PCUSA General Assembly has formed a committee on Marriage and Civil Union. They have requested churches to inform the committee what the churches position is regarding State Approved Civil Unions vs. Same Sex Marriage. This is the Knox Church Session approved position back to the committee.

 

 

To: The G.A. Committee on Marriage and Civil Union

 

The position of the session at Knox Church on the subject of same sex marriage has always been biblically based, and will remain so regardless of the changes made by the government of N.Y. State or any other level of government.

 

Same sex civil union is NOT marriage. By clear definition in Genesis 2:24, as affirmed by Jesus Himself in Matthew 19:5, and further yet in passages that contain instructions regarding marriage, such as 1Corinthians 7:2-16 and Ephesians 5:23-33, the Bible clearly identifies marriage as being between one man and one woman. Same sex civil union is a legal convenience designed to streamline the delivery of benefits and legal rights to same sex couples living in a monogamous relationship. As such it shares nothing in common with what the Bible and we at Knox Church consider to be marriage.

 

According to the Bible, marriage is ordained by God to be between a man and woman. Same sex marriage is a perversion of this institution and an offense to God. As Christians we do not condone or ignore sin. We share the love of God and the forgiveness of sins that is available to all, without qualification, through Jesus. We will not, however, contribute to this perversion of God's Word by allowing same sex marriage through our ministry, nor condoning same sex marriage in our Presbytery.

 

 

For the Session at Knox United Presbyterian Church

Kenmore, New York

By: Unanimously Approved Motion on 8-10-09

David H Elder, elder, Presbytery Representative

 

Old Form of Government	New Form of Government	Explanation
G-6.0202b: "Pastors are responsible for studying, teaching, and preaching the Word…"	G-2.0501: "Teaching elders [pastors] shall preach and teach the faith of the church."	nFOG replaces preaching the Word of God with preaching the faith of the church. Such replacement is rejected by the Theological Declaration of Barmen, part of our Constitution: "Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death. We reject the false doctrine, as though the church could and would have to acknowledge as a source of its proclamation, apart from and besides this one Word of God, still other events and powers, figures and truths, as God\s revelation." (Book of Confessions, 8.11-12) nFOG replaces preaching the Word of God with preaching the faith of the church. Substituting the human proclamation of the church for the inspired Word of God! There is a word for this: Idolatry!
G-3.0300a. 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	F-1.0302d. Apostolicity is God‘s gift to the Church in Jesus Christ. In Christ, by the power of the Spirit, God sends the Church into the world to share the gospel of God‘s redemption of all things and people.	God redeems all who put their faith in Jesus Christ...Not 'all things and people.' The unrepentant world is not regenerated. If it were, all would be saved. We are still required to be saved by grace. The gift is free, and available to all, but does require us to accept that grace...and the Lordship of Jesus Christ.
G-9.0103: "The governing bodies are separate and independent"	F-3.0203: "The councils are distinct."	From "separate and independent" to "unity and interdependence" is a significant change in itself. But the impact of this change is much greater in the way it shifts the meaning of other constitutional provisions…The net effect of this change is to shift the PC(USA) away from being a fellowship of governing bodies cooperating in ministry and toward a top-down hierarchy
	G-3.0106: In discussing the relationship between governing bodies in mission, the terms used are "unity and interdependence."
G-10.0102c: "The session has the responsibility "to lead the congregation in participation in the mission of the whole Church in the world." Pretty simple: The Knox session leads the people in discerning and pursuing the mission of the Church Universal, according to the call of the Holy Spirit.	G-3.0501a: The General Assembly has the responsibility of "establishing a comprehensive mission strategy and priorities for the church." Synods (G-3.0401) and Presbyteries (G-3.0301c) are to work in accord with G.A.\s mission priorities Sessions\ leadership in missions is subject to the strategy developed by the presbytery (G-3.0303a) and the strategy and priorities of G.A.	From mission discerned and led by the session to mission determined, prioritized, and strategized by the General Assembly, synod, and presbytery. This change is intentional, according to the testimony of one of nFOG\s authors at G.A. At G.A., an amendment to retain the session\s authority to determine the congregation\s mission was rejected.
G-4.0403: "full participation and access to representation in the decision making of the church" is guaranteed to people of "different theological positions consistent with the Reformed tradition"	F-1.0403: Guarantees "full participation and representation in [the PCUSA\s] worship, governance, and emerging life" to "all persons or groups within its membership" "regardless of theological conviction."	nFOG replaces theological diversity within the broad traditions of the Christian faith and the Reformation with the principle that the church must allow people to serve in leadership no matter what they believe, Renouncing the essential tenets of the faith!
Ordination Standards for Pastors (Teaching Elders in nFOG), Elders, and Deacons
The original wording below:	was replaced by this wording:	Which means this:
G-6.0106b: Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to repent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacrament."	Standards for ordained service reflect the church\s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G-14.0450) shall examine each candidate\s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate\s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates."	Responsibility shifts from individual to judicatory: It was the individual called to office in the church who is held to the standard of a life lived "in obedience to the Scriptures and in conformity to" the church\s confessional standards. As amended, the individual is free from all express standards and instead, the governing body became responsible for applying standards to individual candidates. Local option replaces national standard: Before 10-A passed, all sessions, in relationship to elders and deacons, and all presbyteries, in relationship Ministers of Word and Sacrament, shared one national standard. As amended, literally everyone is free to do what is right in their own eyes. Guidance replaces obedience: In the past, the express standard is that each and every ordained officer in the PCUSA "lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church." As amended, language of "obedience" and "conformity" was replaced with "guided by."
Here are some comments made by our congregants regarding the changes in Presbyterian Standards & Government:
The deity of Christ is being questioned and once that\s questioned you question the authority of Scripture. And then what do you have left: self-help! You can be a Presbyterian without following Christ, but you can\t be a Christian with following Christ. -Mike Williams
Under the old form of government our session was able to take care of matters of the church and we did a good job. We were able to choose our missionaries and support local projects. However, under the new form of government anything we do would have to be okayed first by the Presbytery, therefore, taking away our autonomous position. -Sally Carr
The new form of government expounds universal salvation and that we are to teach the "Faith of the Church: instead of teaching Word of God. -Scott Bowman
The Standard of the Word of God is a standard which I have held onto firmly, I cannot hold firm to a compromising standard. -Carol Ann Gleason

