestant Reformation:

Six are declared to express the faith of the Reformed Tradition:

This list from the Book of Order is helpful. It demonstrates that not everything in the Book of Confessions is of equal weight. Some things are more important, more characteristic, more useful for today than others. There are central motifs within the Confessions that provide us with a general harmony, a broad consensus, and a functional unity to which we can appeal. Our Confessions:

The Nicene Creed was the first official doctrinal statement of the whole Christian Church. It developed from the work of the first two ecumenical councils, Nicaea in 325 and Constantinople in 381, and was accepted as a definitive statement by the prestigious Council of Chalcedon in 451 after two centuries of struggle to clarify the relationship of Jesus Christ to God and to humanity. It has been used in worship ever since the sixth century as a part of the communion service.

Jesus Christ is the center of the Christian faith. The Nicene Creed expresses the church's understanding of what Scripture teaches about who Jesus Christ is. The question is Jesus' relationship to God and to us humans. What is at stake, as Athanasius said, is our salvation: How may we as humans be related to God? The creed affirms that whatever God is, Jesus is that, and whatever we humans are, Jesus is that, too—in one whole person. As Augustine says, "Walk with him the man, you come to God."

Having said that Jesus Christ is divine and human, one person with two natures, does not mean that we fully understand him. Jesus will always remain a mystery. What the church has done is protect the mystery. It has said that if we move off at tangent in any one of four ways, denying the deity, humanity, one person, or two natures, we will distort the truth of the biblical witness of who Christ is. The creed affirms that the mystery of God becoming human in Christ is central to the mystery of our becoming one with God.

The Apostles' Creed is the most widely used confessional statement in the Western Church, and by far the most familiar to lay persons.

The Apostles' Creed is actually not the creed of the Apostles but grew out of the Baptismal practice of the early church. The candidates for Baptism were taught the meaning of the solemn vows that they were taking. It became customary at the end of the training period for the initiates to recite a creed or rule of faith that embodied the doctrine they were now going to profess. The first literary witness to the form of the Apostles' Creed as we have it today was in the writings of a Benedictine Monk, Priminius, in the late eighth century. The emperor Charlemagne ordered the creed to be used as a way to test a priest's grasp of the essentials of Christian teaching.

The Apostles' Creed simply states the essential facts of the biblical message. It does not elucidate, elaborate, or explain. The focus is on God's person and God's personal activity in human history. God is one. God is our parent—a caring parent. God is almighty—not an all– powerful but an all–ruling sovereign. This one, caring, and sovereign God is known to us in the life, death, and resurrection of Jesus Christ and in the shared life of the church.

The Scots Confession is the first Reformed confession in the English language. It has been called the charter of the Church of Scotland and of world Presbyterianism. The Scots wished to show their continuity with the ancient church. The structure of the confession parallels that of the Apostles' Creed. The confession also recognized and responded positively to the doctrinal standards of the Reformed Churches on the continent. The Scots were applying already known Christian principles, with a Reformed perspective, to their particular national setting.

John Knox and five friends had written the confession in four days. They presented it to Parliament with the hope that the Scottish nation would henceforth fly a Protestant flag, emblazoned with the cross of St. Andrew. The confession begins with the impassioned words, "Long have we thirsted, dear brethren, to make known to the world the sum of doctrine we profess ..."

The most unique and characteristic Reformed emphasis in the Scots Confession is the doctrine of election. Election is the Reformed way of saying "grace alone." Knox and his Reformed predecessors were saying the same thing that Luther was proclaiming in his central affirmation of justification by grace through faith. The confession speaks of salvation "without respect to any merit proceeding from us." Election tells us that what God has done in mercy we cannot undo, even by our worst sins. It is a doctrine of assurance and comfort. The stress is on God's gracious action.

The Scots Confession lays great stress on the church—both visible and invisible. The invisible church is the great universal church, those whom God has graciously touched in all times and all places. The visible church is the "particular Kirks," the church in "Corinth, Galatia, Ephesis, and ... the realm of Scotland" and Harrisburg. It is to these visible churches that the marks of the "true Kirk" are to be applied.

For Reformed Protestantism there are two marks of the true church. If the Word of God is truly preached and the sacraments of Communion and Baptism rightly administered, there is a true church. Knox said that a third mark was "ecclesiastical discipline uprightly administered." In the Presbyterian system we do not turn our judgment over to some individual. Elected representatives of congregations, presbyteries, synods, and the General Assembly from time to time have to take the heavy responsibility of exercising disciplinary judgment, both in matters of doctrine and morals. Without that we would have no system of Presbyterian government, only anarchy of arbitrary activity. Our system of discipline is designed to protect the rights of each individual and to ensure the orderly working of the community.

The Heidelberg Catechism was the first Reformed confession to appear in America. In 1609 Dutch colonists brought it to Manhattan Island. Of all the Reformed Confessions, the Heidelberg Catechism is the most personal. It is directed to the individual and to the individual's needs. The first question asks, "What is your only comfort, in life and in death?" And the believer is enabled by the catechism to answer, "That I belong—body and soul, in life and in death —not to myself but to my faithful Savior, Jesus Christ."

The catechism was written by the preacher Caspar Olevianus and the professor Zacharias Ursinus for Frederick the Elector of the Palatine. The religious settlement brought about by the Augsburg Confession had made a place for the Catholics and Lutherans within the empire but not for the Reformed. Frederick was called before the Emperor Maximilian at Augsburg to defend his position. He brought with him the Heidelberg Catechism. Within its three part framework, Olevianus and Ursinus incorporated questions and answers on the Apostle's Creed, Baptism, Lord's Supper, the Ten Commandments, and the Lord's prayer. Frederick's friends feared that he would not return from his meeting with the emperor alive. The Elector was officially accused of heresy. He found strength in the first question of the catechism—Frederick belonged to Jesus Christ. Unexpectedly, the moderate Lutheran princes petitioned the emperor not to censor or punish Frederick. The elector was acquitted. The emperor nicknamed him Frederick the Pious.

The Book of Order lists, as one of the distinctive tenets, or beliefs of the Reformed Tradition, "A faithful stewardship that shuns ostentation and seeks proper use of the gifts of God's creation." Stewardship in the Reformed Tradition, is not a fancy word for giving money.

It means, as the catechism says, that we are not our own—we belong to Jesus Christ. The catechism is structured to treat in specific order, Sin, Redemption, and Thankfulness. A distinctive characteristic of Reformed faith is revealed in the sequence of these themes. Stewardship of all of life and of God's creation is a Reformed expression of our gratitude—our thankfulness—for our redemption; that we belong to Jesus Christ.

One of the most controversial issues separating Catholic, Lutheran and Reformed was the doctrine of the Lord's Supper. The theory of medieval Catholicism was that, in the mass, the

substance of the bread and wine was changed into the substance of the body and blood of Jesus Christ. This was called transubstantiation. Christ was actually resacrificed for people's sins during the medieval mass. It was this resacrificing of Christ to which the Protestant reformers strenuously objected. They were in agreement that Christ's death on the cross paid the price for sin once and for all. But Protestants could not agree among themselves on a theory of the Lord's Supper to replace the explanation of transubstantiation. Luther held to a theory sometimes called "consubstantiation." Luther wanted to assert the physical, bodily presence of Christ in the Supper. Luther affirmed that Christ's body was ubiquitous, or present everywhere at the same time. His view was that Christ's word had to be taken literally, "This is my body."

Zwingli thought Luther wrong both philosophically and linguistically. For Zwingli, the philosophical truth was the locality, not the ubiquity of Christ's body. According to Scripture, Christ's resurrected body was in heaven. Linguistically, Christ's words, "This is my body," were metaphorical. Jesus meant that this, bread and wine, will stand for my body when you do this to remember me. For Zwingli, the Lord's Supper was a memorial, an act of remembering.

Calvin could not agree wholly with either the physical, substantial view of Luther or the memorial, symbolic view of Zwingli. Philosophically and linguistically, Calvin agreed with Zwingli. But Calvin wished to honor and affirm the basic value of the Lutheran and Roman Catholic position—that Christ was really present in the Lord's Supper and believers were united with Christ there. Calvin's view was that Jesus Christ was really present in the Lord's supper not physically but spiritually. In the Reformed rite of the Lord's Supper, the presiding pastor says "Lift up your hearts." The people respond, "We lift them to the Lord." As Reformed Christians, we are lifting up our hearts to commune with the risen Christ—spiritually.

Least well known of our confessional documents is the Second Helvetic Confession. In its own time, the Second Helvetic Confession held the highest authority among the Reformed Confessions. In 1581, The Harmony of Reformed Confessions used the Second Helvetic Confession as the basis with which other Reformed confessions were correlated to show the consensus among them.

The Second Helvetic Confession grows out of the work and faith of two less well known early Reformers, Huldrich Zwingli and Heinrich Bullinger. "Before anyone in my neighborhood had even heard Luther's name mentioned," Zwingli wrote, "I began to preach the gospel of Christ in the year 1516." After several pastorates, Zwingli became the "people's priest" or preacher at the Great Munster, in the city of Zurich. Zwingli asserted that "you must drop all and learn God's will directly from his own Word." Heinrich Bullinger was twenty years younger than Zwingli,

but they were close friends. After Zwingli's death at the Battle of Kappel, Bullinger solidified and preserved the reformation in Zurich. Bullinger became chief minister of Zurich in 1531, before Calvin was converted to the Reformation, and continued until his death in 1575, eleven years after Calvin's death. In his life Bullinger saw three generations of Reformers rise up and go their way, many of them martyrs.

The Second Helvetic Confession was Bullinger's personal testimony. He wrote it after surviving the plague in 1561. He intended it to be attached to his will as a gift to the city of Zurich. But he published it in 1566 at the request of the Reformed believers in Heidelberg and in support of their elector, Frederick.

One doctrine that may serve to focus on the distinctively Reformed contribution to ecumenical Christianity is "covenant." The concept of covenant sums up much of what being Reformed is all about. For Reformed Christians there is just one covenant in the Bible. God has not and does not change in character, attitude toward persons, or purpose for the world. Reformed people believe that God has always been a God of grace. The themes of this continuous covenant in scripture are clear. God has established community between God and us, and that community creates a community among us. The purpose is peacemaking; human beings should be reconciled to God and to each other. Finally, we should extend this reconciliation and the results of this reconciling community to all people.

Presbyterians have had our own particular way of working out the consequences of being a covenant community of God's people. We have used the "three C's" to express that understanding: Confession, Constitution, and Connection. Presbyterians are a covenant people who make confession of their faith. We have a Book of Confessions. Presbyterians are, secondly, a covenant people who live out their faith according to a constitution. That is why we have a Book of Order. "Do all things decently and in order" is a Presbyterian slogan we have laughed about, but we value it in practice. Notice that decency precedes order! Further we are a covenant people who believe in an orderly representative process and in corporate decision making. We elect leaders who then act according to their own consciences but who are accountable and responsible. Finally, we are a covenant people who act out their faith connectionally. We believe in mission. We believe in sharing the good news and doing good deeds, not just locally but on a world–wide scale. Being connected with other congregations through our governing bodies allows us to do this in more ways than we could manage by ourselves. The purpose of covenant is to share blessings.

The most obvious covenant we are a part of is our Baptism. In Reformed thinking, Baptism signifies God's gracious act of bringing us into the covenant community rather than our act of responding in faith. Therefore, baptism is received only once. We also recognize that our faithfulness to God needs repeated renewal. Our church affirms that when "baptized children reach an appropriate age, the session shall invite, encourage, and help them make public their personal profession of faith in Jesus Christ and to prepare for assuming responsibility for the governance and decision–making of the congregation."

