Catechisms,Confessions and Creeds: A Short List

Scroll below for a comprehensive list of on-line catechisms from various Christian traditions. 

A catechism is a collection of questions and answers traditionally used by the church in providing religious instruction.

Typically catechisms include instruction on the Ten Commandments, the Creeds, the Lord's Prayer, and the Sacraments.  Catechisms are often used during confirmation.  There have been numerous catechisms used throughout the history of the church.   The study of these various catechisms is instructive to the development of theology and summarizing the basic beliefs of Christian churches.  Currently it is the goal to provide on this site access from the web of various Christian catechisms.  Creeds (from the Latin credo "I believe") are confessions or expressions of faith of the church. The word creed usually denotes confessions accepted by the universal church, (the Apostles, Nicene, Athanasian), Confessions are often limited to a particular denomination.   A few confessional links are included although in the future a separate confessional page will be designated. 

A Very Short History of Christianity (through our schisms and disunity)
The book of acts tells of the missionary growth of Christianity that began in Jerusalem as a part of Judaism and was soon flourishing throughout the Greco-Roman world.  Christianity took on an increasingly Hellenistic character as Jewish-Christianity declined.  It also met with considerable antagonism and suppression by the Roman empire.  Yet, in spite of centuries of persecution, Christianity continued to grow quickly and expand at the five major centers; Jerusalem, Antioch, Alexandria, Rome, and Constantinople.  These groups spawned numerous other churches in various regions of the ancient world reaching as far as Africa, India, and the British Isles.   The Armenian state was the first to recognize Christianity around 301 CE, as did the Roman Empire in 380 CE.

However, several schisms have resulted in splits within Christianity.  The Oriental Orthodox Churches are comprised of a part of the church that broke communion from both the eastern and western churches in the fifth century (Coptic, Ethiopian, Syriac, Malankara Syrian [Indian], Eritrean, and Armenian) over the Council of Chalcedon 451 AD.  In 1054 AD the Great Schism resulted in the churches of the east (Orthodox) breaking communion with the churches of the west (Roman Catholic) over the admission of the folioque into the Nicene Creed (and the Son).  Today, the Orthodox Church is a communion of fifteen separate autocephalous churches, other autonomous orthodox churches and some self-governing churches.  While the Roman Catholic Church is the name of the western church, and Eastern Rite Catholics designates those that stayed with the Catholic Church in the east after the schism.

The Reformation (1517) was a time of great upheaval in Europe, with several new groups separated from the Roman Catholic Church including the Lutherans, Reformed and Presbyterians.  The Church of England (Anglican) retained the worship, liturgy and church governmental structures of the catholic church but adopted some doctrinal elements of the reformation and separated from Rome in 1534.  The Counter-Reformation or Catholic Reformation although in many ways present before the Reformation, certainly gained new steam after the Protestant Reformation.  The Catholic church saw reforms and missionary activities around the world under St Ignatius and the Jesuits.  With the emergence of European exploration and colonization, Roman Catholicism spread to most of South and Central America, and with a missionary presence in many other places around the world.   North America, Oceania, Australia, Africa, Asia and India all had the presence of the various national churches of the colonial governments.

In North America, the lack of connection with many of the historically Christian Churches, continued schisms in doctrine, and the settling of the vast new North American continent spawned numerous new christian sect groups of Baptist, evangelical, pentecostal, and charismatic persuasions.  Globalization, innovation in travel, and missionary activity in the twentieth century, has increased communication around the world bringing a new possibilities in engaging historic Christianity.   Since the reformation a natural division theologically occurs between those churches that are Protestant, historical and sacramental (Lutheran, Episcopal, Presbyterian) and those factions in Protestant Christianity that are from a free church, baptist, or Zwinglian background.  One of the most significant challenges that faces the church today is the question of our visible unity and continuity of the church, as one, holy, catholic, and apostolic church.

The Catechism list is a collection of on-line catechisms available from various Orthodox, Catholic, Reformed and other Protestant churches.

ARDA click to see family tree of Christianity

Orthodox Wiki list of autocephalous and autonomous orthodox churches

List of Oriental Orthodox churches

Lutheran Portal wiki

Anglican Portal wiki

Catholic portal wiki

Reformed denominations portal wiki

Catechism of the Presbyterian Church 
The Presbyterian Church (USA) provides on the national denomination's website two catechism in the following languages: English, Spanish, Korean, Chinese, Vietnamese, and Japanese.

Presbyterian Catechisms (PCUSA) click to access web site

The 210th General Assembly of the Presbyterian Church (USA) has approved the above two catechisms for use in the Presbyterian Church (1998).