 

Redeemer Presbyterian Church: Why Is It Thriving?

Apr 10th, 2011 by Mark D. Roberts

A Thriving Church in New York City . . . Why?

During a recent trip to New York, I had the opportunity to visit Redeemer Presbyterian Church. It was my first time at Redeemer, and I was pleased to join the congregation at one of its several Sunday worship services. I had heard about this church for years, and knew that it is one of the most influential and highly-regarded churches in America. Redeemer\s senior pastor, Timothy J. Keller, is one of the most respected pastors in the country as well. So I was eager to "check out" Redeemer. Why, I wondered, is this church thriving in the midst of New York City? . . . which is not exactly the Bible belt.

Before I offer some observations on why Redeemer is making such an impact, both in New York City and throughout the country, I\d like first to set up my thoughts by giving a bit of history and describing my visit to the church.

Redeemer Presbyterian Church, a congregation in the Presbyterian Church of America, a more conservative denomination than the PCUSA, was founded in 1989. Under the pastoral guidance of Tim Keller, the church has grown amazingly during the past two decades. It draws well over 4,000 people to worship each week, and has planted dozens of new churches in the New York City area. Redeemer has inspired other "Redeemer" church plants across the country, and has set an example for hundreds of other churches that are seeking to impact the cities in which they have been planted.

.

.

.

 

OVERTURE PRESENTED TO PBYWNY COUNCIL FROM THE SESSION AT KNOX CHURCH

8-15-11

 

The Session of Knox Presbyterian Church, Kenmore, NY proposes that the Presbytery of Western New York submit the following Overture to the 220^th General Assembly:

 

The Presbytery of Western New York (PBYWNY) overtures the 220^th General Assembly (2012) to direct the Stated Clerk to send the following proposed amendment to the presbyteries for their affirmative vote: To change, in the PC(USA) Book of Order, Section G Chapter 4.0201 thru Chapter 4.0208 (G-4.0201 thru G-4.0208) to read as follows:

 

G-4.0201 The Particular Church Has Ownership of Its Own Property

 

G-4.0202 The Congregation of a Particular Church, through its duly elected trustees or, if incorporated, its duly elected corporation officers, shall have sole title to its property, real, personal, or mixed, tangible or intangible, and shall be sole owner of any equity in any real estate, or any fund or property of any kind held by or belonging to any Particular Church, or any board, society or committee, Sunday school class or branch thereof. The Superior Governing Bodies of the Church may receive monies or properties from a local Church only by free and voluntary action of the latter.