The doctrine of covenant in Reformed thinking affirms that the covenant was not created by the contracting parties but by God. All participants in the covenant are chosen by God and

thus become part of an organic unity, the body of Christ. The needs of the body hold focus rather than the rights of the individuals. Authority and responsibility reside not just in the local congregation, but in the whole body, or denomination.

The Westminster Confession of Faith and the Westminster Larger and Shorter Catechisms are the best known of the Reformation era creeds among Presbyterians. For over three centuries they were the sole doctrinal standards of Scottish and American Presbyterianism. These documents have had a pervasive influence on the theology of early America. Presbyterians, in the Adopting Act of 1729, required ministers to subscribe to the Westminster Confession of Faith "as being in all the essential and necessary articles, good forms of sound words and systems of Christian doctrine."

The Westminster Confession and Catechisms were produced at the request of Parliament in the midst of great civil turmoil. The Westminster Assembly first met in July 1643. The Assembly was composed of 121 Puritan ministers of the Church of England, most of whom were Presbyterian in their sentiments, but with some Congregationalists and a few favoring Episcopal church government. In addition here were 30 lay members of Parliament and six Scottish advisors. In calling the Assembly, Parliament envisioned a national church, embracing all people, with a simple liturgy, presbyteries rather than bishops, and a Reformed creed. Their vision did not include religious toleration. When the Assembly finished drafting in 1647, it had produced the Westminster Confession of Faith as its guide in doctrine, a Shorter Catechism for teaching youth, a Larger Catechism as an aid for preaching, a Directory for Worship, a form of Presbyterian church government, and a Psalter to provide biblical psalms to be sung in worship.

The House of Commons accepted the Confession of Faith on June 20, 1648. However the political situation worsened. In December, Cromwell's army took over the House of Commons. Then, in 1649 King Charles was beheaded. Presbyterians who had hoped to remain loyal to their King and their Puritan convictions were devastated. The work of the Assembly had

been accepted but there was not a political force left to implement it. After a protracted period of confusion the monarchy was again established on April 25, 1660. King Charles II returned and the Episcopal church was reestablished. In 1662 the Act of Uniformity was passed, demanding complete conformity to a pre–1640 version of Episcopacy. On Sunday, August 24, 1662, about two thousand ministers, over one fifth of the Clergy of the Church of England, were ejected for nonconformity. The confession lived on in the life of the Scottish Church.

The Westminster Divines had a philosophy of history. God was in charge. They reflected their confidence in God's sovereign power and care in all they said and did. The sovereignty of God in the Westminster Confession of Faith is a doctrine concerning confidence, not one of

dictatorial determining. We would not express our faith in God's providential care in their way, but they clearly affirm that God is Lord!

The meaning of the sovereignty of God is, at root, that all human beings are, at every moment, in relationship to the living God. The thrust of Reformed theology is that we glorify God by living lives of obedient activity.

On May 29–31, 1934, representatives from eighteen German provincial churches— Lutheran, Reformed, and United (Lutheran and Reformed)—met in the city of Barmen– Wuppertal as the First Confessing Synod of the German Evangelical Church. They were protesting the interference in the life of the churches by the Nazi government and the Nazi inspired "German Christian" movement. They clarified their faith on the basis of the ancient and Reformation confessions and reconfessed in a new declaration of faith in the face of the concrete errors of the time. The idolatry of the "German Christians" in giving an ultimate commitment to the state rather than God was recognized as error. They confessed that Jesus Christ, as attested to in Scripture, was proclaimed as the one Word of God and Lord of all life. The Declaration provided the theological basis for the Confessional Church in its stand against the Hitler regime throughout the war. Karl Barth, the chief author of the document, while acknowledging the limits of the Declaration, noted that the church alone offered significant resistance to Hitler.

In Reformed theology, atheism is not the problem. Idolatry is. People choose not to acknowledge God as their creator, so they create idols. An idol is any humanly created thing to which people give their ultimate allegiance. When human beings attempt to fulfill their deepest desires for meaning in anything other than God the Creator, they commit idolatry.

The evangelical affirmations of the Barman Declaration all center on the Lordship of Jesus Christ. The church lives and wants to live solely from Jesus' "comfort and his direction in the expectation of his appearance." Reformed theology declares that there is no comfort in conforming to the world. Only in reliance on the Lordship of Jesus Christ is there strength.

To members of the former United Presbyterian Church in the USA, the Confession of 1967 is perhaps the best known and most widely used. The Confession of 1967 represented a confirm-ation of the lasting values of the New Reformation in theology initiated in Europe by Karl Barth and others and further developed in America beginning in the 1930's. The Confession of 1967

represents a theological consensus made just before the working agreements on theological methodology in America began to fragment in the 1960's and the present era of theological pluralism began.

The Preface to the Confession reads: "God's reconciling work in Jesus Christ and the mission of reconciliation to which he has called his church are the heart of the gospel in any age. Our generation stands in peculiar need of reconciliation in Christ. Accordingly this Confession of 1967 is built upon that theme." The Confession of 1967 broke new ground in Reformed confessional history by explicitly addressing four contemporary social problems: racial discrimination, peace among nations, enslaving poverty in a world of abundance, and relationships between men and women. In using reconciliation as a theme the Confession went beyond the resources available in Barth and neo–orthodoxy. It opened Presbyterians to the new insights of the theologies of liberation present in the 1970's.

Soon after the Confession of 1967 was adopted, rapid changes in our culture and in theology itself eroded the neo-orthodox theological consensus that C'67 embodied. No one theological position was recognized as normative. C'67 had bravely identified social issues that needed to be addressed. Then in the late 1960's theology became issue oriented—Black theology, liberation theology, feminist theology, etc. Distinctive Presbyterian church school curricula, youth groups, and campus ministries were abandoned in favor of collaborative, ecumenical approaches. Within denominations groups formed around single issues. Typically this was acted out in terms of the division between those who favored personal piety and those who favored social action. In the mid–70's the media began to give attention to the evangelicals who were present in all denominations, and by the 80's the more conservative "Religious Right" was the center of attention.

During this period the Presbyterian Church lost approximately 25% of its members. This loss was accompanied by increasing financial strains. The sense of strain and frustration was further heightened by attacks upon the church leadership by a vocal conservative group in the church represented by the Presbyterian Layman.

Religion in the last decades of the 20th Century took a very individualistic turn for most Americans. Those who still attended church had little denominational awareness or loyalty. Approximately 60% of all those who joined Presbyterian churches had not been Presbyterians before. For the first time since the decision of 1927, which decentralized theological decision making and left it in the hands of the presbyteries, the church began to ponder the need as a national body to identify again some central beliefs.

In 1983, as a part of the merger agreement between the United Presbyterian Church and the Presbyterian Church US, a new brief statement of Reformed faith was to be adopted for use in worship and instruction. A special committee was formed, the document was formulated and then circulated throughout the church for comment. After a positive response by the presbyteries the new BRIEF STATEMENT OF FAITH was submitted to the 203rd General Assembly and ratified in June 1991.

1 In life and in death we belong to God.

2 Through the grace of our Lord Jesus Christ,

3 the love of God,

4 and the communion of the Holy Spirit,

5 we trust in the one triune God, the Holy One of Israel,

6 whom alone we worship and serve.

7 We trust in Jesus Christ,

8 fully human, fully God.

9 Jesus proclaimed the reign of God:

10 preaching good news to the poor

11 and release to the captives,

12 teaching by word and deed

13 and blessing the children,

14 healing the sick

15 and binding up the brokenhearted,

16 eating with outcasts,

17 forgiving sinners,

18 and calling all to repent and believe the gospel.

19 Unjustly condemned for blasphemy and sedition,

20 Jesus was crucified,

21 suffering the depths of human pain

22 and giving his life for the sins of the world.

23 God raised this Jesus from the dead,

24 vindicating his sinless life,

25 breaking the power of sin and evil,

26 delivering us from death to eternal life.

27 We trust in God,

28 whom Jesus called Abba, Father.

29 In sovereign love God created the world good

30 and makes everyone equally in God's image,

31 male and female, of every race and people,

32 to live as one community.

33 But we rebel against God; we hide from our Creator.

34 Ignoring God's commandments,

35 we violate the image of God in others and ourselves,

36 accept lies as truth,

37 exploit neighbor and nature,

38 and threaten death to the planet entrusted to our care.

39 We deserve God's condemnation.

40 Yet God acts with justice and mercy to redeem creation.

41 In everlasting love,

42 the God of Abraham and Sarah chose a covenant people

43 to bless all families of the earth.

44 Hearing their cry,

45 God delivered the children of Israel

46 from the house of bondage.

47 Loving us still,

48 God makes us heirs with Christ of the covenant.

49 Like a mother who will not forsake her nursing child,

50 like a father who runs to welcome the prodigal home,

51 God is faithful still.

52 We trust in God the Holy Spirit,

53 everywhere the giver and renewer of life.

54 The Spirit justifies us by grace though faith,

55 sets us free to accept ourselves and to love God and neighbor,

56 and binds us together with all believers

57 in the one body of Christ, the church.

58 The same Spirit

59 who inspired the prophets and apostles

60 rules our faith and life in Christ through Scripture,

61 engages us through the Word proclaimed,

62 claims us in the waters of baptism,

63 feeds us with the bread of life and the cup of salvation,

64 and calls women and men to all ministries of the church.

65 In a broken and fearful world

66 the Spirit gives us courage

67 to pray without ceasing,

68 to witness among all peoples to Christ as Lord and Savior,

69 to unmask idolatries in church and culture,

70 to hear the voices of peoples long silenced,

71 and to work with others for justice, freedom, and peace.

72 In gratitude to God, empowered by the Spirit,

73 we strive to serve Christ in our daily lives,

74 and to live holy and joyful lives,

75 even as we watch for God's new heaven and new earth,

76 praying, "Come, Lord Jesus!"

77 With believers in every time and place,

78 we rejoice that nothing in life or death

79 can separate us from the love of God in Jesus Christ our Lord.

80 Glory be to the Father, and to the Son, and to the Holy Spirit. Amen.

What are the basics of the faith according to A Brief Statement of Faith? The Brief Statement (BSF) reaches back to Question 1 of the Heidelberg Catechism to begin, we belong to God. The statement is personal and not abstract, an affirmation of the most deeply felt commitments of a person's life. The BSF affirms the essentials of the Christian faith; the structure of the statement is Trinitarian (Father, Son, and Holy Ghost) and it affirms that God comes to us and redeems us in Jesus crucified and risen. The BSF embraces the faith of the Protestant Reformation in its affirmation of justification, "the Spirit justifies us by grace through faith," and the centrality of scripture which "rules our faith and life." The BSF also bears witness to the Reformed tradition: the sovereignty of God, "in sovereign love God created the world for good;" election, "in everlasting love, the God of Abraham and Sarah chose [elected] a covenant people;" covenant, "God make us heirs with Christ of the covenant"; faithful stewardship of God's creation, it warns that we "exploit neighbor and nature"; idolatry, the Spirit give us courage "to unmask idolatries in church and culture."

The Brief Statement of Faith is the first creed to include a narrative of Jesus' life and ministry. Jesus is at the center of what we believe and hope. The BSF tells us something significant about ourselves, that God "makes everyone equally in God's image." At the most fundamental level, male and female, races and people are equal, and are called "to live in one community." The BSF uses language about God that agrees with scripture. Isaiah speaks of God as both mother and father. Jesus speaks of God as Abba, Father. The BSF touches our contemporary pain most clearly when it says the Spirit who justifies us by grace "sets us free to accept ourselves" and empowers us "to love God and neighbor."

