Hendrick,
So are you a member of the PCUSA? As a denomination, is the PCUSA continuing to reform the faith, based on Scripture? Or are many churches and seminaries in the denomination promoting theological liberalism?
What is the PCUSA view of the authority of Scripture? Do you support its view of Scripture?
What is your understanding of the atonement? In your view, was blood sacrifice by Jesus necessary? If not, how is salvation obtained? If so, what is the nature of that blood sacrifice that needs to be proclaimed in evangelism?
Oz
Yes to the questions in the first paragraph. However the term "liberalism" is a bit vague. To me, in this context, conservative means valuing traditional interpretations over evidence and liberalism means understanding Scripture in the spirit with which it was written, using the results of mainstream science and scholarship. If you're interested, I can speak a bit more about the origins of Christian liberalism, and how it has developed in the 20th and 21st Cent.
There are of course different varieties of liberalism, as there are different varieties of conservatism. I am a "sola scriptura" liberal, meaning that I'm committed to a Scriptural theology. There are liberals who for reasons that I can explain aren't as strongly committed as I am to Scripture. From being a Presbyterian and looking at discussions within the Church, I would say that almost all of the PCUSA is liberal in the sense of accepting the best current understanding of Scripture, not in the sense of having abandoned it as an authority. When you see conservative Presbyterians attacking the majority of the Church for "abandoning Scripture", don't take that seriously. What they have abandoned is certain traditional understandings of what Scripture says, because the best evidence is that those understandings aren't in accordance with the intent of the authors. There certainly are Christians who have given up on Scripture. I don't believe most of the PCUSA falls into that category. (In fact one reason I'm a Presbyterian is precisely because I believe the PCUSA follow Scripture, and that its preaching is typically Scriptural.)
There are four confessional documents from 1967 and later. See
Presbyterian Creedal Standards. There is also a resource paper accepted by the GA on scripture,
Presbyterian Church (U.S.A.) - Resources - Presbyterian Understanding and Use of Holy Scripture. I believe the general view is expressed by the Declaration of Faith:
33 Led by the Spirit of God
34 the people of Israel and of the early church
35 preserved and handed on the story
36 of what God had said and done in their midst
37 and how they had responded to him.
38 These traditions were often shaped and reshaped
39 by the uses to which the community put them.
40 They were cherished, written down, and collected
41 as the holy literature of the people of God.
I think a reasonable summary is that God revealed himself by what he did with Israel and with Christ. Scripture is a human witness to that revelation.
Because that is God's only public revelation, we accept it as our primary way of knowing God, and as authoritative. However as human documents, we understand them in light of historical and literary scholarship.
As you probably know, there are a number of theories of the atonement that have been used in Church history. I don't believe the PCUSA has chosen a particular one. The textbook used for youth Sunday School when i was growing up presented all the theories, and a few Biblical ideas that weren't always present in the theories, and said that they all provide useful perspective on the atonement. I believe Calvin took a similar view.
Here's the section on the atonement from the Declaration of Faith:
96 We believe that in the death of Jesus on the cross
97 God achieved and demonstrated once for all
98 the costly forgiveness of our sins.
99 Jesus Christ is the reconciler between God and the world.
100 He acted on behalf of sinners as one of us,
101 fulfilling the obedience God demands of us,
102 accepting God's condemnation of our sinfulness.
103 In his lonely agony on the cross
104 Jesus felt forsaken by God
105 and thus experienced hell itself for us.
106 Yet the Son was never more in accord with the Father's will.
107 He was acting on behalf of God,
108 manifesting the Father's love that takes on itself
109 the loneliness, pain and death
110 that result from our waywardness.
111 In Christ, God was reconciling the world to himself,
112 not holding our sins against us.
113 Each of us beholds on the cross
114 the Savior who died in our place,
115 so that we may no longer live for ourselves,
116 but for him.
117 In him is our only hope for salvation.
I think it's a reasonable summary of Scriptural statements about the atonement. It does not advocate any particular theory. In particular, it doesn't advocate penal satisfaction. Does that mean that Presbyterians actively reject penal satisfaction? It's clear that some do. Obviously they were a majority on the hymnbook committee. However many Presbyterians do hold it, and I don't believe there is any official position that would reject it.
I accept Rom 6 as my primary explanation of the atonement. Through faith, which unites us to Christ, Jesus took on our sin, suffering its consequences, and defeating it. His victory is available to us in the form of new life. My understanding of section 2.16 of Calvin's Institutes is that this is his primary explanation as well.
I do not believe, as some Presbyterians have done, that God needed to punish someone before he could forgive us. I believe that he freely forgives us, and that the purpose of the atonement is to deal with sin.
"...Christ Jesus, 25 whom God put forward as a sacrifice of atonemente by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; 26 it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus." (Rom 3:24-26)
I understand this as saying that God had forgiven sin before Jesus, but that with Jesus he was finally dealing with it, in accordance with his righteousness, which is his faithfulness to his covenant commitment to redeem his people.