 

G-4.0203 All Particular Churches shall be entitled to hold, own and enjoy their own local properties, without any right of reversion whatsoever to any Presbytery, General Assembly or any other Higher Governing Bodies hereafter created, trustees or other officers of such governing bodies.

 

G-4.0204 Remove

 

G-4.0205 Remove

 

G-4.0206 Remove

 

G-4.0207 Remove

 

G-4.0208 Remove

 

 

RATIONALE:

 

1. The rules of property, as currently written, have caused undue dissension between Congregations choosing to leave PC(USA) to other reformed bodies more in line with their individual Theologies, and their local Presbyteries within the PC(USA). This dissension has lead to court battles where lawyers are lining their pockets with many hundreds of thousands of dollars that should instead further the great ends of the Church, and empower the building up of the body, not for punishing (D-1.0102). The acceptance of this Overture would allow those Particular Churches and Presbyteries to get back to the business of worshiping God, witnessing to the world through Christ our Lord, and redirecting God's resources to Mission and Outreach. 2. Commissioners Resolution #04-28 from GA2008 urges a gracious and pastoral response to Churches requesting dismissal from the PC(USA). Granting this Overture would bring us closer to the spirit and conditions that would make this resolution obtainable in practice.

3. Many Churches may be trapped in Presbyterian denominations that they find too confining and with which they share little theologically. For the Churches that would feel more comfortable in PC(USA), they must surely hesitate to change affiliations once they find the cost of moving to PC(USA) would be ownership of all they bring with them. Enacting these changes would allow for less dissension within the Presbyteries involved, and may even lay the groundwork for growth within the PC(USA).

4. "Won't letting them go encourage a mass exodus", some have asked. The door swings both ways. One litmus test of a society is what happens when the borders are opened. If the borders of the USA were opened, the net flow of people would be to come in (hence our thriving refugee resettlement ministries). If we are afraid that in the PC(USA) this would not be true, then don't we have bigger elephants in the living room to deal with than to waste valuable resources to prosecute the defense of a closed-door policy?

5. Nothing in the principles of Presbyterian Church Governance is compromised by this Overture. The very recency of the current G-4.02 (formerly G-8.02) property clause highlights its nonessential nature in the context of reformed Presbyterian Church Governance. The church's openness to the perils of its institutional forms, freedom of conscience, and the voluntary nature of the relationship of a particular church to the larger body are all consistent with this proposed overture, along with the need for structures that enable the church to give effective witness to the Lordship of Christ (not the idolatry evident in property wars) in our openness to the possibility of change and new forms of ecumenical cooperation.

New Presbyterian Fellowship Struggles for Words to Describe the Denomination
Alan Wisdom
September 16, 2011

John Crosby was one of many prominent Presbyterian leaders in Minnesota. He is the Senior Pastor at Christ Presbyterian Church Edina, MN

Opening the Fellowship of Presbyterians gathering on August 25 in Minneapolis, the Rev. Dave Peterson of Memorial Drive Church in Houston addressed the feelings of many of the 1,950 attendees in the aftermath of the Presbyterian Church (U.S.A.) decision to drop its "fidelity and chastity" standard for ordained officers. "We grieve our current state," Peterson said in his sermon. "Some are angry. Some are sad. Some are confused."

The Houston pastor compared the current PCUSA situation to the scene when Jesus arrived at the tomb of his friend Lazarus (John 11). Bystanders turned away because the tomb was "stinky," according to Peterson, but "Jesus said, ‘If you look further into that tomb, you\ll see glory." Likewise, Peterson advised his hearers, "It\s time for us to trust that Jesus already has something prepared for us. It\s time to stop the stinky talk and begin the search for glory."

This vow to "stop the stinky talk" and move ahead into a new ecclesiastical future was a persistent theme that ran through the Fellowship gathering. It was a positive, graceful note that fell favorably upon the ears of many of the participants. But it was also a vow that may be hard to keep as they take the steps required to move into that future. Whether they decide to uphold the faith inside the PCUSA or to flee the denomination or to enter into some as yet undefined "dual citizenship," will it be possible for them to do so without some frank conversation—even possibly "stinky talk"—about the dire situation that drives them to take such a stand?