For further reading see:

Harry W. Eberts, Jr., We Believe: A Study of the Book of Confessions for Church Officers, Louisville: Westminster/John Knox Press 1994

John H. Lieth, Creeds of the Churches: A Reader in Christian Doctrine from the Bible to the Present, Louisville: Westminster/John Knox, 1981

Jack Rogers, Presbyterian Creeds: A Guide To The Book Of Confessions, Philadelphia: Westminster Press, 1985

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The incarnation of God in the life, death, and resurrection of Jesus Christ gives to the church not only its mission, its fundamental doctrinal commitments, but also its understanding of membership. You become an active member of the church through faith in Jesus Christ as Savior and acceptance of his Lordship in all of life. Baptism and a public profession of faith in Jesus as Lord are the visible signs of entrance into active membership of the church.

A faithful member accepts Christ's call to be involved in the ministry of his church. Such involvement includes:

As a part of our mutual commitment to Jesus Christ and the covenantal and connectional nature of the church, each individual congregation of the Presbyterian Church shall welcome all persons who respond in trust and obedience to God's grace in Jesus Christ and desire to become a part of the membership and ministry of his church. No persons shall be denied membership because of race, ethnic origin, worldly condition, or any other reason not related to profession of faith. Each member must seek the grace of openness in extending the fellowship of Christ to all persons. Failure to do so constitutes a rejection of Christ himself and causes scandal to the gospel.

All that is necessary for you to become a part of a Presbyterian congregation is to answer in the affirmative the following questions.

DO YOU TURN TO JESUS CHRIST AND ACCEPT HIM AS YOU LORD AND SAVIOR?

DO YOU INTEND TO BE CHRIST'S FAITHFUL DISCIPLE, OBEYING HIS WORD, AND SHOWING HIS LOVE TO YOUR LIFE'S END?

The membership of a particular church (Pine Street Presbyterian Church, for instance) of the Presbyterian Church (USA) includes baptized members, active members, inactive members, and affiliate members.

A BAPTIZED MEMBER of a particular church is a person who has received the Sacrament of Baptism and who has been enrolled as a baptized member by the session but who has not made a profession of faith in Jesus Christ as Lord and Savior. Such baptized members are entitled to the pastoral care and instruction of the church and to participate in the Sacrament of the Lord's Supper.

Most "baptized members" are children and youth. Pine Street Church urges our baptized members to participate in the Lord's Supper.

Periodically the Christian Education and Nurture Committee offers Sacrament Education for parents and children. This experience, usually several hours on a Saturday, helps children appreciate the mystery of the Lord's Supper or Baptism and equips parents to deal with the questions the inevitably arise.

An ACTIVE MEMBER of a particular church is a person who has made a profession of faith in Christ, has been baptized and has been received into membership of the church, has voluntarily submitted to the government of this church, and is active in the church's work and worship. An active member is entitled to all the rights and privileges of the church, including the right to participate in the Sacrament of the Lord's Supper, to present children for baptism, to take part in meetings of the congregation, and to vote and hold office.

Pine Street Church conducts a yearly Commissioning Class to prepare our baptized young people to make their public profession of faith. The class deals with the faith and life of the church so that each young person can responsibly assume his or her life as a full and active member of the community.

We welcome all who love the Lord Jesus and wish to confess him as Lord and Savior. Adults who desire to become an active member of Pine Street Presbyterian Church and who are

not baptized enter the fellowship of the church with the public profession of their faith and baptism. Adults who are baptized but have not been a part of the church make a public profession of faith in which they take responsibility for the baptismal vows made on their behalf.

We welcome all who have been a part of the church but for a variety of reasons have fallen away from the life and worship of the church. We ask them to publicly reaffirm their faith and renew their commitment to Christ by active involvement in the people of God.

We welcome anyone who is an active participant of another church and wishes to become a part of the Pine Street family. Most churches dismiss members from their fellowship by letter of transfer. These letters are testimony to a person's active participation in a sister congregation.

Pine Street Church offers an INQUIRER'S CLASS on a regular basis for those wishing to explore membership in this congregation. The class, generally meeting on four successive Sunday mornings, helps prospective members look at the life and mission of Pine Street Church and examines how each person may become an active and involved participant in this faith community. Periodically, a class will be offered for new members of Pine Street, introducing them to the principles of Reformed worship, with special emphasis on the meaning of Pine Street's service of worship.

An INACTIVE MEMBER of a particular church is a member who does not participate actively in the church's work and worship. An inactive member is entitled to all the rights and privileges of an active member except the right to speak in the meetings of the congregation and to vote or hold office.

When a person has intentionally absented himself or herself from the worship and life of the church for at least one year, the session, after careful effort to bring the person back into active participation, shall place a person's name on the inactive roll.

An AFFILIATE MEMBER of a particular church is an active member of another church of this denomination or of another denomination or Christian body, who has temporarily moved

from the community where the church of active membership is situated, has presented a certificate of good standing from the appropriate governing body of that church, and has been received by the session as a affiliate member. An affiliate member is entitled to all the rights and privileges of an active member except the right to vote and hold office.

Since Pine Street is located across the street from the capitol, we encourage those who are temporarily in Harrisburg with the state government to relate to Pine Street as affiliate members.

The Reformed idea of covenant looms large in the Presbyterian understanding of church membership. When you become a part of a particular church you are making a voluntary choice, but you are also entering into a covenant between yourself, the particular expression of the body of Christ and Christ himself, the great head of the church. You alone cannot dissolve that covenant. To dissolve the covenant takes your request and the action of the proper governing body, in this case the session of a local church. The session may:

The only way to end your membership in a particular church that does not take session action is to transfer your membership to the Church Triumphant who lives before the throne of God.

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The Book of Order says that "the Presbyterian Church (USA) shall be governed by representative bodies composed of presbyters, both elders and ministers of the Word. These governing bodies shall be called: session, presbytery, synod, and General Assembly."

The Presbyterian Church gets its name from the Greek word PRESBUTEROUS, meaning elder. The word "elder" occurs about sixty times in the New Testament and about a hundred times in the Greek translation of the Old Testament. In some instances the term is use to indicate older members of the community. In other instances, however, the word is used in a more specialized fashion to designate a particular office of leadership in the Old Testament congregation and in the New Testament church. In the Pastoral Epistles (I and II Timothy and Titus), we find mention of the basic qualities of life which are expected of church officers, including those who have been chosen to serve as "elders." In a quite literal sense a Presbyterian church is a church governed by "elders" or to expand the definition a bit, a church with a representative form of government by elders elected by the people.

Some of our over–zealous forbears claimed that the Presbyterian form of church government was the only form for which there was a scriptural warrant and thus a divinely ordained system. Today we wouldn't claim exclusive scriptural authority for our way of doing business, but clearly we are on biblical ground.

The Presbyterian Church is unique in that it is governed by "ordained persons:" ministers of the Word and elders. Each member of a Presbyterian church has two distinct and inalienable rights: (1) the right to elect their own minister, (2) and the right to elect elders to govern them. The Book of Order says: "Elders are chosen by the people. Together with ministers of the Word, they exercise leadership, government, and discipline and have responsibilities for the life of a particular church as well as the church-at-large." (G 6.0302) Both ministers of the Word and elders are ordained—that is officially admitted to the exercise of their office. Except for one question the affirmations that are expected from both ministers of the Word and elders at the time of their ordination are the same. Ordination is for life. A person may be an active elder— currently serving—or an inactive elder—not currently serving on the session. There is no clergy– lay division in leadership in the Presbyterian church but rather a mutuality of ordained persons.

A particular church (local church) is governed by the SESSION. "The session of a particular church consists of the pastor, or co-pastors, associate pastors, and the elders in active service." (G 10.0100). The session of Pine Street Church is composed of 18 elders of three classes of six elders each. We elect six elders every year for a term of three years. The session is responsible for the mission and government of a particular church.

The session has the power:

The session is at the center of the life and mission of a Presbyterian church.

In one sense, all the new and continuing programs of Pine Street are under Session leadership and approval. The Session, which is the official body of the church, must make all major decisions in the life of the church. Session must approve actions and plans of all other church groups and boards, and this group of dedicated men and women must take the ultimate responsibility for all church programs and church property.

Much of the work of Session is carried out by committees which include elders, persons from other boards, and members of the congregation at large. These committees are concerned with issues such as Christian education, mission, evangelism, fellowship, nominations, personnel, finance, membership care and worship. Each committee plans appropriate activities and events, proposes a budget to cover these plans, and submits plans and budget to Session for action.

What do the Trustees do? The nine men and women elected in classes of three for a three year term are entrusted with oversight of the physical plant and financial affairs of the church. Building maintenance, improvements, care and administration are their responsibility, subject to approval of Session.

The Trustees are busy overseeing a building made far more useful by the building renovations included in the Million for Ministry Campaign. They also carry out the day to day responsibilities of routine maintenance and repair, financial management, support staff supervision, and anticipation of future needs. Church facilities and equipment continue to be modified and adapted to increase our effectiveness for ministry.

We are accustomed to seeing a smiling face greeting us at Sunday morning worship services. Men and women seat us, accept our offerings, help serve communion, and generally add to our comfort; these are our Deacons. At Pine Street the BOARD OF DEACONS is composed of thirty deacons serving three year terms with ten elected annually. The office of deacon as set forth in Scripture is one of sympathy, witness, and service. The deacons are the caring heart and arms of Pine Street Presbyterian Church. They are ordained, like ministers of the Word and elders, and serve on the various committees of the church. But this is merely a small piece of what they do.

In their ministry of care and compassion, they make provisions of food and clothing for the needy, welcome the stranger, visit the sick, hospitalized or shut-in, and provide needed care for members within the parish.

Among their other services are arranging for the Bloodmobile and membership in the Central Pennsylvania Blood Bank, which makes blood available to any member of Pine Street needing it (including his or her children and parents), and an emergency response fund to handle unplanned needs.

You can help by your gifts at Christmas to the White Gift Christmas Offering and by volunteering when requests for help are made known. You can also help by letting the Deacons know when their special kind of ministry is needed.

All the churches in a designated area are organized into a PRESBYTERY. The Presbytery is the corporate expression of the church, consisting of all the churches and ministers of the Word within a certain district. Pine Street Presbyterian Church is a part of the

PRESBYTERY OF CARLISLE, composed of all the Presbyterian churches in Lebanon, Dauphin, Perry, Juniata, Cumberland, Adams, Franklin & Fulton Counties (and one church in Maryland!).

The ministers of Pine Street Church are not members of Pine Street but rather members of the Presbytery. Pine Street is also represented at Presbytery by two elders elected to attend each

regular meeting of the Presbytery. The Presbytery of Carlisle meets in regular meeting five times a year on the fourth Tuesday of January, April, June, September and November in various churches throughout the Presbytery. The work of the Presbytery is carried on by committees, task forces, and commissions.

The Presbytery is responsible for the mission and government throughout its geographical district and therefore has responsibility for:

The ministers of Pine Street Church exercise their ministry of the Word within a three way covenant. (1) Pine Street Presbyterian Church has elected them (by secret ballot) to serve as pastor or associate pastor. (2) The person has agreed to serve. (3) The Presbytery has voted to establish the pastoral relationship and installs the person as pastor or associate pastor. This relationship can be dissolved at the request of any of the first two parties with the concurrence of the Presbytery.