International translations available:

el catecismo de estudio: la versión de confirmación en español accesible aquí

연구의 교리 문답 : 한국 접근 여기에서 확인 버전

giáo lý nghiên cứu: phiên bản xác nhận bằng tiếng Việt có thể truy cập ở đây

調査の公教要理：確認バージョンここに日本人がアクセス中

研究教理：在這裡訪問的中國版確認

access link here for: catechismo, 教义问答,公教要理,교리 문답,sách giáo lý vấn đáp

access link here for: catechismo, 教义问答,公教要理,교리 문답,sách giáo lý vấn đáp

Korean language Catechism

Spanish

Heidelberg Catechism in Various Languages

Other Catechisms

Protestant/Reformed/Lutheran

Luther's Small Catechism (English)

Luther's Large Catechism (English)

Martin Luther's Kleiner Katechismus (German)

Martin Luther's Kleiner Katechismus (German)

Heidelberg Catechism (Presbyterian, Reformed)

Heidelberg Catechism site

Heidelberg translation available in 36 languages

Katechismus Martin Luther und im Heidelberger Katechismus-eine Gegenüberstellung

Genevan Catechism

Scottish Catechisms (Reformation)

Westminster Shorter Catechism (Reformed)

Westminster Larger Catechism (Reformed)

Evangelical Catechism of the United Church of Christ

African Methodist Episcopal Catechism

African Methodist Episcopal Zion Catechism

New City Catechism (modern reformed/evangelical)

Anglican/Catholic

Episcopal Church Catechism 

Book of Common Prayer of the Episcopal Church including the Catechism 1979

Anglican Church in North America (ACNA catechism)

Roman Catholic Church Catechism

The Christian Celtic Church

Five Parallel Roman Catholic Historic Catechisms

Catechism of St. Thomas Aquinas

St. Pius X Catechism

Baltimore Catechism (Roman Catholic)

Byzantine Catholic- including the Byzantine liturgy of Chrysostom

Hamilton Catechism Scottish Catholic 1551

Church in Wales

Catechism For Filipino Catholics

Melkite Catholic Greek Orthodox (Catholic)

The Celtic Episcopal Church

Orthodox

Eastern Orthodox Church

Eastern Orthodox Church

Orthodox Church (Canada)

Long Catechism of Orthodox, Catholic, Eastern (St Philaret of Moscow)

Eastern Orthodox Church Australia Oceanic

Revised Orthodox Catechism

Orthodox Antiochian  (USA Texas)

Russian Orthodox Catechism

Slavic Orthodox-Catholic Catechism 2001

Ukrainian Orthodox Church catechism

Greek Orthodox Catechism (Alexandria, Africa)

Syro Malabar Catechism (India) an oriental ecclesial approach

Coptic Orthodox Church Catechism

Shorter Catechism of the Syrian Orthodox Church

Ethiopian Orthodox Church

On Faith and Order of Ethiopian Tewahedo Orthodox Church

Nicaean Creed of the Ethiopian Orthodox

St, Augustine Catechism: The Enchiridion on Faith Hope and Love (5th century)

Catechetical lectures of Cyril of Jerusalem (350)

Catechism of St. Cyril of Jerusalem pdf.

Great Catechism Gregory of Nyssa (335-395)

Didache- early first or second century

Didache - from institute of catholic culture (pdf)

Athanasian Creed

Apostles Creed and Nicene Creed

Apostles Creed and Nicene Creed

Historic Confessions: 

The Belhar Confession 

Historic Confessions of the Presbyterian Church

The Book of Concord: Historic Confessions of the Lutheran Church

Other Related Sites

FAQ on the Catechism of the Roman Catholic Church

The Holy See of the Roman Catholic Church

Roman Catholic Catechetic Review for a New Evangelization

Jerusalem Patriarchate

Ecumenical Patriarchate of Constantinople (english or Greek)

Greek Orthodox Patriarchate of Alexandria and Africa

Greek Orthodox Patriarchate of Antioch and the East

The Church of Armenia by M Ormanian pdf book Wycliffe College Toronto

The Armenian Church Introduction pdf

Armenian Church Library on-line

St. Thomas Christians (India) Syro Malabar Church site

St Thomas Christian Malabar Church

Q and A on Russian Orthodox Worship and Doctrine

History of Orthodox catechism in China

Orthodox Church in America basic faith and doctrine


Confessions from Baptist groups

New City Catechism (A modern reformational catechism)
A modern reformational compilation of 52 catechismal questions taken from classic reformed catechisms Heidelberg/Westminster designed for study, apps for i-phone included, and ability to scroll through Q/A.