‘Tired of Fighting\
Other Fellowship leaders who spoke in Minneapolis were on the same page with Peterson. "We\re not angry," stated the Rev. Jim Singleton of First Presbyterian of Colorado Springs. "Our best solutions will not come out of anger…. It will serve no purpose to throw rocks at the biblical interpretations [of Presbyterian progressives] that we do not share." Singleton stressed that "Louisville [denominational headquarters] is not the problem."

The Rev. John Crosby of Christ Presbyterian in Edina, MN, pledged, "We do not and will not seek to demonize the PCUSA in any manner." On the contrary, he and other speakers specifically praised Stated Clerk Gradye Parsons, who was in attendance. "We think the General Assembly leadership is the best in a generation," Crosby said, "and we will not call anyone apostate."

The Rev. Peter Barnes of Westlake Hills Church in Austin, TX, explained, "While we lament the end of national standards for ordination, we do not wish to continue conflict over these matters." Barnes sought "a commitment to mutual respect" in the church. "We are all tired of fighting," he said.

Singleton also expressed a desire to refrain from further debates. "We no longer expect to renew the PCUSA by out-voting it," he said. "This thing has gone on long enough with the 51 and the 49 [percent] battling for control. That doesn\t seem to be the solution." There was little discussion of the decision to delete the "fidelity and chastity" standard, and no talk about how that standard might be restored. Singleton characterized the presbytery vote to adopt Amendment 10-A (the deletion) as "simply a signal of something larger."

How Ill is ‘Deathly Ill\?
But the Colorado pastor did use some strong language in describing the larger situation. He reaffirmed the assertion in an earlier Fellowship letter that the PCUSA is "deathly ill." Singleton amplified the grim diagnosis: "Mainline Christianity is dying in the U.S…. Denominationalism in America is not being maintained." Citing the "powerfully rapid rate of decline" in PCUSA membership, Singleton humbly admitted that "most of our numbers [in evangelical congregations] are flat…. We\re not growing either. We don\t have much to boast about." This language was sociological analysis of the decline of an institution. It did not attempt the more sensitive task of assessing the theological faithfulness of a Christian body.

That latter task was attempted at a separate August 24 seminar in Minneapolis sponsored by the Presbyterian Coalition. Whitworth University professor James R. Edwards discussed a paper in which he argued that "the theological foundation of Amendment 10-A is heretical." Edwards explained: "In devaluing Scripture to the non-binding status of ‘guidance,\ Amendment 10-A invests absolute authority in Presbyterian polity, assuring that the PCUSA will be a denomination of … ‘polity alone\ rather than ‘Scripture alone.\"

The Whitworth professor hesitated to apply the word "apostate" to the PCUSA; however, the Rev. Mateen Elass from First Presbyterian of Edmond, OK, stated, "I do think our denomination has gone apostate." Elass posed a choice: "We\re at a Josiah moment in this denomination. Are we going to reclaim this denomination, or are we going to leave?" The audience for the exchange between Edwards and Elass was only about 50.

Implicit Criticisms
Fellowship leaders, speaking to 1,950, left their criticisms mostly implicit. Singleton remarked, "We told people it [Amendment 10-A] was going to fracture the church." He quoted from a 1798 letter in which that day\s Presbyterian General Assembly warned that "certain men have crept in amongst us, who have denied, or attempt to explain away the pure doctrines of the gospel; to introduce pernicious errors…." But Singleton did not specify how that letter applied to the PCUSA of 2011. In a later question and answer period, John Crosby ventured, "We think our church made a pernicious error" in deleting the "fidelity and chastity" standard.

The clearest repudiations of 10-A came from non-Anglo speakers at the gathering. The Rev. Paul Yang of Pilgrim Church in Paramus, NJ, stated, "Most Korean churches are facing serious conflicts, if not crises, as a result of the decision on Amendment 10-A." Yang said these churches felt they "face[d] a choice between the denomination and the authority of Scripture." The Rev. Hector Reynoso of El Príncipe de Paz Church in Mercedes, TX, declared: "We see those steps [10-A] as a clear departure from the Christian faith…. These amendments cheapen the grace of Jesus Christ and set aside the authority of the Scriptures." But none of the other speakers developed that analysis or its implications for how churches should relate to the denomination.