The office of the Presbytery is located in Camp Hill. The Presbytery employs a Presbytery executive, associate executive, administrative associate, bookkeeper, resource center director, and shares an associate for education with the Synod. The hours are 8 A.M. to 4 P.M. Monday through Friday. The Resource Center is open on Mondays and Thursdays.

Their address is:

THE PRESBYTERY OF CARLISLE
50 Utley Drive, Suite 200
Camp Hill, PA 17011

(717) 737–6821

The SYNOD is a unit of the church's mission and life which consists of no fewer than three presbyteries within a specific geographic location. Pine Street Church is a part of the SYNOD OF THE TRINITY. The Synod of the Trinity is composed of all the Presbyterian churches in Pennsylvania, West Virginia, eastern Ohio, and one church in Maryland! Trinity is the heartland of Presbyterianism and represents the largest concentration of Presbyterians in the Church. One joker proudly announced that Presbyterians are denser in Trinity than anywhere else.

The synod is responsible for developing a broad strategy in conjunction with its presbyteries for the mission of the church.

The Synod restructured itself at its 1993 meeting. This changed both the term of service and the role of commissioners. Synod Commissioners are elected for a two-year term and will be eligible for a second term. In addition, each Commissioner will serve on one of four ministry units, the Finance and Budget Committee, or the Planning, Evaluation and Review Committee. There will be three meetings a year, which will include time for work in units and committees as well as business sessions of the Synod as a whole.

Four ministry units are planned in place of the present five. The Evangelism and Church Development Unit, Communication and Stewardship Unit, and Social and Racial Justice Unit will carry most of the same responsibilities they have in the past few years. The Vocations Unit and the Nurture Unit will be combined into the Education, Vocations, and Nurture Unit, carrying most of the responsibilities of both former units.

Presbyteries elect Synod Commissioners specifically to serve on a particular unit or committee, on a rotating basis.

The office of Synod of The Trinity is located in Camp Hill. The synod employs a number of persons. Many of the staff work in cooperation with the various presbyteries in the area of stewardship, evangelism, church development, and education.

Their address is:

THE SYNOD OF THE TRINITY
3040 Market Street
Camp Hill, PA 17011-4599

(717) 737-0421

The GENERAL ASSEMBLY is the highest governing body of the Presbyterian Church (USA). The Assembly is composed of commissioners, divided equally between ministers and elders, elected by each presbytery. The number of commissioners from each presbytery is based on the number of communicant members. The assembly meets annually in various cities throughout the Untied States for approximately twelve days each summer. The first business of the assembly is to elect a Moderator. The assembly then breaks up into committees to handle the business of the church. The body reconvenes to hear the reports and recommendations of the various committees. The General Assembly offices are located at 100 Witherspoon Street, Louisville, KY. The ongoing work of the assembly, which is primarily ecclesiastical in nature, is handled by the Office of the General Assembly under the Stated Clerk. The programmatic activity of the General Assembly is the responsibility of the General Assembly Council.

Composed of elected members from across the church, the work of the council is carried out through a series of major committees and task forces as needed.

In the spring of 1993 the General Assembly adopted a new structural design proposed by the Shape and Form Task Group. Under the new design, the General Assembly Council will organize its work through three divisions, rather than the nine Ministry Units that have been in operation.

The DIVISION OF CONGREGATIONAL MINISTRIES will work in the areas of Christian Education, Stewardship, and Christian Faith and Life. The Division's goal is to resource congregations, giving priority to the vibrant worship of God, compassionate service to neighbors, faithful stewardship of God's gifts, educational and spiritual growth of members, evangelistic outreach to one's community, and fellowship within the body of Christ.

The DIVISION OF NATIONAL MINISTRIES will assist congregations to participate in common ministries of concern to the nation and church, as well as ministries having local interest and possibilities. Work will be in the areas of evangelism and church development; racial, ethnic and women's ministries; social justice; theological and ethical discernment; and the cultivation and nurture of volunteer and professional leadership for the church.

The DIVISION OF WORLDWIDE MINISTRIES will be concerned with priorities, programs, and strategies regarding the worldwide ministries of the church, stressing partnership and mutuality with the worldwide body of Christ.

There is also an office of CORPORATE AND ADMINISTRATIVE SERVICES which provides treasury services; personnel services, including human resource management and equal employment opportunity/affirmative action; management services including information services, and property management; and communication, including news services and public relations.

Their address is:

PRESBYTERIAN CHURCH (USA)
100 Witherspoon Street
Louisville, KY 40202–1396

(502) 569–5000
 

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E. THE CHURCH AND ITS INVOLVEMENT

The word "partnership" translates the Greek word koinonia. Koinonia means partnership, fellowship, participation, solidarity, and involvement. To be the church is to be involved—but in what? The Form of Government spells out for Presbyterians the areas of the church's participation and involvement through the GREAT ENDS OF THE CHURCH. This statement is from the United Presbyterian Church of North America and was adopted by that church in 1910.

The six great ends of the church are:

As a church doing a busy ministry in downtown Harrisburg, why should we send a substantial piece of our mission money each year to General Mission (Presbytery, Synod, and General Assembly mission projects)? The first and general answer to that question is that our Lord commanded us to go and teach the gospel in all the world—not just our own backyard. The second reason is our connectional nature as Presbyterians. We are not an independent entity, but share mission causes and the responsibilities for them all over the world, remembering that many Presbyterian mission causes get money ONLY from Presbyterian Churches. If we don't give for these missions, they will not happen.

Mission giving to the General Assembly includes support for overseas missionaries, social ministries, and evangelism projects, as well as a program that provides services for churches seeking pastors.

NEW ENGLAND ...

1620 the Puritans landed at Plymouth; by 1640 there were approximately 4000 persons in New England holding Presbyterian government.

THE SOUTH ...

1562 A Huguenot Congregation (French Reformed) was formed in Florida; it was exterminated by the Spaniards.

1692 A Presbyterian Congregation was formed near Norfolk, VA.

1772 A Presbytery was organized in South Carolina (ended during the Revolutionary War).

MIDDLE COLONIES ... Congregations were formed at Southold and Southampton, Long Island; a Congregation formed at Newark, NJ; a Huguenot Congregation was formed on Staten Island; a Congregation was formed at Elizabeth, NJ.

1680 The Presbytery of Laggen (Ireland) sent Francis Makemie to Maryland and Virginia.

1683 Churches at Rehoboth and Snow Hill, MD were formed.

1706 Presbytery formed (MD, DE and PA)—7 ministers.

1716 General Synod formed: Presbyteries of Long Island (NY and NJ), Philadelphia (PA), New Castle (DE), and Snow Hill (MD).

1717 First meeting of the General Synod - supported financially by the Synod of Glasgow (Scotland).

1729 ADOPTING ACT: The Westminster Confession was accepted "in all the essential and necessary articles, good forms of sound words and doctrines." If a minister disagrees, "he" may state his scruples.

1732 The Synod of Philadelphia formed the Presbytery of Donegal in May. The presbytery embraced the entire State of Pennsylvania with the exception of a few counties in the east.

1741 Old Side (Synod of Philadelphia) and New Side (Synod of New York) split. The issue was the Great Awakening, order vs. ardor.

1746 The College of New Jersey (Princeton) was founded.

1755 Samuel Davis, evangelist and educator, helped organize the Presbytery of Hanover (VA) and prepared the way for substantial Presbyterian church growth in the Upper South.

1758 Reunion of Old Side/New Side—ministers were to be examined as to regard to experimental acquaintance with religion.

1786 Carlisle Presbytery organized at a meeting of the Synod of New York & Philadelphia. Donegal presbytery was divided into the presbyteries of Baltimore and Carlisle.

1788 General Assembly organized—Synods of NY, NJ, Phila. and VA & Carolinas: 16 Presbyteries, 177 Ministers, 111 Probationers, and 419 Churches.

1789 First General Assembly met in Philadelphia., May 21.

1801 The Plan of Union between the Presbyterian & Congregational Churches established to plant new churches in New York and the Western Reserve.

1802 Standing Committee on Missions formed.

1807 First African Presbyterian Church was organized in Philadelphia, the first African–American Presbyterian church in the U.S.

1810 The American Board of Commissioners of Foreign Missions was organized (interdenominational).

1812 The Theological Seminary at Princeton was established by the General Assembly as its first national school for ministers.

1816 The Standing Committee changed to the Board of Missions.

1837 Old School/New School split. The Old School disapproved of the Plan of Union and the New England Theology; the General Assembly controlled by the Old School abrogated the Plan of Union and expelled the Synods of Western Reserve, Utica, Geneva and Genesee. The New School formed their own Assembly.

1838 Presbyterian Board of Publication formed.

1842 Henry Highland Garnet, a freed slave, was ordained by the Troy (NY) Presbytery. Editor, preacher and abolitionist, Garnet eventually preached before Congress and become U.S. ambassador to Liberia.

1858 Members of the English Presbyterian Church at Harrisburg (Market Square Presbyterian Church) with Old School sympathies leave to form The Presbyterian Church of Harrisburg (Pine Street). The Old School Presbytery of Carlisle meeting at Greencastle (April 4, 1858) heard a group from Harrisburg who wished to be connected with the Old School and adopted a resolution to organize a church in Harrisburg. On May 22nd the presbytery convened at Harrisburg and after devotional exercises, 52 persons presented certificates of good standing from their respective churches and were organized into a church.

1859 Pine Street erected a "lecture and Sabbath school building" beginning on January 30, 1859 and their Sunday school room on January 5, 1860. The corner stone of the main building was laid on May 12, 1859.

1860 The sanctuary of Pine Street Church was dedicated to the worship of God on July 22nd.

1861 Old School separated into North and South; Southerners formed the Presbyterian Church in the Confederate States of America.

1864 Old School/New School reunited in the South.

1865 Northern Old School voted to readmit southern ministers, but they had first to confess the

sin of secession.

1866 A number of churches in Kentucky and Missouri protested the General Assembly action. The General Assembly condemned their petition. Kentucky and Missouri withdrew into the Southern Church.

1869 Northern Old School/New School united.

1870 Woman's Foreign missionary Society, the oldest and largest of the woman's boards dedicated to the cause of foreign missions, organized in Philadelphia.

1875 Pine Street begins the Bethany Mission on Cameron Street near Herr Street.

1892 The General Assembly affirms the doctrine of the Inerrancy of the Bible—"The Portland Deliverance."

1895 The Hymnal, edited by Louis Benson, is published as an official hymn book for the PCUSA. It becomes a model for subsequent hymn books.

1903 The Confession of Faith revised, six amendments added.

1906 The Book of Common Worship published.

1906 The majority of the Cumberland Presbyterian Churches reunite with the Presbyterian Church in the USA, ending a division of nearly 100 years.

1910 The General Assembly adopted five essentials of fundamentalism as "Essential Doctrines" - the inerrancy of the Scriptures, the virgin birth of Jesus, the death of Jesus as a satisfaction of divine justice, the physical resurrection of Jesus, and Jesus performance of miracles.

1927 Report of the Special Commission: the General Assembly has an undoubted right to interpret the Constitution in declaratory deliverances—but—the risk of such action is great. The judicial decisions of the General Assembly cannot be made to rest properly upon a merely declaratory deliverance of a former Assembly. The General Assembly voted that the Assembly may not single out particular doctrines as essential without presbytery consent.

1930 The PCUSA's constitution is amended to allow women to be ordained as elders.

1936 J. Greshem Machen, minister, scholar, and author of Christianity and Liberalism, leads a secession from the PCUSA which become the Orthodox Presbyterian Church.

