"In Baptism, the Holy Spirit binds the Church in covenant to its Creator and Lord. The water of Baptism symbolizes the waters of creation, of the flood, and of the Exodus from Egypt. Thus, the water of Baptism links us to the goodness of God's creation and to the grace of God's covenants with Noah and Israel. Prophets of Israel, amidst the failure of their own generation to honor God's covenant, called for justice to roll down like waters and righteousness like an ever flowing stream. (Amos 5:24) They envisioned a fresh expression of God's grace and of creation's goodness—a new covenant accompanied by the sprinkling of cleansing water. In his ministry, Jesus offered the gift of living water. So, Baptism is the sign and seal of God's grace and covenant in Christ." (Book of Order W-2.3003)

"Baptism enacts and seals what the Word proclaims: God's redeeming grace offered to all people. Baptism is God's gift of grace and also God's summons to respond to that grace. Baptism calls to repentance, to faithfulness, and to discipleship. Baptism gives the church its identity and commissions the church for ministry to the world." (Book of Order W-2.3006)

"The water used for Baptism should be common to the location, and shall be applied to the person by pouring, sprinkling, or immersion. By whatever mode, the water should be applied visibly and generously." (Book of Order W-3.3605)

"Baptism is received only once. There are many times in worship, however, when believers acknowledge the grace of God continually at work. As they participate in the celebration of another's Baptism, as they experience the sustaining nurture of the Lord's Supper, and as they reaffirm the commitments made at Baptism, they confess their ongoing need of God's grace and pledge anew their obedience to God's covenant in Christ." (Book of Order W-2.3009)

"As there is one body, there is one Baptism. (Ephesians. 4:4–6) The Presbyterian Church (USA) recognizes all Baptisms with water in the name of the Father, of the Son, and of the Holy Spirit administered by other Christian churches." (Book of Order W-2.3010)

The Bible declares that God claimed humanity as God's own "before the foundation of the world." (Ephesians 1:4)

Both believers and their children are included in God's covenant love. Children of believers are to be baptized without undue delay, but without undue haste. Baptism, whether administered to those who profess their faith or to those presented for Baptism as children, is one and the same Sacrament. The Baptism of children witnesses to the truth that God's love claims people before they are able to respond in faith. (Book of Order W-2.3008)

Baptism, therefore, usually occurs during infancy, though a person may be baptized at any age. Parents bring their baby to church, where they publicly declare their desire that he or she be baptized. When an infant or child is baptized the church commits itself to nurture the child in faith. When adults are baptized they make a public profession of faith.

Baptism distinguishes children of those who believe in God's redemptive power from children of nonbelievers. The water that is used symbolizes three accounts from the Bible's Old Testament: the waters of creation, the flood described in the story of Noah, and the Hebrews' escape from slavery in Egypt by crossing the Red Sea. All three stories link humanity to God's goodness through water.

Unlike some denominations, Presbyterians do not require a person to be entirely immersed in water during baptism. Baptism is received only once. Its effect is not tied to the moment when it is administered, for it signifies the beginning of life in Christ, not its completion. The Presbyterian Church (USA) believes that persons of other denominations are part of one body of Christian believers; therefore, it recognizes and accepts baptisms by other Christian churches.

Baptism is almost always administered as part of a worship service. In the Presbyterian Church (USA), baptism must be authorized by the session of a particular congregation and performed by a minister.

The Bible is a collection of 66 individual books that together tell the story of a group of people bound by a common faith in God. It is divided into two main sections: the Old Testament containing 39 books originally written primarily in Hebrew, and the New Testament containing 27 books originally written primarily in Greek. For Presbyterians and others of the Reformed tradition the Bible is the means by which Christian believers come to understand how God has been present with humanity since the beginning of time and is present in our world today. By studying the scriptures we can begin to know of God's faithfulness, constant love and eternal goodness.

Old Testament: The Old Testament tells the story of God's covenant with the Hebrew people. It is regarded as sacred scripture by both Jews and Christians.

New Testament: The New Testament contains four accounts of the life, death, and resurrection of Jesus Christ, the account of the earliest Christian churches and other writings from the early Christian era. It is considered sacred scripture by Christians.