Early New England Catechisms: United States, 1800's

Baptist Confession of Faith 1689

Baptist Catechism 

Reformed Reader compilation of Baptist Catechisms
(includes Instruction for the Ignorant 1675)

For examples of ancient and modern Christian liturgy collected from the web click on the following link below:

click here to access blog "Christian Liturgy: A Collection"

Why Presbyterians Affirm 'Black Lives Matter'

 

PC(USA) leaders post primer on support for Black Lives Matter movement

by Rich Copley | Presbyterian News Service

The Presbyterian Center in Louisville, Kentucky, sports two Black Lives Matter banners. (Photo by Gil Herbig)

LEXINGTON, Kentucky — Since the uprising against systemic racism and police violence against people who are Black began at the end of May, Presbyterians across the country have joined in solidarity with their siblings of color in sermons and statements, by joining in peaceful protests, engaging in civic dialogue, and other actions.

While there is broad acceptance in the Presbyterian Church (U.S.A.) for most shows of support, one phrase has sparked debate: Black Lives Matter.

The church recently incorporated the assertion into statements of support, including banners hung on the front of the Presbyterian Center in Louisville, Kentucky that say, “Presbyterians Affirm Black Lives Matter,” and in announcements of its upcoming Week of Action in support of racial justice. The same imagery has been used in the church’s website and social media pages, and PC(USA) churches across the country have made similar shows of support.

Not everyone has been on board though.

“Some folks on our social media platforms assert ‘All lives matter’ and question why the PC(USA) is affiliating with the Black Lives Matter organization,” said Dee Decker, Social Media Strategist for the Presbyterian Mission Agency (PMA), who oversees the church’s social media accounts on platforms such as Facebook, Twitter and Instagram. “The assumption is that by saying ‘Black Lives Matter’ the PC(USA) is endorsing the organization rather than the movement.

“Others express that saying ‘Black Lives Matter’ in some way negates or diminishes other races and lifts Black lives above others. Many support this viewpoint by saying ‘Jesus loves all lives’ or ‘God loves all people.’”

“It has been interesting and inspiring to see the PC(USA) social community have vigorous discussion and debate surrounding the Week of Action and what it means to say ‘Black lives matter,’” Decker said.

The debate prompted several church leaders to write a primer on “Why we say, ‘Presbyterians Affirm Black Lives Matter.’”

The Rev. Denise Anderson  was Co-Moderator of the 222nd General Assembly (2016) and is now Coordinator of the Presbyterian Mission Agency’s Office of Racial & Intercultural Justice. (Photo by Rich Copley)

“You have people who are earnestly seeking answers about, ‘What does this mean?’” said the Rev. Denise Anderson, Coordinator of the PMA’s Office of Racial and Intercultural Justice and co-moderator of the 222nd General Assembly, who was on the team that wrote the statement. “For those people, we wanted them to understand where this was coming from.

“We also wanted to make it very clear, too, that much of this is coming from Black Presbyterian leadership – we who are here who are leaders in the Presbyterian Church. We know what we’re talking about. We’re the ones who are impacted, and we are also a part of you. So, if you care about us, you’ll care about this.”

Read the complete statement on Black Lives Matter here

The statement is set up in a question/comment and response format and includes several pieces of Presbyterian policy and history showing there is precedent for the church to support the Black Lives Matter movement. It addresses issues such as:

Don’t all lives matter?:  “Saying unequivocally that ‘Black Lives Matter’ in no way means that all lives do not matter. It is rather an acknowledgment that many lives – specifically Black lives – are systemically devalued,” the document says.

Is the church formally joining the Black Lives Matter movement? “As an organization, the Presbyterian Church (U.S.A.) has no affiliation or official status with the Black Lives Matter Movement,” the statement says, while noting many Presbyterians are involved in the movement and Global Network.

I just cannot agree with supporting the Black Lives Matter organization: This section addresses misgivings about Black Lives Matter’s positions and perceived tactics. While acknowledging everyone must use their own discernment, the authors caution against, as a majority-white institution, telling people impacted by oppression how they should go about seeking liberation.

“Black Lives Matter provides a way forward formulated for and by Black people,” the authors write. “And we need not wait for complete agreement with every position before we act in ways that are loving, bold and (again) directed by the communities with whom we want to align.”

The document also addresses perceptions that Black Lives Matter is a “violent Marxist” group saying, “we must name that these labels are not only untrue but rooted in anti-Blackness with intent to frustrate the efforts of Black people seeking justice for themselves. These things must be confronted with truth.” The authors point out that there is a history of labeling movements seeking justice as seditious, anti-Christian, and other characterizations to suppress their message. They encourage readers to see what Black Lives Matter says about itself.

Anderson adds, “the violence that has occurred in demonstrations has been widely condemned by BLM leaders across the country.”

The Presbyterian Church (U.S.A.) is getting too political: The authors note the church’s long history of civic engagement in the United States, for good and bad, and the Bible’s repeated call for liberation and justice.