1948 Christian Faith and Action materials introduced.

1954 The first attempt to unite the Northern & Southern Churches. Defeated by the PCUS presbyteries 43–32.

1958 Union of the Presbyterian Church (USA) and the United Presbyterian Church of North America.

1960 A new Directory of Worship adopted.

1963 Committee on Religion and Race established. Reorganization—Regional Synods.

1967 The Confession of 1967 and a Book of Confessions adopted.

1969 Union Presbyteries established UPCUSA/PCUS

1972 Westminster Presbyterian Church (organized 1872) merged with Pine Street.

1983 Reunion of the United Presbyterian Church (USA) and the Presbyterian Church in the United States.

1986 The General Assembly adopted the Structural Design for Mission.

1991 The General Assembly adopted a "Brief Statement of Reformed Faith."

1993 The General Assembly restructures itself into three divisions rather than nine ministry units.

1994 Amid a conservative backlash, the Assembly achieves a moment of peace and harmony that forestalls a split in the church.

Walter L. Lingle and John W. Kuykendall, Presbyterians: Their History and Beliefs, (Atlanta: John Knox Press, 1978)

Lefferts A. Loetscher, The Broadening Church, (Philadelphia: University of Penna. Press, 1954)

Bradley J. Longfield, The Presbyterian Controversy: Fundamentalists, Modernists & Moderates,

(New York: Oxford University Press, 1991)

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We are created in the image of God; therefore, God's love is manifest in our relationship with one another. Through this manifestation, we, the members of Pine Street Presbyterian church, are witnessing in our urban setting to the presence of Christ in our midst and God's Kingdom on earth. Grounded in worship, in life together, and in spiritual growth, we are empowered to live our faith, both personally and as a congregation. We are endeavoring to fulfill God's purpose in calling us to this time, place, and mission.

To accomplish this mission we therefore resolve to:

Our life together as a part of Pine Street Presbyterian Church is characterized by several themes that run through all of our encounters. One might say this is the music to which we march; as a part of Pine Street it helps to know the tune!

WE ARE CHRIST'S - Behind all that we do stands the great evangelical affirmation of the Heidelburg Catechism—We belong—body and soul, in life and in death—not to ourselves but to our faithful savior Jesus Christ. This sets us free to be who we really are and to accept others as they really are.

WE ARE AN OPEN COMMUNITY - Pine Street does not demand conformity. Each person is accepted and valued as a unique gift of the creator's goodness. We have no special language of believing here, no particular faith affirmation that you must make beyond a profession of faith in Jesus Christ. We are all beginners here, seekers who are on a journey together.

WE VALUE DIVERSITY AND RESPECT IT - We are not all alike nor do we wish to be. We firmly believe that the church must be a little model of the Kingdom of God. All are welcome here. In our own small and feeble way we try to live out forms of life, relationships, and language that do not exclude anyone.

WE ARE TRADITIONALISTS - We value the generous gifts of our fathers and mothers in the past. Our worship and life are sustained by what we have known, seen, heard, and love.

WE ARE OPEN TO NEW EXPERIENCES - and new ways of doing things. Our commitment to our Reformed tradition encourages us to be open to the reforming winds of God's Spirit. We struggle to be faithful to where scripture leads us and where our time calls us. We spend time thinking, praying, and sometimes agonizing over our appropriate response.

WE THINK EDUCATION IS IMPORTANT - not that you have one but that you are getting one. Pine Street offers a wide range of educational opportunities for all ages. We place a great deal of emphasis on adult education. The journey of faith requires our best understanding and our most mature reflection—we give our members the opportunity to think about their faith.

We believe your vocation, volunteer activities, and interests are important. This is the place where you act out your discipleship. WE AFFIRM THE INVOLVEMENT OF OUR MEMBERS in their jobs, areas of community service, and individual interests.

We believe WE HAVE A DIRECT RESPONSIBILITY TO OUR COMMUNITY. Pine Street opens its building to a variety of groups. Some we affirm, others we have substantial

disagreement with—but—we encourage the dialogue and discussion that is essential to our true

citizenship. We also believe that as a Christian Community there are areas of direct service that

we are responsibly called to engage in. DDB is a prime example of "hands on" mission.

WE BELIEVE THAT WORSHIP IS THE CENTER OF OUR LIFE TOGETHER. Worship is not something that we do weekly; worship is at the center of all we are. The experience is more than coming to hear a sermon. Worship involves confession, listening, praise, prayer, and self–giving. At the center of our worship experience is the Lord's Supper. As we share the broken bread at the table we are commissioned to share the bread of life in education, mission, evangelism, and our daily life.

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Worship in a Presbyterian Church is guided by a part of the constitution known as the Directory for Worship. The Directory, formulated in 1646, is a unique document. It tells us how to worship; that is, it provides the structure and direction, but does not tell us what forms and words we are to use in worship. Over the years the Directory has been revised several times (1989 was the last time), but it has never deviated from its role in providing direction only.

Here at Pine Street we are traditionalists in our worship. We attempt to be faithful to our tradition and to order our worship life according to the experience, insights, and affirmations of the Reformed tradition.

The first question of the Westminster Shorter catechism asks, "What is the chief end of persons?" The answer reveals a good bit about the focus of our worship. "The chief end of persons is to glorify God and to enjoy God forever." Worship is not an option; it is the chief exercise of faith and is directed to the praise and enjoyment of God's glory. Worship is what we do in the service of God. The object of worship is God, not ourselves.

The most telling characteristic of Reformed worship is that it is "according to scripture." If you hold the Bible open to Isaiah 6:1–8 in one hand, and our Sunday Bulletin in the other, you will see that the order of our worship is informed and shaped by Scripture.

Isaiah had a vision of God in the temple. His vision sequence began with the angels announcing, "Holy, Holy, Holy is the Lord of Hosts." Our worship begins with a call to worship.

The prophet, before God's holiness, was struck by his own sin; he cried out in confession. In our worship we move from our initial adoration to the confession of our sins.

An angel of the Lord touched Isaiah's lips with a burning coal and announced that his guilt was taken away. Our service moves to the assurance of pardon. Our sin is forgiven and our guilt is removed by God's gracious gift.

Isaiah heard God speaking, "Whom shall we send?" The order of worship moves to the hearing of God's word in scripture and sermon.

Isaiah responded to God's word, "Send me!" Our worship concludes with our response to God's word. We confess what we believe; we sing God's praises; we give of our resources; we pray for others, offer out thanksgiving in the celebration of the Lord's Supper, and receive God's parting blessing.

The second element of Reformed worship is that it is done in the name of Christ. We begin our worship as Christians by being baptized in Christ's name. It is in his name that we assemble, remembering the promise that when two or three are gathered in his name he is present with us. (Matt. 18:20)

Let us look carefully at the WORSHIP FOR THE LORD'S DAY as we observe it at Pine Street Church.

SALUTATION AND ANNOUNCEMENTS - Our worship begins with the responsive salutation, The grace of the Lord Jesus Christ be with you all. And also with you. Worship life is essentially common life. At the beginning of worship we take time to welcome our worshippers and visitors and to note special concerns. This occurs at the beginning of our worship time so that the integrity and flow of our worship will not be broken. We want to keep the attention on God.

PRELUDE - This is a brief musical transition provided by the organ, so that we can move from the concerns of the church to divine worship.

THE CALL TO WORSHIP - "Our help is in the name of the Lord who made heaven and earth" (Ps. 124:8) was the traditional beginning of Reformed worship. The call or votum provides the "warrant" (authorization) for our worship. Worship is focused upon God and done in obedience to the divine will. We clearly affirm the source of our help—from God alone. At Pine Street the call to worship is scriptural, usually from the psalm for the day, and can be found at the top of the worship bulletin.

THE FIRST HYMN - This hymn is usually a hymn of praise or adoration.

CONFESSION OF SIN - The majesty and wonder of God leads us immediately to a recognition of our brokenness and distance from God. We know that God can heal and forgive only what we admit. The confession of sin is the public admission, as individuals and a community, of the need for God's healing and restoration within our public and private relationships. A wide variety of issues are treated in confession. After the corporate prayer there is an opportunity for individual confession during a period of silence.

THE KYRIE - The invocation Kyrie eleison (Greek for "Lord have mercy") is found in nearly all the historic liturgies of the church. At Pine Street we sing the Kyrie to a setting found in the front of our hymnal.

ASSURANCE OF PARDON - The complete and full forgiveness of sin and brokenness and the joy of glad restoration is announced. The words are taken from scripture and assure the congregation of a pardon already won. This is truly "amazing grace." While we are yet caught in our sin and brokenness, Christ brings us the gift of forgiveness and new life. Deserving condemnation, we are surprised every Lord's Day by the announcement of glad deliverance.

GLORIA PATRI - An ascription of praise to the Trinity, the Gloria is an offering of thanksgiving for the assurance of pardon. At Pine Street we sing several settings, the most glorious is the Gloria in Excelsis (Hymnal 566).

PRAYER FOR ILLUMINATION - A brief prayer is offered, asking God for the gift of the Spirit for a right hearing of the Word. As the Spirit spoke through the men and women of Scripture, the prayer asks for that same Spirit to speak anew to the worshipping community.

SCRIPTURE - Portions of scripture from both the Old and New Testaments are read. At Pine Street we use the lectionary, that is, we read selected passages from the Bible in a three year rotation. This method gives a great opportunity for both the preacher and the congregation to study the Scriptures. We encourage the congregation to read along with the preacher and arrive at worship having studied the passage on which the sermon is to be preached. After several years of using the lectionary, the congregation will discover itself to have learned an amazing amount of Scripture.

THE PSALM HYMN - This hymn is related to the theme of the scripture passages and is typically the lectionary psalm for that day. The hymn is sung between the reading of the Old and New Testament passages.

LESSON FOR YOUNG CHRISTIANS - We value the presence of children in worship. Every Sunday we invite our children to come forward for a brief homily, story, or lesson. We want our children to feel accepted as welcome partners in our worship experience.

THE SERMON - The typical sermon at Pine Street is expository. The sermon is an exposition of the major theme of the passage of scripture previously read. We use the Word of God to engage our thinking and reflection about the world in which we live. What is God saying to us today? What is God asking of us today? We firmly believe that these questions can only be

answered by a careful and thoughtful encounter with Holy Scripture. We are committed to live under God's Word. That means that we do not live on our own resources but from every word that comes out of the mouth of God. The best compliment that the preacher can receive is that she/he listened well.

THE AFFIRMATION OF FAITH - Now it is time for the congregation to respond. Our first response is to profess anew our faith. We use a variety of affirmations, but usually the familiar Apostles' Creed is used. Other affirmations from scripture and the historic confessions of the church are incorporated from time to time.

THE PEACE - We greet one another with the words, "The peace of Christ be with you." This symbolizes our seeking and offering reconciliation in response to God's reconciling forgiveness in Christ.

OFFERING - Our next response is to offer our tithes and offerings. In Reformed worship there was a difference between tithes and offerings. Our tithe is our commitment to the ongoing support of the church. Our offering is for the diaconal ministry of the church—its mission, its care for the poor, and its ministries of healing. Both are a part of the proper worship of God. An OFFERTORY PRAYER is offered by a pastor to dedicate the gifts on behalf of the community of faith.

OFFERTORY - While the offering is being taken, the choir offers further musical praise. Again, the music is representative of the great themes of the church year.

FOCUS ON MISSION - Members from the congregation highlight an important part of Pine Street's commitment to the larger church and the world of need.

HYMN - This hymn provides a transition to the Lord's Supper.