Bible Translations: The Bible has been translated from its original languages into the languages of people throughout the world. The first translation into English was by John Wycliffe in the 14th century. Since that time, there have been a myriad of English translations. One of the most familiar, the King James Version (KJV), was commissioned by James I of England and published in 1611. Although the language of the King James Bible reflected the everyday speech of England in the 17th century, changes in speech patterns and the meaning of certain words have made it more difficult to understand than more modern translations.

Since the 1950s, there have been many translations of the Bible into contemporary English. Translations frequently used by Presbyterians in their worship services include the Revised Standard Version (RSV) and the New Revised Standard Version (NRSV). Both are considered excellent translations that are faithful to the original texts insofar as scholars can determine.

In 1983 the two largest Presbyterian churches in the United States reunited. The "Plan for Reunion" called for the preparation of a brief statement of the Reformed faith for possible inclusion in the Book of Confessions. This statement is therefore not intended to stand alone, apart from the other confessions of our church. It does not pretend to be a complete list of all our beliefs, nor does it explain any of them in detail. It is designed to be confessed by the whole congregation in the setting of public worship, and it may also serve pastors and teachers as an aid to Christian instruction. It celebrates our rediscovery that for all our undoubted diversity, we are bound together by a common faith and a common task.

The faith we confess unites us with the one, universal church. The most important beliefs of Presbyterians are those we share with other Christians, and especially with other evangelical Christians who look to the Protestant Reformation as a renewal of the gospel of Jesus Christ. Diversity remains. But we are thankful that in our time the many churches are learning to accept, and even to affirm, diversity without divisiveness, since the whole counsel of God is more than the wisdom of any individual or any one tradition. The Spirit of Truth gives new light to the churches when they are willing to become pupils together of the Word of God. This statement therefore intends to confess the catholic faith.

We are convinced that to the Reformed churches a distinctive vision of the catholic faith has been entrusted for the good of the whole church. Accordingly, "A Brief Statement of Faith" includes the major themes of the Reformed tradition (such as those mentioned in the Book of Order, Form of Government, Chapter 2), without claiming them as our private possession, just as we ourselves hope to learn and to share the wisdom and insight given to traditions other than our own. And as a confession that seeks to be both catholic and Reformed, the statement (following the apostle's blessing in II Corinthians 13:14) is a trinitarian confession in which the grace of Jesus Christ has first place as the foundation of our knowledge of God's sovereign love and our life together in the Holy Spirit.

No confession of faith looks merely to the past; every confession seeks to cast the light of a priceless heritage on the needs of the present moment, and so to shape the future. Reformed confessions, in particular, when necessary even reform the tradition itself in the light of the Word of God. From the first, the Reformed churches have insisted that the renewal of the church must become visible in the transformation of human lives and societies. Hence "A Brief Statement of Faith" lifts up concerns that call most urgently for the church's attention in our time. The church is not a refuge from the world; an elect people is chosen for the blessing of the nations. A sound confession, therefore, proves itself as it nurtures commitment to the church's mission, and as the confessing church itself becomes the body by which Christ continues the blessing of his earthly ministry.

"We trust in the one triune God, the Holy One of Israel, whom alone we worship and serve; Glory be to the Father, and to the Son, and to the Holy Spirit. Amen."

This triune God is the creator of the universe; the savior of the world who has been revealed as the perfect model of humanity in Jesus Christ; and is the ongoing presence and power of God in the world.

Biblical References to the Holy Spirit On Pentecost, the seventh Sunday after Easter, Christians commemorate the coming of the Holy Spirit to Jesus' early followers. But the Bible contains several earlier references to the Spirit as well—for example, in the accounts of Mary's conception: " . . . she was found to be with child from the Holy Spirit" (Matthew 1:18) and "The Holy Spirit will come upon you..." (Luke 1:35); Jesus' baptism: "... he saw the Spirit of God descending like a dove and alighting on him" (Matthew 3:16); and Jesus sending his disciples out for the first time: "... do not worry about how you are to speak or what you are to say... for it is not you who speak, but the Spirit of your Father speaking through you." (Matthew 10:19–20)

Through the Holy Spirit, God empowers us to grow in faith, make more mature decisions and live more faithful lives. The Spirit gives us the will, as Jesus said, to "be perfect, therefore, as your heavenly Father is perfect" (Matthew 5:48). The Holy Spirit gives believers the authority to accurately interpret the Bible, just as the Spirit enabled the original writers of Scripture to tell truthfully about God, Jesus and everything else we need to know. The Spirit also gives authority to the church to act in God's name for the good of humanity. The Spirit gives every person a sense of "calling" to a special function in the world, in keeping with God's providence and Jesus' summons to "follow him." Among the "fruits of the spirit" identified by the apostle Paul are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22).

