Honoring Principled Resistance (and a Tongue-in-Cheek Proposal)

IMG_4577In response to leaders among us who have formally rejected requests for a moratorium on charges and trials based on the measures passed at the last General Conference, I start my reflections with a “tongue-in-cheek” proposal (you can’t put your tongue in your cheek without winking.  Try it!). Maybe this will help us re-focus.    

What if hundreds of us file a complaint against ourselves for ways that we have violated the discipline and doctrine of the church?  It would not be hard to find examples.  Almost every Sunday I go out to eat, violating the prohibition against “buying or selling” on the Lord’s Day. Likewise, I cannot claim “a case of extreme necessity” for some of my choices of drinks. I also wonder about “uncharitable or unprofitable conversations, particularly about magistrates and ministers.” After watching the news these days, or reading some statements from leaders, this one is increasingly difficult.  Likewise, I could probably include “wearing costly apparel,” “needless self-indulgence” and “laying up treasures upon earth.” I probably look at my pension statement too often these days.

Concerning pastoral leadership, I have never reported to the “Church Council the names of members who have been neglectful in keeping their baptismal and membership vows.”  I also don’t “keep copies of membership records off-site and secure.”  That might be a good thing to do.  I have definitely failed “to celebrate all six churchwide special offerings.”  And then there are things like “fasting.” I would be in trouble. 

If I wanted to point fingers at others, I could actually address some more serious concerns around re-baptizing, not using United Methodist curriculum, being unwilling to fully itinerant, and interfering in the ministry of another pastor.

All are mandates within our doctrine and discipline. And yet, I would wholeheartedly agree that most of these charges would be frivolous and harmful to the body. I would also say the same thing about charges made possible by the draconian measures passed at the last General Conference. Why would we allow a legalistic approach to gender identity or sexual orientation negate factors that are clearly the work of God in a person’s life – a desire to practice faithfulness and to grow in God’s love as a part of the community of faith?  Why focus on sexuality rather than on virtues and calling? Why actively cause this harm – perhaps as a scapegoat to intentionally ignore the many boards in our own eyes?  Why would we not honor a call for moratoriums when we are moving towards such big decisions except to hold the peddle down on the forces that seek to exclude and silence others?

In this light, I have the utmost respect for leaders who engage in principled resistance to policies that are about to take effect.  Principled resistance can be an honored approach within our democratic process of discernment. Such resistance is in our spiritual DNA, going back to when Wesley ordained Coke and Asbury.  At other times in our history we have witnessed this approach around slavery, segregation of conferences, and women in ministry. And we can actually use our doctrine and discipline to guide us, as opposed to frame such resistance as a violation.

As a part of our doctrine, Wesley commented on the harm that can come from following the letter of the law rather than the spirit.  He says, “…if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.” Likewise, Wesley consistently says that the building of faith on opinions and the belief that we are more “right” than others – is not to build our spiritual home on sand, but on the “froth of the sea.” This is part of our doctrine.

Complaints, Charges, Church Trials. Let us resist this approach and the selective legalism that undergirds it. May our resistance be empowered by opening our lives to the Holy Spirit rather than resisting the Spirit’s consistent call to unity not uniformity and to the transformation of heart that leads us to make room for all, as challenging and messy as this can be. As a United Methodist Christian, a pastor, and a delegate to General Conference, I want to work towards that. 

Lifestyles, Vows, and Obedience (A response to a comment on my last post)

IMG_4576To my last post I received this anonymous comment: “…YOU want to follow culture, not the Bible. You want to have it your way, rather than work together. YOU want to promote a lifestyle that the Old and New Testaments say are abominable… YOU want to change the Bible to fit the modern world, rather than following the Bible in the modern world. Leave. No one will miss you…” The comment goes on to say that I call those who want to follow 2000 years of precedence “bigots” and those who want to enforce vows as “inquisitional.”

I would like to be wrong, but I’ll assume that this is not satire. Therefore, I want to offer some clarification, seek understanding, and invite others into a different vision, using seven points.