THE LORD'S SUPPER - The Lord's Supper follows the offering. At Pine Street we celebrate the Lord's Supper at every regular worship service. The supper is central to our understanding of the church, ourselves, and our ministry. We are fed at the table by the risen Christ clothed with the gospel. We are nourished, nurtured, and called to feed others. These are holy things to make us holy. We first give of ourselves—lift up your hearts"—and then we bring our prayers before God. The prayer contains elements of thanksgiving, intercession, and petition. The minister offers the prayer on behalf of the worshippers. The prayer serves as a consecration of the elements of bread and wine. Then we break the bread and pour the cup and share the risen life of our Lord Jesus. A complete description of the supper is found below.

THE LORD'S PRAYER - As the model for true prayer, our common prayer ends with the Lord's Prayer prayed in unison. We do this because Jesus told us to pray in this fashion and the shape of this prayer instructs us in all of our praying.

FINAL HYMN - The final hymn is usually a hymn which reaffirms the theme of the day's scripture or is a song that expresses our commitment or offers praise to God for blessings.

BENEDICTION - The benediction is the final blessing in which the congregation is given into God's hands until the next Lord's Day.

ORGAN POSTLUDE - The postlude marks the transition from Divine Worship to our life of obedient service in God's world.

As a church in the Reformed tradition, Pine Street practices two sacraments, Baptism and the Lord's Supper. We do this because Jesus commanded those who follow him to observe these two acts.

In our order of worship the sacraments are celebrated immediately after the sermon. This placement is intentional. Both the reading of scripture and preaching and the celebration of the sacraments are a part of the proclamation of God's word to us. The sacraments follow the sermon as a sign that they are closely related to the promises proclaimed. Baptism and the Lord's Supper are visible enactments of the truth of those promises; we belong to God and we are fed by God's gracious hand.

BAPTISM

It is in baptism that we enter the kingdom of God. Baptism is a prophetic sign at the beginning of our Christian life that we belong to the people of God. It is our entrance into the church. Our baptism points us to Christ and is a sign that we, too, are sons and daughters of our heavenly Father.

Baptism is a sign of the washing away of our sins and the pouring out of the Holy Spirit. There is but one baptism, the outward washing with water is a sign of the inward work of the Holy Spirit. All the way through the Bible God made known the divine will through prophetic signs. These were visual evidences of God's promises. After the Great Flood God promised never again to destroy earth by a flood. God gave the rainbow as a sign of that covenant promise.

The signs of the Covenant in scripture were God's way of making very clear to the people what God was about to do in their lives. Baptism is a Covenant sign—it is a visible symbol of God's promise. The function of the sacrament is to inspire, strengthen, and confirm faith. We must continually remember our baptism and give thanks.

We baptize children as a very visible symbol of the loving grace of God. We are all like helpless infants before God, we can do nothing to earn God's love. God's gracious love is given freely. Baptism is a visible sign that God in wondrous grace has taken the initiative in our salvation.

During Baptism the congregation acknowledges its responsibility as a nurturing and supportive community; the congregation takes responsibility for providing for the Christian life of the baptized. Baptism, the beginning of the Christian life, is the first step in a process of growth that continues all through life. We are always growing into our Baptismal vows.

The Order for Baptism takes the following form:

PRESENTATION - An elder, representing the Session of the Church, or a minister presents the candidate(s) for baptism. The presence of an elder signifies that this is an act of the whole people of God.

RENUNCIATION AND AFFIRMATION - The Baptismal candidate or those exercising responsible care for the candidate in the case of an infant are asked to make certain affirmations. The parents, guardians, or responsible parties affirm that they will live the Christian faith and teach it to the Baptismal candidate through prayer, example, and support. The congregation is asked to affirm their support of the candidate by encouraging and supporting them in their faith journey.

The candidate or those exercising responsibility are asked to renounce the sway of evil and look faithfully toward the promises of God.

THANKSGIVING OVER THE WATER - The minister offers a prayer which recalls God's grace to Noah in the waters of the flood, God's saving act on behalf of the people of Israel at the sea, and Jesus' baptism by John in the Jordan. There is an invocation of the Holy Spirit to bless the baptismal waters that they may be a fountain of deliverance and rebirth —that they may symbolize the promises of God.

THE ACT OF BAPTISM - With water the candidate is named and baptized, according the command of Jesus, in the name of the Father, Son, and Holy Spirit.

THE BLESSING - The pastor(s) lay hands upon the candidate and a prayer of blessing is offered on behalf of the candidate, calling upon the Holy Spirit to shed the gifts of grace and new life upon the candidate. The candidate is then anointed—the sign of the cross is made on the forehead with oil.

WELCOME - The candidate is acknowledged and welcomed; no longer a candidate, the person is a child of the covenant and Christ's own forever.

As a sign of our common faith the whole congregation joins in repeating the Apostles' Creed, the ancient baptismal confession of the church.

To arrange for the celebration of baptism please contact one of the ministers of call the church office. The celebration will be scheduled for a Sunday that is most convenient to the family and the worship schedule of the church. The ministers will call on the family before the baptism to explain the meaning of the sacrament and answer any questions that might arise.

THE LORD'S SUPPER

The Lord's Supper is a covenant meal and grows out of the celebration of the Passover meal where the faithful recalled and memorialized the Exodus from slavery to freedom. The first Lord's Supper was a Passover Meal that Jesus shared with his disciples. In the Passover Meal, recalling God's saving acts is central. Those without hope were saved and set free. Participating in the meal was the way in which the community of faith was related to the saving acts of God and reconstituted itself anew.

When Jesus took the bread at the Passover Meal with his disciples, he blessed it. He then said that this bread was his body broken for them. Jesus gave his disciples a prophetic sign that symbolized the giving of his life and the new life that was a result of this sacrifice. Jesus joined himself to his disciples in the sharing of the bread.

Then Jesus took the cup and again blessed it. In the Passover tradition this prayer offered thanks for creation and redemption. Jesus said to his disciples that this cup was the blood of the new covenant poured out for many. Just as the Israelites had been sealed in a covenant fellowship by the blood on the door posts of their homes on the night before judgment, now Jesus binds his disciples to himself in this act of sharing before he went to his cross and passed from death to life.

The sign of the Lord's Supper as a covenant meal is particularly clear in Paul's writings where he says, " because there is one bread, we who are many are one body, for we all partake of one bread." (I Cor. 10:17)

It is important to understand what is meant when we say that we do this in remembrance of him. The act of blessing, breaking, pouring, and eating is an act in which the promises of God are recalled and we share in them by eating together. We are God's and we are joined to Christ. We remember by sharing the promises.

By the middle ages the Supper had become the sacrifice of the mass, a sacred drama which re-enacted the sacrifice of Christ on the cross. All of the Reformers—Luther, Melancthon, Zwingli, Bucer, and Calvin—were in agreement that the sacrificial element must be removed. Christ died once and only once upon the cross. That sacrifice was full, sufficient, and perfect.

For the Reformers the sharing of the bread and cup by the whole people of God became the heart of the service. The altar was replaced by a table. Most Reformers tried to initiate a celebration of the Supper every Lord's Day. Calvin taught that the proclamation of the covenant promises was directly related to the Supper. Sharing in the Supper seals us to the promises proclaimed in the preaching of the word. The sacrament is a sign of our being fed by the body of Christ.

The Reformed faith teaches that Christ is present at the Supper. Although Christ is clearly in heaven, at the right hand of God, he is nevertheless present among us through the Holy Spirit. It is not so much that Christ is present "on" the table but rather Christ is present "at" the table. It

is by sharing in the meal that we are joined to him. This joining takes place in an interesting and profound way. At the beginning of the Great Prayer the presiding minister says, "Lift up your hearts." It is as we lift our hearts to God in Christ that we are joined to him through sharing the bread and cup by the Holy Spirit working among us and through us. In a very real sense we are joined to Christ and when we do this in remembrance of him we are joined to Christ's body—we make the church. Having shared in Christ we are now obligated to live in holiness, justice, and peace.

While Baptism is celebrated only once for each person, the Lord's Supper is an ongoing experience in the Christian life. The Supper is celebrated at Pine Street at every regular worship service.

Our observance of the Lord's Supper varies but the general outline and structure includes:

THE INVITATION TO THE LORD'S TABLE - The invitation, composed of phrases from scripture, clearly affirms that the table belongs to Christ, Christ is the host, and Christ invites all who belong to him to join him at the table. We affirm that none are worthy to come to the table but all are invited.

WORDS OF INSTITUTION - The Words of Institution may occur here, or may be found within the Great Prayer or most usually at the breaking of the bread and pouring the cup. The words are from I Corinthians 11: 23-26. Here Paul says: "I received from the Lord what I also delivered to you." This is our warrant, our authority to celebrate the supper. We share the supper in accordance with Christ's command, "do this in remembrance of me," and we do it in accordance with the tradition passed on to the churches by Paul. Reformed worship is according to Scripture.

THE GREAT PRAYER - The Great Prayer is the prayer of blessing, thanksgiving and consecration. It is by this prayer that the elements of bread and wine are set aside from their usual use to this holy purpose. The prayer begins with the Sursum Corda, "Lift up your hearts." "We lift them up unto the Lord." It is by lifting our hearts to God that we commune with the risen Christ. The Great Prayer always contains thanksgiving for God's good creation, remembrance of our disobedience, and God's great and surprising redemption in Jesus Christ. In the first part of the prayer, known as the proper preface, we recall the mighty acts of God. Then the Sanctus is sung, a hymn of praise to God. Next comes the anamnesis, the remembering, where we recall the work and ministry of Jesus. This ends with the affirmation of our faith in Christ, dead, risen and coming to us.

The movement in prayer is from the Word to the world. A bidding prayer is used where there are periods of silence during which the congregation can add their own petitions and intercessions.

The prayer continues with the epiclesus, the calling of the Holy Spirit. In the prayer we call upon the Holy Spirit to work within us so that the bread and cup may become for us true food and true drink, a very sharing in the body and blood of Christ. It is by the Spirit that, as we share the supper, we share in Christ.

The prayer ends with the words, "These are holy things to make us holy. Gifts of God for the people of God." The congregation responds, "Let us keep the feast."

The Great Prayer concludes with the Lord's Prayer.

THE BREAKING OF BREAD AND THE POURING OF THE CUP - The ministers clearly and openly, before the people, break the bread and pour the cup. The presiding minister announces that the elements symbolize the Lamb of God who takes away the sins of the world. These are the gifts of God for the people of God. The promise is before us. In turn, those who have shared in the bread and cup share it with those who have not yet communed. The ministers serve the elders and deacons. The elders and deacons then share the bread and cup with the congregation. The communion flows from the table to the elders and deacons to the congregation. At 8:30 a.m., the congregation is invited to come forward. At 11:00 a.m., the congregation is served in their seats.

CLOSING PRAYER - After all have communed, the elders return to their seats and a prayer of thanksgiving is offered along with the petition that we shall be sent into the world strengthened by the supper.

RECEPTION OF MEMBERS - From time to time we welcome new members into the life of Pine Street Church. The new members are asked to make a public affirmation of their faith commitment and support of the life and ministry of Pine Street.

ORDINATION - Once a year Pine Street recognizes its officers and sets them aside for the office to which they have been called by nomination and vote of the congregation. Ordination is the official recognition of one's admittance into the office of ministry as an elder or deacon.

COMMISSIONING - From time to time our members are commissioned to service to and for the church. This includes our church school teachers and members who travel to serve mission projects in other places.