Yet a powerful negative judgment of the PCUSA ran just below the surface of the meeting. Nearly 2,000 people came to Minneapolis out of a sense of crisis—that something of grave consequence had happened that required an urgent response. The main business of the meeting was to discuss various options (called "tiers") that churches might pursue to address the perceived crisis. All but one of the tiers involved some degree of "differentiation" from the PCUSA. Peter Barnes spoke of a need for "relief of conscience."

The implication was that the situation in the denomination had become so offensive to Presbyterian evangelicals\ consciences that they had to separate themselves to some degree. The forms of "differentiation" proposed by the Fellowship were all permanent, and some could lead to a complete rupture with the denomination. Presumably, churches would not be contemplating such severe steps unless they were convinced that the PCUSA\s "pernicious errors" were incorrigible.

That implicit conclusion delivered a stinging condemnation of the denomination. If the conclusion had been voiced, it would perhaps have been labeled as undesirable "stinky talk." So why didn\t Fellowship leaders voice their conclusion more clearly? Aside from considerations of civility and Christian charity (which are not to be discounted), there was a tactical reason. Barnes let it slip in response to a question. "We need the presbytery to deal us the cards to play our hand in Tiers 2, 3, and 4," the Austin pastor said, "and that\s why we need to maintain good relationships with the presbytery." Obviously, good relationships would not be fostered through "stinky talk" about the denomination.

Unavoidable Conversations
But what if, despite the best efforts to cultivate good relationships, presbyteries still denied permission for congregations to pursue their options for "differentiation"? Then the congregations would confront a stark choice: either commit to staying in the PCUSA or depart it for another Reformed body. Making that decision would require a full and frank conversation about the denomination\s errors: what they are, how widespread and deeply rooted they are, how they might impinge upon evangelical consciences, and what were the prospects for correcting or mitigating those errors. One might have to assess whether the PCUSA had become apostate.

Whichever choice was made, this kind of frank conversation would be important in laying the groundwork. If a church chose to leave the PCUSA, its members would have to be overwhelmingly persuaded that the denomination had gone so far and so irretrievably astray that remaining in it would violate their conscience, endanger their spiritual health, and vitiate their Christian mission. If a church chose to stay, it would have to gain an accurate understanding of the spiritual challenges that it would face in the denomination, so that it would be ready to stand firm and give witness to its faith under fire.

In neither case would silence or reticence about the PCUSA\s problems be a viable option. Presbyterian evangelicals certainly need to look ahead to new "missional" possibilities, and turn away from bitterness about the past—as the Fellowship leaders invited them to do. But they also need to see with piercing clarity where they stand in the denomination today. It is impossible to move forward otherwise.

Yet the determination to avoid "stinky talk" cut short those kinds of necessary conversations in Minneapolis. They occurred only outside the meeting—in the hallways, on blogs and Facebook pages, and at the Presbyterian Coalition seminar. Maybe the Fellowship leaders were merely intending to postpone the conversations. Perhaps they meant first to exercise the utmost diplomacy in seeking the cooperation of PCUSA structures in enacting new forms of "differentiation" within the denomination (Tiers 2, 3, and 4). Then, if diplomacy failed, they might be willing to engage the difficult conversations.

Nevertheless, the conversations will have to be engaged sooner or later. Is it possible to talk about what makes the Presbyterian Church (U.S.A.) so "deathly ill"—frankly, soberly, with charity toward those who disagree—without descending into "stinky talk"? Perhaps God might even be glorified in such a conversation.

 

First gay man to be ordained in Presbyterian Church USA since historic vote.

 

A Wisconsin man is expected to become the first openly gay candidate ordained in the Presbyterian Church (U.S.A.) since the church opened ordination to gay candidates earlier this year.

Scott Anderson, who serves as executive director of the Wisconsin Council of Churches, will be ordained to the Ministry of Teaching Elder. An estimated 400 people from around the country are expected to attend the service, which is being held Oct. 8 at Covenant Presbyterian Church in Madison, Wis.

"It's hard to believe it's finally happening," Anderson said in a released statement on Friday. The Presbyterian Church (U.S.A.) officially began allowing the ordination of openly gay and lesbian candidates on July 10.