“We believe that justice for the oppressed is not and should not be a partisan value,” the document says. “Justice is a gospel value, one that all who claim Jesus as Lord should hold.”

It is important for majority-white institutions such as the Presbyterian Church (U.S.A.) to vocally support movements such as Black Lives Matter, Anderson said, because “for so long majority-white religious institutions were slow to arrive to the party.

“It is important because so much of our history sees us as bearing a responsibility for the racial inequities that persist. When in 2020 I still have people telling me that slavery was the will of God, and that if God hadn’t willed slavery or inequity to happen, then it wouldn’t have happened, and that is literally what you learned in church your whole life, we’ve got some repentance to do on our part. We’ve got some work to do, and not just outside of the church, in the ethos, but within ourselves.”

Anderson said that while making it clear the PC(USA) has no official ties to Black Lives Matter, the authors wanted to make sure they were not distancing the church from the movement.

“That movement has been put on the defensive unnecessarily,” Anderson said. “I really wanted to drive home the fact that majority-white institutions have no standing to determine the path forward for the Black community. Black people can do that, and what we need are allies and co-conspirators.”

Anderson said that while a lot of discussion addresses the Black Lives Matter organization, “the phrase itself elicits some weird and inappropriate responses. So, consider, what is it about the specificity to Black lives that bothers you? Then, we can work from there.”

Original article at Presbyterian Mission Agency

Link to Presbyterian Mission Agency

Article reposted by permission: under a Creative Commons Attribution-NonCommercial-NoDeratives 4.0 International License.

A Declaration by American Evangelicals Concerning Donald Trump

Four years ago a group of Evangelicals published this document warning of the dangers of a Trump presidency and pointing out the inconsistencies of Trumpism with Christianity.   I am not an evangelical and I have serious issues with parts of their theology.  Nevertheless, I am in agreement that following Jesus Christ and applying Matthew 25 puts Trumpism in direct contradiction to the Spirit of God as revealed in Jesus Christ.  I wholeheartedly agree with their statement.  I have published it below in its entirely along with some of the signatories and I applaud their brave and courageous stand.  

A Declaration by American Evangelicals Concerning Donald Trump

Imperfect elections and flawed candidates often make for complicated and difficult choices for Christians. But sometimes historic moments arise when more is at stake than partisan politics--when the meaning and integrity of our faith hangs in the balance. This is one of those moments.

A significant mistake in American politics is the media’s continued identification of “evangelical” with mostly white, politically conservative, older men. We are not those evangelicals. The media’s narrow labels of our community perpetuate stereotypes, ignore our diversity, and fail to accurately represent views expressed by the full body of evangelical Christians.

We are Americans of African and European descent, Latino/a, Asian American, and Native American. We are women and men, as well as younger and older evangelical Christians. We come from a wide range of denominations, churches, and political orientations. We believe in the unity of the body of Christ, but we acknowledge the diverse nature of a community whose faith is biblical and evangelical. And we are growing. Given the rich diversity within our unity, we call upon the political world to hear all our voices, and for the media to acknowledge that the evangelical community is quite diverse.

As evangelical Christians, we believe our hope and allegiance rests in the person of Jesus Christ, Savior of the world, and Lord of our lives. That is why no politician, party, movement, or nation can ever command our ultimate loyalty. As citizens both of the Kingdom of God and this world, we vote with humility, knowing that our favored candidates always fall short of biblical values. We recognize that despite our unity in Christ, we will inevitably disagree about which political stances come closest to the heart of God for our nation.

We believe that the centrality of Christ, the importance of both conversion and discipleship, the authority of the Scriptures, and the “good news” of the gospel, especially for the poor and vulnerable, should prevail over ideological politics, and that we must respond when evangelicalism becomes dangerously identified with one particular candidate whose statements, practice, personal morality, and ideology risk damaging our witness to the gospel before the watching world.

We believe that racism strikes at the heart of the gospel; we believe that racial justice and reconciliation is at the core of the message of Jesus.  We believe the candidacy of Donald J. Trump has given voice to a movement that affirms racist elements in white culture—both explicit and implicit. Regardless of his recent retraction, Mr. Trump has spread racist “birther” falsehoods for five years trying to delegitimize and humiliate our first African-American president, characterizing him as “the other” and not a real American citizen. He uses fear to demonize and degrade immigrants, foreigners, and people from different racial, ethnic, and religious backgrounds. He launched his presidential campaign by demonizing Mexicans, immigrants, and Muslims, and has repeatedly spoken against migrants and refugees coming to this country—those whom Jesus calls “the stranger” in Matthew 25, where he says that how we treat them is how we treat him. Trump has steadily refused to clearly and aggressively confront extremist voices and movements of white supremacy, some of whom now call him their “champion,” and has therefore helped to take the dangerous fringes of white nationalism in America to the mainstream of politics.