Book of Common Worship, Louisville, KY: Westmisnter/John Knox Press, 1993

William D. Maxwell, An Outline of Christian Woship, London: Oxford University Press, 1965

Hughes, O. Old, Guides the Reformed Tradition: Worship, Louisville, KY:Westmisnter/John Knox Press, 1990

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As noted above, you may join Pine Street in four ways: by public profession of faith and baptism, by the public profession of faith and renewal of one's baptismal vows, by the public reaffirmation of one's faith, or by letter of transfer from another Christian Church.

It might be well to remind you again that church membership is a three-way relationship - Christ, you, and the believing community. Everyone who joins Pine Street does so on the basis of a public profession of faith.

Our expectations of you—at a most basic level—are based on what you have promised Christ.

We expect that with the inspiration of the Holy Spirit, the prayers and support of the community of faith, and the commitment to spiritual growth on your part - CHRIST WILL REIGN IN YOUR HEART.

We expect that with the inspiration of the Holy Spirit, the faithful proclamation of the good news, and your willingness to change - CHRIST WILL SET YOU FREE TO BE A NEW PERSON.

We know you can't do this alone. We also know that even though you have made these promises to Christ you will find them hard to keep, difficult to live up to, and impossible to escape from. You must be willing to turn again and again to Christ and his love for forgiveness, acceptance, renewal, and redirection. None of us is perfect - we are all on a journey.

As the church we promise to be with you in this journey. We will provide you with frequent opportunities to worship, regular access to the Lord's table, time to pray together, an open door and listening ear, pastoral care, and opportunities to learn, give, and serve.

Our specific expectations of you are to be found in the question that is asked of folk who come to us from other churches.

We expect FAITHFULNESS - As a member of this congregation we expect your regular attendance at worship and your use of, involvement in, and support of the various ministries, programs, and outreach of Pine Street Church. Please note: If you don't see what you want, ask for it. If you disagree with what you see, express your convictions.

We try to live our life by consensus not by majority rule; but in the Presbyterian Church the majority ultimately does rule and the minority has the right to be clearly and sympathetically heard. All of our concerns must be measured against the essential peace, purity, and unity of the church. This is what faithfulness means. Our deepest concern within the community of faith is not for our own needs, or for our own way, but for the life of the church -- that Christ may be made visible.

THROUGH PRAYER - Prayer is the foundation of the Christian life. In prayer we say most clearly who we are and what we value. Jesus taught us in the Lord's Prayer that part of prayer is to be directed toward God in thanksgiving and part of prayer expresses our needs. We give thanks to God and we lay before God our petitions and intercessions. Pray that Pine Street may live from every word that proceeds from the mouth of God. Pray for our clergy, educators, musicians, and staff. Pray for our life together. Pray for the needs of our members. Pray for God's world.

As a member of Pine Street you will be given opportunities to be instructed in prayer and to practice prayer.

THROUGH YOUR GIFTS - We don't expect dues, fees, or payments; we expect gifts! You give a gift because you want to, because it makes you happy to do so, and because it pleases someone else. Gifts are an act of thanksgiving. God has given you new life in Christ. You give gifts of thankfulness. The church is the vehicle though which those gifts are translated into ministry, service, and outreach in the name of Jesus.

We expect you to grow toward tithing. A tithe was 10% of one's income. If you feel able to give that—wonderful. Tithes can also refer to your ongoing support for the church. At Pine Street we prepare an annual budget which includes personnel, property, program expenses, and a portion of our mission. A proposed budget is circulated during the early fall in "news letter" form. In the Fall we ask our members to commit themselves to an appropriate share of the budget and turn in a declaration of intent (pledge card). The Trustees under the direction of the Session administer this budget through the treasurer and bookkeeper. The financial secretary reports monthly to the Trustees and Session.

The Session gives an annual accounting of income and expenditures to the congregation, and the financial records of the church are audited annually. We encourage questions about our finances.

We expect your offerings. Offerings are for the diaconal ministry of the church—sharing and caring. In the past these offerings have ranged from money, to used clothing, to toilet paper. You will be asked to give frequently and often. We feel it is our responsibility to give you as many opportunities to share as possible. We will treat you as adults. You know the limits of your ability to give. WE DO NOT EXPECT YOU TO GIVE TO EVERY OFFERING. BUT—we will provide you with the opportunity.

We encourage special gifts. You may be moved to or have the opportunity to give beyond your normal tithe and offerings. Special gifts in the past have gone for mission, for community outreach, and for physical improvement to the church building.

THROUGH YOUR STUDY - At Pine Street we offer a full and complete program of Christian education. Adult education is important to us. We offer bible study, opportunities to read and discuss important books on theology and scripture, and the chance to encounter the "serious" issues of our day from a faith perspective.

We are on a journey together, a journey or growth. We believe that study is an important part of that growth process.

THROUGH YOUR SERVICE - Here at Pine Street opportunities for service range widely—teaching church school, singing in the choir, helping with the special projects, visiting prospective members, providing follow–up support for our members just released from the hospital, participating in our mission– related work projects, working with poverty issues in Harrisburg—and many, many more. There is a place for you here.

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Pine Street Presbyterian Church has been ministering to the Harrisburg area since 1859. Our vision for the future lifts up several areas we feel are essential to our future life. We intend to conduct our life together so that Pine Street continues to be:

WHAT YOU NEED TO KNOW

Russell C. Sullivan, Jr., D.Min., Pastor

Russell hails from Charleston, South Carolina. A life-long Presbyterian, Russell’s roots were in a small Presbyterian church on James Island near Charleston. Russell is a 1976 graduate of the College of Charleston where he majored in history and minored in German. He has degrees also from Princeton Theological Seminary and Columbia Theological Seminary. His 1997 dissertation, Creating Extended Families of Faith: Christian Education in a Congregational Context, focused on the need for families to find Christian nurture and faith development within the larger context of the family of faith, the church. Some of Russell’s strong passions include a love of preaching and teaching and a strong belief that mainline Christianity offers an exciting way of being Christian in our culture. Russell is married to Myriam Kamar, and they have two children, David and Lara. Beyond his work at church and time spent with family, Russell enjoys camping, bicycle riding, reading, music, movies, and great cooking, and he’s trying to learn to ski, to the great embarrassment of his children.

Thomas Clark-Jones, M.A., Organist - Choirmaster

Thomas (Tom) was born and raised in Wilkes Barre, Pa. He holds degrees from Wilkes College (B. Mus.) and the State College of New Jersey (M.A.). During his four years at Wilkes, he was Organist-choirmaster at St. Clement’s Church (Episcopal) in Wilkes Barre, and later served as associate organist at St. Mark’s Church, Philadelphia. In 1971 he was appointed musician at Abington Church (American Baptist) and organist at Temple Shalom in Levittown, PA. In 1977 he began a ten-year tenure as Music Director of Court Street Church (United Methodist) in Flint, Michigan and was also on the music faculty of the University of Michigan-Flint. In 1986 he began another decade-long tenure at First Presbyterian Church, Lynchburg, Virginia where he also founded Cantate, a professional children’s choir. Before coming to Harrisburg, Tom was organist-choirmaster at the First Presbyterian church in Knoxville, Tennessee, for two years.

Tom joined the staff of Pine Street Church, in March of 1998. He is active in the American Guild of Organists, currently serving the Harrisburg Chapter as a member of the Violet Cassels Scholarship Committee. He has served on the Board of the Philaelphia Chapter, as Dean of the Flint Chapter and as District Convener for Virginia. He is a member of the Presbyterian Association of Musicians. In addition to church and Guild duties, he has concertized widely throughout the U.S. and Canada having played major recitals in Philadelphia, New York, Los Angeles, Toronto and Montreal. Tom and his wife, Denise, are parents of three children, Jillian, Jenna and William. They make their home in Camp Hill.

Cheryl Goode, Director of Family & Lay Ministry

Cheryl was born and raised in Central Pennsylvania where she lives with her husband John. They share four sons, Jason, Scott, Michael and Matthew who are grown. Her work has been as a Sunday school teacher and administrator. She has worked with the Youth and Presbyterian Youth Council. She has been a deacon and a member of the Carlisle Presbytery Education Committee.

Cheryl is a member of the Association of Presbyterian Church Educators and recently has earned her certificate as an enrolled educational assistant. She is currently working towards being a certified associate Christian educator.

When not working she enjoys reading, gardening, cooking and baking.

Donald L. Clapper, M.A., Minister of Music, Emeritus

Donald (please call him Don) was born in Altoona, PA, graduated from High School there, and attended Indiana University of Pennsylvania receiving a degree in Music Education. He taught for a brief time in Lewisburg, PA and was drafted during the Korean war. Following his discharge, he attended Westminster Choir College in Princeton, NJ, earning the degree of Master of Music. He began his ministry at Pine Street in 1954. For 37 years, he was director of the Harrisburg Choral Society, taught music appreciation to the student nurses at Harrisburg Polyclinic Hospital, and conducted massed choirs for the Governor’s Tree Lighting ceremony. He has been guest conductor of several county choral festivals. He was twice nominated for the Governor’s Award for Excellence in the Arts. He received the Alumni Merit Award Citation from Westminster Choir College and the Arts Award 93 for distinguished service to the arts in the Capital area. He is an honorary member of Phi Mu Alpha (Sinfonia), the national honorary music fraternity. His hobbies are stained glass and gardening.

The pastoral and music staff can most easily be reached at the church office during, Monday through Friday from 8:00 a.m to 4:00 p.m. The phone for all of them is 717-238-9304. The secretary will direct your call.

If at some point you find that you have special pastoral needs, your pastors are available to you. If we come to see that a person's needs are beyond our competence, we have several professionals who are caring and sensitive persons to whom we make referrals. If we cannot help you, we will help you find someone who will.

We visit the Harrisburg area hospitals on a regular basis. We visit other hospitals when our members are patients there. It helps us a great deal if you let us know when you are hospitalized. If you cannot call, have a relative contact us. We want to provide pastoral care, but we need to know first.

We take communion to our shut–ins after World Communion Sunday (first Sunday of October) and the first Sunday of Lent (the date varies). We take communion at other times on request.

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Diana L. Robertson, Church Administrator

Diana was born and raised in New Cumberland, PA. She graduated from Red Land High School and then Penn State University. Her Bachelors degree is in Finance and she has been employed locally working in the accounting and office management fields. Diana has two children, a daughter and a son, who keep her constantly on the go. She is active at Paxton Presbyterian Church, where she is a member. Her interests include biking, swimming, reading and camping.

Michelle A. Kennedy, Office Manager

Michelle was born and raised in Harrisburg, PA. She graduated from Harrisburg High School and went on to receive a certificate in Word Processing at Palmer Business School. Her past work experiences include working as a Clerk Typist for the State and an Administrative Assistant for the City of Harrisburg. Michelle has two children, a daughter and a son. Michelle enjoys reading, swimming, and being outdoors (as long as it’s above 60 degrees).

Elizabeth Gnazzo, Secretary/Archivist

Elizabeth (Liz) was raised in the Harrisburg area. She received her Bachelors degree in Art History from Penn State University. Following internships at the State and Hershey Museums, she attended the Cooperstown Graduate Program in Museum Studies, focusing on the Archival, Curatorial, and Conservation aspects of the profession. Liz and her husband Larry, who is a Chef, have two daughters. Her hobbies include arts and crafts, antiques, reading books and dreaming of opening a restaurant with her husband.