In May, Twin Cities Presbyterians cast the historic vote to allow openly gay and lesbian members to be ordained ministers. Presbyterian leaders say the Twin Cities vote was the action needed to end the 2.1 million-member denomination's national ban on gay clergy.

The denomination, based in Louisville, Ky., is the latest mainline Protestant group to move toward accepting same-gender relationships.

The Evangelical Lutheran Church in America, the largest Lutheran group in the country, liberalized its policy toward gay clergy two years ago. The United Church of Christ started ordaining openly gay clergy in 1972, and more recently endorsed same-sex marriage. In 2003, the Episcopal Church caused an uproar in the global Anglican fellowship by consecrating the first openly gay bishop, V. Gene Robinson of New Hampshire.

 

Updated January 24, 2012

(What's your emergency fund range?)

Dear Dave,

In your plan, you talk about Baby Step 3 as saving enough to have three to six months of expenses in your emergency fund. My husband and I were wondering how you can determine whether you need to be on the low end or high end of that range?

Amanda

Dear Amanda,

Lots of times in a marriage you'll have a situation where one person wants to save more, while the other is excited to move on toward investing. Technically, neither is wrong. So, the emergency fund really deals with someone's own personal level of peace. Remember Murphy's Law, and how it says that says if something can go wrong it will go wrong? Your emergency fund is Murphy Repellant. Some people just want to make sure he doesn't knock on the door, while others make sure he stays in the next county!

There are always practical considerations you can use to determine the amount of your emergency fund. If you both have very stable jobs, you'll probably be okay saving up three or four months of expenses. But if just one of you works outside the home, or if one is self-employed or on commission, leaning toward the six month side is probably a good idea.

Of course, you can always compromise. Start out with three months, but add a little every once in a while until you reach a point where you're both comfortable.

—Dave

 

 

(Finding foreclosure homes)

Dear Dave,

We'll be completely out of debt in September and looking to buy a home in the next year or two. We're thinking of buying a repo home. Do you have any suggestions on where to find these?

Levi

Dear Levi,

One way is to buy the home from the owners before the sale happens. It's better for them because they realize some money and it stops the foreclosure. It's better for you, too, because you won't find yourself in a bidding war later on the courthouse steps!

You can also find listing in your local newspaper under the legal notices section, and if you live in a metropolitan area it's not hard to find a legal newspaper that lists incorporations, real estate transactions and foreclosures.

—Dave

 

(Let someone else make the decisions?)

Dear Dave,

I\ve never heard you discuss at what point it's advisable to let someone else make and manage your investments. Also, is there a point at which it's good to go with a fee-only financial planner?

Anonymous

Dear Anonymous,

I think it\s always a good idea to do it yourself. And to be honest, I never recommend fee-only planners.

Don't just turn everything over to someone else - no matter how many letters they have after their name - and let them manage it all or make all the decisions for you. You're the one who made the money, so you should take care of your own stuff. In lots of cases people looking for this kind of help have a greater net worth than the bozos dishing out advice and wanting to "handle" it all.

None of this stuff, investing, personal finance, or saving, is rocket science. You need to be in control of your money. Now, can you have counselors in your life? You bet! Everyone needs the benefit of people around them who have wisdom and experience.

But it\s never a good idea to just blindly trust someone. If you do, you might end up like an old, washed up boxer - no money and no teeth!

—Dave

* For more financial help please visit daveramsey.com.

 

 

Committee (click for committee Mission Statement)	Chair	Email address or Phone#
Buildings and Grounds	Rick Rife	RRife@SnyderIndustriesInc.com
Adult Christian Education	Kathy Jefferys	kpurpleradar@yahoo.com
Deacons	Hugh Patterson	suggie45@hotmail.com
Finance	Lee Sanko	xeel66@yahoo.com
Memorial Fund	Linda Smith	716-875-4136
Music	Susan Schuman	schumansusan@yahoo.com
Nominating	Tim Christee	iitimotheos@verizon.net
Personnel	Tim Christee	iitimotheos@verizon.net
Knox Steering Committee	Dave Elder	davidelder@verizon.net
Technology	Bill Owens	bj.owens@verizon.net
Worship	Linda Sargent	lsargent@adelphia.net
Youth	Steve Bermel	pjfan201@hotmail.com

Updated October 28, 2011

The Pittsburgh Project is a ministry that works with homeowners below the poverty line to help make improvements to their homes. These improvements could include painting, plumbing, carpentry, yard work, concrete work, roofing, etc. The team from Knox will be leaving for Pittsburg November 4th around 10:00 am and return late in the day on the 6^th.