Mr. Trump has fueled white American nationalism with xenophobic appeals and religious intolerance at the expense of gospel values, democratic principles, and important international relationships. He mocks women and the sanctity of marriage vows, disregards facts and the accountability to truth, and worships wealth and shameful materialism, while taking our weakening culture of civility to nearly unprecedented levels with continuing personal attacks on others, including attacking a federal judge based purely on his Mexican heritage, mocking a disabled reporter, and humiliating a beauty pageant winner for her weight and Latina ethnicity—to give just a few examples.

Because we believe that racial bigotry has been a cornerstone of this campaign, it is a foundational matter of the gospel for us in this election, and not just another issue. This is not just a social problem, but a fundamental wrong. Racism is America's original sin. Its brazen use to win elections threatens to reverse real progress on racial equity and set America back.

Donald Trump's campaign is the most recent and extreme version of a history of racialized politics that has been pursued and about which white evangelicals, in particular, have been silent. The silence in previous times has set the environment for what we now see.

For this reason, we cannot ignore this bigotry, set it aside, just focus on other issues, or forget the things Mr. Trump has consistently said and done. No matter what other issues we also care about, we have to make it publicly clear that Mr. Trump’s racial and religious bigotry and treatment of women is morally unacceptable to us as evangelical Christians, as we attempt to model Jesus’ command to “love your neighbors as yourself.”

Whether we support Mr. Trump’s political opponent is not the question here. Hillary Clinton is both supported and distrusted by a variety of Christian voters. We, undersigned evangelicals, simply will not tolerate the racial, religious, and gender bigotry that Donald Trump has consistently and deliberately fueled, no matter how else we choose to vote or not to vote.

We see this election as a significant teachable moment for our churches and our nation to bring about long-needed repentance from our racial sin. Out of this belief we have written this declaration, inviting you to be part of what we have learned from one another and long to see in the churches and the world—a commitment to justice and the dignity of all human lives.

We invite you to stand with us, join in this declaration, and pass it along to your friends, congregants, pastors, students, and the diverse evangelical church.

Bishop Claude Alexander, Senior Pastor, The Park Church *

Onleilove Alston, Executive Director, Faith in NY*

David M. Bailey, Executive Director, Arrabon*

Dr. Leroy Barber, Executive Director, The Voices Project*

Rev. William Barber, President, Repairers of the Breach*

Katelyn Beaty, Print Managing Editor, Christianity Today*

Dr. Timothy Tee Boddie, General Secretary, Progressive National Baptist Convention*

Rev. Dr. Peter Borgdorff, Executive Director Emeritus, Christian Reformed Church in North America*

Rev. Jonathan E.L. Brooks, Senior Pastor, Canaan Community Church, Chicago*

Austin Channing Brown, Writer and Speaker*

Deborah Brunt, Blogger and Author*

Rev. Dr. Tony Campolo, Author and Activist*

Rev. Dr. Mae Elise Cannon, Author*

Vanessa Carter, Founding member, Jesus for Revolutionaries (Los Angeles)*

Dr. Shawn Casselberry, Executive Director, Mission Year*

Noel Castellanos, Chief Executive Officer, CCDA*

Rev. Eugene Cho, Pastor, Author, Activist*

Rev. Dr. Rich Cizik, President and Founder, New Evangelical Partnership*

Shane Claiborne, Author, Activist, and Co-Founder of Red Letter Christians*

Shani Dowell, Mother, Wife, Educator*

Keith Drury*

Rev. Joshua DuBois, Founder and CEO, Values Partnerships, Washington, DC; President Obama's "Pastor in Chief"*

Rev. Dr. Gerald L. Durley, Pastor Emeritus, Providence Baptist Church*

Rev. Dr. Bob Ekblad, General Director, Tierra Nueva*

Michael O. Emerson, Author*

Erina Eubanks-Kim, Activist*

Jason Fileta, Executive Director, Micah Challenge USA*

Barbara Fiske, Community Advocate*

Dr. Robert M. Franklin, Director of the Religion Department, Chautauqua Institution*

Dave Gibbons, Founder, Newsong and Xealots.org*

Marlena Graves, Author, Speaker, Activist*

Rev. Dominique Gilliard, New Hope Covenant Church*

Rev. Wes Granberg-Michaelson, General Secretary Emeritus, Reformed Church in America*

Dr. Mimi Haddad, President of Christians for Biblical Equality, CBEInternational*

Rev. Cynthia Hale, Senior Pastor, Ray of Hope Christian Church*

Lisa Sharon Harper, Chief Church Engagement Officer, Sojourners*

Rev. Fred Harrell, Senior Pastor, City Church, San Francisco*

Rev. Dr. Bethany Harris, Church & Community Consultant, ReQuip Community*

Rachel Held Evans*

Rev. Dr. Peter Heltzel, Associate Professor of Theology, New York Theological Seminary*