Presbyterians believe that all persons are called to ministry in their communities, however particular forms of leadership are needed for the work of the church. Presbyterians understand a call to ministry to have three parts:

an inner sense of call
a community that tests this sense of call
a call from a community to serve in a particular place

A person who feels called by God to be a Presbyterian minister, known as a Minister of the Word and Sacrament, begins by expressing that desire to a church's Session (governing board). The person must be an active member of the church for at least six months before this can happen. If the Session agrees, the request proceeds to the Committee on Preparation for Ministry of the church's presbytery (regional governing body). There follows an "inquiry" period, during which the person explores the implications of becoming a minister together with the Session and the presbytery committee. The inquiry phase normally lasts two years. Its purpose is to determine the person's suitability for ordination as a Minister of the Word and Sacrament.

At the end of this phase, the inquirer must demonstrate personal faith, a sense of self-understanding, an understanding of the Reformed tradition, what it means to be Presbyterian, and an understanding of the task of being a minister. If the presbytery is satisfied, the person becomes a "candidate" for ministry. During this phase, full and intensive preparation occurs under scrutiny of the Session and the Committee on Preparation for Ministry.

Routinely, candidates have a college undergraduate degree (usually four years) and complete a seminary degree (usually three years). In addition, candidates must pass national exams that demonstrate their competence in the fields of theology, Bible (including content and a working knowledge of Greek and Hebrew), church polity, and worship and Sacraments.

The candidate is examined by the Committee on Preparation for Ministry and, after presenting a personal statement of faith and preaching a sermon, by the presbytery itself. If the examination is sustained and the candidate receives a valid call to ministry, the presbytery ordains him or her to the office of Minister of the Word and Sacrament. Only a presbytery may ordain a minister, not a congregation.

Presbyterians believe the Bible when it says that "all have sinned and fallen short of the glory of God." (Romans 3:23) Unlike crime, which involves the breaking of human law, sin is a condition of the heart or an expression of that condition where we are estranged from God and fail to trust in God. Sin expresses itself in particular acts. The Brief Statement of Faith of the Presbyterian Church (USA) says:

"But we rebel against God; we hide from our Creator. Ignoring God's commandments, we violate the image of God in others and ourselves, accept lies as truth, exploit neighbor and nature, and threaten death to the planet entrusted to our care. We deserve God's condemnation." (Lines 33–39)

"Yet God acts with justice and mercy to redeem creation. Loving us still, God makes us heirs with Christ of the covenant. Like a mother who will not forsake her nursing child, like a father who runs to welcome the prodigal home, God is faithful still." (Lines 40, 47–51)

God has always been faithful to the people of Israel and to the church. Presbyterians believe God has offered us salvation because of God's loving nature. It is not a right or a privilege to be earned by being "good enough." No one of us is good enough on our own--we are all dependent upon God's goodness and mercy. From the kindest, most devoted churchgoer to the most blatant sinner, we are all saved solely by the grace of God.

Out of the greatest possible love and compassion God reached out to us and redeemed us through Jesus Christ, the only one who was ever without sin. Through Jesus' death and resurrection God triumphed over sin.

Presbyterians believe it is through the action of God working in us that we become aware of our sinfulness and our need for God's mercy and forgiveness. Just as a parent is quick to welcome a wayward child who has repented of rebellion, God is willing to forgive our sins if we but confess them and ask for forgiveness in the name of Christ. God further sent the Holy Spirit to be our companion, counselor and guide in living a life of service to God.

"The Spirit justifies us by grace through faith, sets us free to accept ourselves and to love God and neighbor, and binds us together with all believers in the one body of Christ, the church."

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Graham Memorial Presbyterian Church is a congregation of the PCUSA. The following statements were taken, in part, from The Book of Order.

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