Peter L. Hollander, Supervisor of Buildings

Peter grew up in Marathon, a small town in up–state NY, the "Home of Grumman Canoes". During his junior year in high school, his family moved to Syracuse NY. After his military commitment, he went back to retailing. That eventually brought him to Harrisburg as an area store manger. Peter came to Pine Street in the summer of 1991 with much experience including work in a school, another church, and a fitness center. Raised in the Presbyterian Church, he has fit right in. Peter and his wife Christina, a Registered Nurse and a Certified Oncology (cancer) Nurse, have three children, all out of the nest. Peter enjoys working on his computer (at home) and is looking forward to retirement to travel around the country and do stateside mission work.

Kenneth Taylor, Custodial Staff

Kenneth Taylor was born and raised in Harrisburg. He has 7 children, 6 out of the house and 14 grandchildren, most of them local. He likes to work on his computer at home, take pictures and make crafts (like what you get from the "craft shops" that sit around and look pretty). Ken came to Pine Street with experience from M&M-Mars to fill the vacated daytime custodial position in August 2000. He likes working here. He said we don’t have as many people "messing things up" after he cleans.

Elaine Strokoff, Coordinator

Elaine Strokoff was born and raised in Hanover, PA where her claim to fame was as high school valedictorian. She attended Penn State University, University Park, graduating magna cum laude with a degree in Secondary Education and a minor in Sociology. College was followed by a wedding to Elliot A. Strokoff, a newly graduated attorney. Unwilling to relocate for a teaching position, Elaine secured a position with State Government and remained there for 5 years before starting a family. She and Elliot are the proud parents of two sons, and a pair of twins, a boy and a girl. Elaine resumed her teaching career as a substitute teacher for 2 school districts and a homebound teacher and tutor for the East Pennsboro School District. Before coming to DDB, Elaine was an assistant legislative liaison with the Department of Community Affairs, and previous to that a staff assistant with the PA Jewish Coalition. In her "spare" time, Elaine loves to exercise, especially power walking outdoors. She also enjoys music, art, and drama, along with exploring old, historic towns and homes (and if she's lucky spending the weekend in one of them).

Brenda Ervin, and Blondie Doleman, DDB Cooks

Brenda L. Ervin was raised in Rock Hill, SC. She came to Harrisburg in 1971 and started to work for Pine Street in 1986 as a maid. After six years as a maid, the Pastor asked her to try her hand at cooking for DDB. He loved her SC cooking, especially her stew. Brenda tried the job and "took to it" right away. She also taught her son Michael to cook some of her southern recipes. He cooked at DDB, as well, for about seven months. Brenda loves her work cooking for DDB. She enjoys bringing satisfaction and joy to the folks who eat there. She also feels blessed to have a job she enjoys and people who appreciate her talents.

Blondie Doleman, Part Time DDB Cook

HOURS: Monday–Friday 8:00 A.M.– 4:00 P.M.

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"Of all the areas of congregational life examined, involvement in an effective Christian Education program has the strongest tie to a person's growth in faith and to the loyalty to ones congregation and denomination. This is as true for adults as it is for adolescents." (Presbyterian Outlook, Vol. 172, #17) Here at Pine Street the Committee on Education and Nurture and our Minister of Christian Education are seeking to provide an effective Christian education program. We believe that the opportunities for learning are all around us. Whether in the work place, at home, or in the school yard, the basic truths of the Christian faith, the fundamentals learned in Christian Education, apply.

One of the marks of reformed Presbyterians is an educated laity. As well as hearing and experiencing the Word in worship, we are called to study God's word. The task of the Christian Nurture and Education Committee is to enable church members to learn the biblical story, know who God is, mature in their faith, and identify and develop their gifts for ministry. This is made possible through a variety of groups and settings for all ages.

Infants are cared for in the nursery and included in family activities. Pre–school children are welcomed in worship and prepared for worship through church school and the Wonder of Worship Program. School–age children are offered church school, choir, and fellowship opportunities. Youth are challenged to participate in church school, fellowship, and other church responsibilities as appropriate when they have been receive into membership. Adults can choose from several Sunday church school classes, occasional Forum series, and weekday study groups.

Education is only part of the task. Nurture is an inseparable component of everything we do. As we study to become more biblically literate, to mature in our faith, and to live faithfully, we do so in this community of faith. Groups gather around needs and interests to study and develop relationships as families, women, mothers, men, young people, parents, seniors, young adults, and caregivers. Whether it happens in the woods or in the classroom, around picnic tables or around the Lord's Table, Pine Street takes seriously the call to be Christians who seek to know who God is and understand what God requires.

OUR REGULAR PROGRAM

The music program of Pine Street Church is designed to bring glory to God, an added measure of beauty to the liturgy and to give persons in the congregation and community opportunity to use their talents to these ends. Music is present at virtually all services of worship at Pine Street. Our various choirs and soloists join with the organ and other instruments in leading the congregation’s song.

There are opportunities for all age groups to serve the church through music. The Choir is the main choral organization in the church and regularly leads the eleven o’clock worship. In addition, they occasionally lead at the early worship and are featured in a number of special musical events throughout the season … both in worship services and in concerts. In addition, the Pine Street Chamber Singers, a smaller group drawn from the full Choir, leads worship on occasion for special events and sings Choral Evensong several times each season. In both these groups we are privileged to have four professional section leaders who can be called upon to do superb solo work as well.

Children in grades K through five experience Calvin Choir as a part of their weekly Church School program. For twenty minutes, Organist-Choirmaster Tom Clark-Jones spends time training all our children in songs and anthems they then share in church at the eleven o’clock service approximately once each month. They also are the featured music for the Christmas Eve family service.

The Youth of the church play English Handbells. Our beautiful set of Whitechapel Handbells were among the first imported to the U.S. and Pine Street has a long history of beautiful bell music. This group is open to all in grades 6 through 12 and meets on Sunday afternoon at four o’clock. Handbell Choir is also offered for adults, sometime augmented with a few high school students who wish to play on a higher level than the youth handbell group. This group meets on Wednesday evenings at 7:30 p.m. and plays in services several times during the church year.

In addition to the choir program, the music department offers a series of musical events spread through the year. This series was originally a way to present the newly renovated Skinner-Möller organ to the community in a pair of annual concerts featuring nationally and internationally acclaimed organ virtuosi. While the organ is still featured prominently, Music at Pine Street is now a series that features the organ, the choir and guest musicians in significant musical events that begin in the fall and last through early June. The series also supports a Noonhour Recital program which commences on Ash Wednesday and continues through Lent. This series features regional artists of note. Each noonhour event is followed by a bread and soup lunch, the proceeds of which go to support our ministry in Downtown Daily Bread.

Pine Street has a long tradition of great music. During his forty-three year tenure, our Minister of Music Emeritus, Donald G. Clapper, built a large and successful ministry to this congregation and community. This tradition has been continued and nurtured during the ensuing decade by our incumbent Organist-Choirmaster, Thomas Clark-Jones. In all of its complexity, the music program seeks to bring praises to the Creator of all beauty, and adoration to our Lord, Jesus Christ.

As a missional church, we are compelled to develop a collective sense of doing God’s work in all that we do. Pine Street Church is a community that builds disciples. We are called and sent to bear witness to the love of Jesus Christ locally, nationally and globally. This congregation values all aspects of mission outreach as well as a strong commitment to issues of Christian social justice.

Inititatives and goals to accomplish this are:

MISSION IS PERSONAL - Pine Street is a caring church. We care for one another in a variety of ways which have involved: help with moving, clean up after a flood, house warming, meals to help out in time of need, praying for one another, and just listening.

MISSION IS LOCAL - Pine Street is a Downtown Church, not a community church or a neighborhood church. The Rule of St. Benedict, which calls for three attitudes or actions - Stability, Obedience, and Continual Conversion - helps us to understand the nature of our local mission.

Our local mission includes:

DOWNTOWN DAILY BREAD (DDB) - located in the Boyd Building, feeds a substantial hot lunch to 100-150 people every day, 365 days a year. This program is supported by Pine Street along with 18 other churches and synagogues. DDB is a major commitment of time, money and energy. Through DDB our commitment to the Lord's Supper is acted out in mission. We cannot take bread from Christ's table without working to insure bread on our brothers' and sisters' tables. Pine Street members serve 1 or 2 Sundays each month.

HABITAT FOR HUMANITY - Pine Street is a covenant partner with other Presbyterian Churches in supporting Habitat. Our members have been involved in construction, cleanup, and support (food) for local construction projects.

GIVING TREE - During the Advent season we have an opportunity to give to a variety

of local agencies and programs which give relief and support to our community.

MISSION IS NATIONAL - The outreach of PSPC is extended through our partnerships with sister congregations throughout the lower 48, Alaska, and Puerto Rico. Pine Street has been involved through support, work camps, and visits with: Jewell Ridge Presbyterian Church, Jewell Ridge Virginia; Papago United Presbyterian Church, Sells Arizona; Kake Presbyterian Church, Kake, Alaska; Ensenada Presbyterian Church, Puerto Rico; and Sheldon Jackson College, Sitka, Alaska. We also support two missionaries at the LLC International University in Lithuania.

MISSION IS INTERNATIONAL - Through our support of the World Wide Mission of the Presbyterian Church, Pine Street reaches into all the world. At the present time a Pine Streeter is serving World Wide Mission in the Republic of Slovakia.

PRESBYTERY WIDE PROJECTS – Trips to Honduras, Lend-a-Hand flood recovery work trips to Mississippi, New York, and Iowa and emerging issues such as immigration and migrant workers.

OUTREACH GROUPS – We support social outreach groups such as Christian Churches United, Help, Central PA Food Bank, Community Check-up Center and the new Safe Haven for homeless men.

OTHER MISSION PROJECTS – Pine Street Children and Youth are involved in learning, planning and implementing mission, peace and social justrice projects. Our members are studying environmental concerns that affect our world locally, nationally and globally through worship, seminars and projects. We are developing a plan to consider the impact of church programs and activities on the environment. Peace and Social Justice issues are studied so that members may be effective Christian citizens.

Pine Street's ministry to the Harrisburg community has two important foci. First, we see our facility as a part of Pine Street's mission to the community. Second, we see our life together - worshipping, learning, serving - as the way in which we equip our members for ministry in the community.

The facility is also used by:

Local private schools use our gym weekdays: St. Stephen's School and Cathedral School.

Private groups and individuals use our gymnasium for evening basketball and volleyball.

AA is a 12 step support group that uses our classrooms daily including weekends and holidays.

From time to time we have and have had: The YMCA, PA Food Bank, Environmental Conservation Network, Messiah College, Good Schools PA, and Michigan State Alt. Spring Break

PINE STREET - a place where you can serve and be served:

REFRESHMENT AND FELLOWSHIP - Our welcoming hosts/hostesses provide a ministry of hospitality and serve the coffee, tea and cold drinks after the 8:30 am and 11:00 am services (during the months of September thru May) and after the 9:30 a.m. service (during the months of June thru August). Contact persons: Alicelyn Sleber (717) 652-7990.

NURSERY - Our nursery (located on the lower floor or first floor) provides nursery care for infants and children during the worship hour. Our nursery is well supervised by caring attendants.

PINE STREET WOMEN - PSW is committed to serving the women of Pine Street Church; an annual retreat is the highlight of their program year. Pine Street Women’s Book Club meets monthly. Contact Persons: Joanne Alwine (717) 545-1588 or Lorrie Cooney (717) 566-5448.

FLOWER DELIVER MINISTRY – This team is made up of volunteers from our congregation to take flowers to home bound individuals on Sundays.

PINE STREET NEEDS YOU
 

The facilities of Pine Street Presbyterian Church include the sanctuary/educational facility on Third Street between Pine and South and the Boyd Center on South Street. A floor by floor diagram of our facilities is included for your convenience at the end of this manual. If you are lost, ask!