Christopher L. Heuertz, Founding Partner of Gravity, a Center for Contemplative Activism*

Dr. Mike Higgins, Covenant Theological Seminary*

Michelle Higgins, Director of Faith for Justice, Director of Worship and Outreach, South City Church in Saint Louis, MO*

Rev. Daniel Hill, River City Community Church*

Angie Hong, Worship Leader, Writer, Program Lead, Willow Chicago*

Dr. Al Hsu, Editor and Author*

David Husby, Director, Covenant World Relief*

Hyepin Im, President and CEO, Korean Churches for Community Development*

Carolyn Custis James, Author*

Dr. Russell Jeung, Author and Professor, New Hope Covenant Church*

David W. Kersten, Dean, North Park Theological Seminary, Chicago*

Kathy Khang, Writer, Speaker, Activist*

Larry Kim, Cambridge Community Fellowship Church*

Ambassador Jo Anne Lyon, General Superintendent Emerita, The Wesleyan Church*

Rev. Carlos Malave, Executive Director, Christian Churches Together in the USA*

Amelia Markham, Southeast organizer, The Reformation Project*

Rev. Michael A. Mata, Associate Pastor, Los Angeles First Church of the Nazarene*

Rev. Dr. Walter Arthur McCray, President, National Black Evangelical Association*

Rev. Brian D. McLaren, Author, former Pastor, Board Chair, Convergenceus.org*

David Neff, retired Editor-in-Chief, Christianity Today, former Vice Chair, National Association of Evangelicals*

Rev. Dr. James C. Perkins, President, Progressive National Baptist Convention*

Suzii Paynter, Executive Coordinator, Cooperative Baptist Fellowship*

Rev. Adam Phillips, Pastor, Christ Church, Portland*

Dr. Soong-Chan Rah, North Park Theological Seminary*

Dr. Brenda Salter McNeil*

Rev. Alexia Salvatierra, Faith-Rooted Organizing UnNetwork*

Scot Sherman, Executive Director, Newbigin House*

SueAnn Shiah, Musician, Writer, Filmmaker*

Rev. Dr. Ron Sider, President Emeritus, Evangelicals for Social Action*

Dr. Barbara Williams Skinner, President, Skinner Leadership Institute; Co-chair, National African American Clergy

Network*

Andrea Smith, NAIITS*

Dr. T. Dewitt Smith, Jr., Co-Chair of the National African American Clergy Network, Former President of the Progressive

National Baptist Convention, Inc.; Senior Pastor, Trinity Baptist Church of Metro Atlanta*

Maria-Jose Soerens, Executive Director, Puentes*

Rev. Gail Song-Bantum, Executive Pastor, Quest Church*

Rev. Margot Starbuck

Rev. David Swanson, New Community Covenant Church, Chicago*

Rev. Rod Thomas, ThM, Educator, writer at The Resist Daily*

Rev. Greg Thompson, Trinity Presbyterian Church*

Lenore Three Stars, Oglala Lakota*

Rev. Steven Timmermans, Executive Director, Christian Reformed Church in North America*

Rev. Jemar L. Tisby, President and Co-Founder, Reformed African American Network*

Rev. Dr. Al Tizon, North Park Theological Seminary*

Nikki Toyama-Szeto, Author and Speaker*

Rev. Harold Dean Trulear, National Director, Healing Communities USA*

Sandra Maria Van Opstal, Speaker, Author, Activist*

Rev. Gary VanderPol, Author, Senior Pastor, Church Without Walls, Berkeley, CA*

AnaYelsi Velasco-Sanchez, Organizing and Programs Director, The Reformation Project*

Rev. Richard Villodas, Pastor, New Life Fellowship*

Dr. Chanequa Walker-Barnes, Associate Professor of Practical Theology, McAfee School of Theology, Mercer University*

Rev. Jim Wallis, President and Founder, Sojourners*

Michelle Warren, Advocacy & Policy Engagement Director, CCDA*

Lisa Watson, CCDA*

Colin P. Watson Sr., Director of Ministries and Administration, Christian Reformed Church in North America*

Dr. Daniel White Hodge, Director of Center for Youth Ministry Studies and Associate Professor of Youth Ministry, North

Park University*

Rev. Jonathan Wilson-Hartgrove, Author and Director, School for Conversion*

Sarah Withrow King, Interim Director, Evangelicals for Social Action*

Dr. John D. Witvliet, Director, Calvin Institute of Christian Worship*

JR Woodward, Activist and Author*

Judy Wu Dominick, Writer, Activist*

Rev. Ken Wytsma, Lead Pastor, Antioch Church; President, Kilns College*

This Declaration was widely distributed on social media for quite some time, among one site that carried is change.org.  Below is a link to the source.