Please pray for this team as they reach out to share Gods gifts with others.

Jessica Abbott & granddaughter Lydia
Ashley Benz
Shirley Bowman (Scott Bowman\s mom)
Heather Burgess (Jack Burgess\ niece)
Pam Chen
Ellen Christie
Mark Christie
Irving Chudner
Scott Colligan (Sandra Colligan\s son
Shannon Colligan (Sandra Colligan\s grand-daughter)
Ed Costanza
Roger Curtiss
Dee Dee (Lynda Jamison\s friend)
Angie DeLuca (Jo-Ann Malloy\s mother)
Norm Denny
Ruth Dobeis
Jolene Dorobiala (Steve\s wife)
Richard Fees (Dorothy Erckert\s dad)
Scott Gibson
Joan Gracie
Vera Griffin
baby Ava (Ann & Tony Hackett\s baby)
Neil Hoffman
Marian Iak
Behzad Kahlali
Sharon Lissow
Don Lyman
Lesley Maisch
Christine Morris
Rick Rice
Lucille Rinnard (Betty Bussard\s sister-in-law)
Kevin Rogacki & Steve Rogacki (Dianna Minger\s step-brothers)
Linda Sargent
JoAnn Santosprito (Ellen Christie\s dear friend)
Maxine Scribner
John Smith
Tammy (Joe Kindred\s sister)
Diane Terech (Sally Hoffman\s friend)
Robert Waag (Lynne Personius\ dad )
Tooty Weeks (Sally Hoffman\s sister)
Ruth Westenfelder.

 

(Bold are Newly Added)

 

Also: The men and women serving our country at home and overseas; Men\s Prison Ministry at Buffalo Correctional.

 

PCUSA

The Knox Session and Congregation during this transition period

 

To request prayer for an individual,

please call the Knox office: 873-2423.

 

Jessica Abbott & granddaughter Lydia
Ashley Benz
Shirley Bowman (Scott Bowman\s mom)
Heather Burgess (Jack Burgess\ niece)
Pam Chen
Ellen Christie
Mark Christie
Irving Chudner
Scott Colligan (Sandra Colligan\s son
Shannon Colligan (Sandra Colligan\s grand-daughter)
Ed Costanza
Roger Curtiss
Dee Dee (Lynda Jamison\s friend)
Angie DeLuca (Jo-Ann Malloy\s mother)
Norm Denny
Ruth Dobeis
Jolene Dorobiala (Steve\s wife)
Richard Fees (Dorothy Erckert\s dad)
Scott Gibson
Joan Gracie
Vera Griffin
baby Ava (Ann & Tony Hackett\s baby)
Neil Hoffman
Marian Iak
Behzad Kahlali
Sharon Lissow
Don Lyman
Lesley Maisch
Christine Morris
Rick Rice
Lucille Rinnard (Betty Bussard\s sister-in-law)
Kevin Rogacki & Steve Rogacki (Dianna Minger\s step-brothers)
Linda Sargent
JoAnn Santosprito (Ellen Christie\s dear friend)
Maxine Scribner
John Smith
Tammy (Joe Kindred\s sister)
Diane Terech (Sally Hoffman\s friend)
Robert Waag (Lynne Personius\ dad )
Tooty Weeks (Sally Hoffman\s sister)
Ruth Westenfelder.

 

(Bold are Newly Added)

 

Also: The men and women serving our country at home and overseas; Men\s Prison Ministry at Buffalo Correctional.

 

PCUSA

The Knox Session and Congregation during this transition period

 

To request prayer for an individual,

please call the Knox office: 873-2423.

 

Meetings are held on the 2^nd Friday of the month, September thru June from 7-8:30 PM in Bethlehem Hall. Refreshments and fellowship begin at 6:30 PM.

 

Each meeting is unique: guest speakers and testimonies are heard, and friendships are made. New this year is our Prayer Wall and SOF lending library. Please join us and bring a friend!

 

Our Vision for Sisters-of-Faith is to see women coming together to honor our Lord and Savior through fellowship, community outreach and service.

 

For more info on how to get involved in Sisters-of-Faith please contact:

Susan Lockwood, Coordinator SLockwood@damonmorey.com