Change.org Declaration Page

LGBTQ+ Spiritual Resource Page

 

Matthew Vines "God and the Gay Christian" 

Rev Brian Ellison

In 1972 William R Johnson (Bill Johnson) was the first openly gay minister to be ordained through the United Church of Christ.  Since then, the church has made significant strides to end discrimination against LGBTQ+ Christians in marriage, ordination, and inclusion in  every aspect of church ministry.  While this topic has been a controversial one, at its heart is an important human rights issue and an issue close to the heart of Christianity.   LGBTQ+ people should be welcomed and not discriminated against .  The Christian Church is based on Jesus and Jesus' teachings.  It has always believed in a loving, liberating, life-giving God, who was revealed in Jesus.  Jesus was very clear that all were welcomed at his table with no exception.  We are saved by grace through faith alone. During Jesus day, this was applied to the many social, religious, and ethnic divisions such as Jew, Roman, Gentile, Pagan, slave, free, male and female.  

While traditionally the church has viewed homosexuality as a sin, it is now time to begin to examine the significant scholarship over the past fifty years, for those that have not done so.  There is ample biblical evidence to change an interpretation that has been long incorrect. Consider that for a significant period, the church interpreted the earth as the center of the universe, in the 16th century the church required loans to be lended freely without interest, and worship was conducted completely in Latin.  Many of these interpretations are now acknowledged to be incorrect.  Scripture did not change, the interpretation of scripture changed.   

I agree with those in the church that see same sex marriage and ordination of LGBTQ+ as scripturally based and necessary.  I would perform a same sex marriage if asked.  I believe that LGBTQ+ Christians should be accepted into church membership without reservation.  I believe that along with everyone else, the full privileges and responsibilities of the church life should be enjoyed and experienced by all including LGBTQ+ Christians.   I came to this view over a period of years, and  I was moved when I ministered along side so many LGBTQ+ Christian and I clearly saw the work of the Holy Spirit in their lives.  With the murder of George Floyd, it has become my conviction that the church can no longer be silent regarding any discrimination.  The Rev. Dr.  Martin Luther King Jr said that "injustice anywhere is a threat everywhere".  If the church doesn't stand with its LGBTQ+ siblings against systemic discrimination and oppression, than we continue to encourage the spread of intolerance which is contrary to the gospel of Jesus, that we are all one in Christ. 

This page is dedicated to putting in one place a list of LGBTQ+ resources for any looking to connect with faith communities that are affirming, (that means that these churches or groups welcome LGBTQ+ as full citizens of God's beloved community).  It may be necessary to check first with an individual congregation's website, statement of belief or affiliations with LGBTQ+ friendly organizations, because often, even within Christian denominations, acceptance may very from congregation to congregation.  There are also helpful documents that talk about the Biblical basis for same sex marriage and LGBTQ+ inclusion and provide resources for the study of this topic from scripture.  

The hope is that this resource will help connect and build bridges looking to the day that the church lives fully into the gospel hope of John 17:22 "The glory that you have given me I have given them, so that they may be one, as we are one". 

The Reformation Project and the basis for inclusion in the church

The Reformation Project

The Presbyterian Church in U.S.A.

Covenant Network of Presbyterians

More Light Presbyterians

Unbounded the Intersection of Faith and Justice

Presbyterian Church (USA) Sexuality and Same-Gender Relationships

Presbyterian Mission Agency Resources for LGBTQ+

Religious Historical Archives for LGBTQ+ Inclusion

Religious Archives Network

Roman Catholic 

DignityUSA

Coming Home to Catholicism and to Self

New Way Ministries

Catholic Other

Celtic Christian Church

Reformed Catholic Church

Orthodox Church

Inclusive Orthodoxy

Orthodox Catholic Church of America

Other Protestant Denominations

ELCA Lutheran Church 

Episcopal Church

United Methodist Church

Association of Affirming Baptists

Cooperative Baptist Fellowship

Human Rights Campaigns "Religion and Faith"

United Church of Christ

Many Voices (Black Church Conversations)

Metropolitan Community Church

Lutherans for Reconciling Works

Seventh Day Adventists

Muslim LGBTQ+ advocacy 

MASGD

Judaism

Institute for Judaism and Sexual Orientation

RECOMMENDED READING: 

Jesus, the Bible and Homosexuality; Rogers

God and the Gay Christian Matthew Vines

 

Holy Communion; a Feast of Grace

During this period of Covid-19, many Christians are fasting from Holy Communion. Others are finding ways to share in the table through virtual means and discussing the theological ramifications of this new medium.  Whether or not you have been able to celebrate in the Lord's Table or not, it is important that we keep in mind the meaning behind the Sacraments.  In this short video, the meaning of Holy Communion is shared and expressed.  Prayerfully, consider what we are missing and find ways to grow in our appreciation for this celebration.  May we long for the presence of Christ in our midst again.

General Assembly of PC(USA) Elects New Co-Moderators

Pair garners 304 votes in first-ballot election Saturday

by Mike Ferguson | Presbyterian News Service

Elona Street-Stewart and the Rev. Gregory Bentley were elected Saturday to be co-moderators of the 224th General Assembly of the Presbyterian Church (U.S.A.)

LOUISVILLE —Elona Street-Stewart, executive of the Synod of Lakes and Prairies, and the Rev. Gregory Bentley, pastor of Fellowship Presbyterian Church in Huntsville, Alabama, were overwhelmingly elected to be co-moderators of the 224th General Assembly Saturday.

The two garnered 304 votes, easily winning on the first ballot. The Rev. Marie Mainard O’Connell and Arthur Fullerton received 90 votes. The Rev. Sandra Hedrick and Moon Lee got 65 votes.

Immediately after their election, the two were installed as co-moderators by the co-moderators of the 223rd General Assembly, the Rev. Cindy Kohlmann and Ruling Elder Vilmarie Cintrón-Olivieri, as well as the Rev. Dr. J. Herbert Nelson, II, Stated Clerk of the General Assembly of the Presbyterian Church (U.S.A.)

“I am hippopotamus happy and dinosaur delighted,” Bentley said.

“This is just wonderful,” Street-Stewart said. “We look forward to meeting the fabulous expectations our current co-moderators have established for us.”

“The world needs a church that has no fear over its diversity,” said Street-Stewart, a descendant of the Delaware Nanticoke tribe and the first Native American to serve as a moderator as well as a synod executive in the PC(USA).

“We believe the denomination is headed in the right direction,” especially with the Matthew 25 invitation, Bentley said. “We want to heed Christ’s call to not be afraid … We want to run this race with perseverance, looking to Jesus, the author and finisher of our faith.”

Street-Stewart noted the synod she leads was the first to say yes to the Matthew 25 invitation in the spring of 2019. “Diane,” she said during a post-election news conference, referring to Presbyterian Mission Agency President and Executive Director the Rev. Dr. Diane Moffett, “has a very powerful message.”

“We believe in those goals” of building congregational vitality, dismantling structural racism and eradicating systemic poverty, Bentley said. “We just need to get more workers in the vineyard.”

His said the congregation he serves has five core practices. The one that sticks out for him is radical hospitality. “It’s not just being nice and polite,” he explained. “We need to create space to say, ‘You are welcome here’ — not just with words, but a space to genuinely share our lives.”

Asked about protests over police killings and the intractable problem of white supremacy, Street-Stewart said the PC(USA) “already has incredible statements and social witness policies.” The denomination needs to be at the center of economic and social change, she said. “It’s going to take a greater understanding of what we have said we are about,” she said. “White supremacy is a hard issue because there’s a lot of fear involved.”

Studying and talking together can be helpful tools for the nearly 90 percent of Presbyterians who are white, she said, as are going to conferences and serving in organizations led by people of color.

“Let’s come with the attitude that says, ‘You are the ones to be the teachers. Tell us what you are doing,’” she said.

Both said they plan to travel to Louisville in the next few days to prepare for the scheduled two days of online plenary sessions set for Friday and Saturday, June 26 and 27.

“They gave us the option that you can do this from home,” Bentley said. “But if something hinky goes on, you’re right there. We felt that was best.”

“We need to be at the place where the best of the best are working with us to guide us,” Street-Stewart said.

She said that when travel restrictions are no longer in effect, the new co-moderators will visit places “where we are unimagined. We aren’t going to fit the profile. We aren’t going to fit the measurements that people want in all places.” In fact, “we might fit the description of something that people fear or couldn’t imagine.” She said sometimes when she meets people, “I am not what they imagine a synod executive would be.”

Most Americans “don’t understand the long relationship” that Indigenous people have had with Black people, she said. “Every moment is a teaching opportunity.”

Asked about the possibility of stretching the virtual assembly by a few days, Bentley said, “Let’s put the pedal to the metal. If that’s the desire of the assembly, I’m on board with that.”

However, “I’d much rather be two miles deep and two inches wide,” rather than the other way around, he said. “Let’s drill down on a few things and really get a handle on it.”

Asked how Presbyterians can be in prayer for their new leaders, Bentley identified three prayer requests: for stamina, perseverance and patience.

“We are going to pack a lot into the next two years,” he said. “We are excited about it, but we know it will be taxing.”

Original article and attribution:

PCUSA News Agency