  1. To all who share the views of this comment I want to say, “I would miss you.” As a “centrist” (if we must label) I want to be in a church that honors different perspectives on many issues. This keeps us all humble.  It helps us learn how to love with patience and kindness and without arrogance or insisting on our own way (See I Cor 13).  Giving this witness is so much better than withdrawing into like-minded camps.  This witness, however, does not work if some insist on drawing hard lines that exclude others and don’t allow for other perspectives.
  2. I am not the one who called the traditional plan “inquisitional.” That description came from the Judicial Council. I do believe that it captures the spirit of this plan (with reasons given in the previous post). To not resist the draconian measures of this plan is to put one’s own soul in danger.
  3. I did not use the word “bigot” at all. And I have not heard others use it in this way, even though that is a common accusation. I do believe we can all learn from Wesley’s caution against bigotry. It is a part of our doctrinal standards. Bigotry is an “attachment to, or fondness for, our own party, opinion, church, and religion.” Underlying bigotry is always a form of self-righteousness, that causes us to focus on the outward sins of others while conveniently able to overlook the “subtler, but no less destructive, forms of disobedience” within us. Wesley challenges us to be attentive and open to God’s work in others, especially in those who differ from us in religious opinion or practice.  That glorifies God! (See my post – “Bigotry in the Church”)
  4. To the accusation of promoting a “lifestyle” and following culture, let me say that the only “lifestyle” we are called to promote is faithfulness in Christ. We do not promote a secular or political agenda – as some falsely accuse. As a church we ask: “How do we respond faithfully to anyone who desires to live and grow as a follower of Christ and live in relationships where they can grow in faithfulness and love?  Many of us are asking, “Is it faithful to exclude certain people based solely on the way they identify rather than on their character and calling?”  “Do we welcome some but saying they need to change in ways that we don’t ask others to change?” We want to develop a serious sexual ethic based, not on identity, but on the virtues to which we are all called – monogamy, faithfulness, commitment, and all the characteristics defined by the word love. If we want to talk about “abominations” or “giving into culture” or promoting “lifestyles” that are not of Christ, let’s start with attitudes that cause division, with sexual immorality that objectifies others for personal pleasure, and perhaps with the temptation to judge others as “incompatible” as a way to avoid dealing with our own stuff.  We have the opportunity to give a positive witness to the world, based on the things in which we could all find agreement.
  5. The Bible! In my personal quest for faithfulness I have searched the scriptures and have come to the conclusion that my old traditional perspective, on the issue before us, cannot be maintained without proof-texting, selective literalism, and totally ignoring “guiding passages” that help us interpret the whole – passages centered around what it means to love, with Jesus himself saying that is the key to all scripture. Personally, I cannot see how to affirm the perspective in this comment without abusing what I truly believe to be God’s word.  (If you want to share in this journey there is a whole series called “The Way Forward Bible Study”).  
  6. My personal nightmare! I do fear that there will not be enough voices and votes to overturn this plan that does so much harm. Keeping my vows (in baptism, in marriage, in ordination) demands that I speak. Within these vows there is room for principled disobedience. I am reminded that the word “obedience” comes from the Latin, “to listen.” Obedience is not slavery or compliance.  It means to listen in respect and allow this to influence us. Sometimes listening deeply to some vows challenges others. Right now, there is a movement calling us to reflect more deeply on our baptismal vow to “resist evil, injustice, and oppression in whatever forms they present themselves.” That vow has gotten my attention of late.
  7. I invite all who hold to positions found in this comment to open your heart to a new movement of the Holy Spirit. It is spreading as sacred fire. This movement is characterized by hearts expanding to make room for all and by the desire to promote unity in love rather than uniformity by law – by judgment and inquisition. In the light of this calling, perspectives are changing by the minute. You are invited to be a part of it. “Holy Spirit, may this post be an instrument of this light.”

Beyond the Nightmare (Comparing Plans for GC2020 at an Arkansas UMC Next Gathering, Sept 2019)

IMG_4576Unity vs. Schism

There is a new primary choice before us – unity or schism.  Before we look at the plans, I want these words to linger for a moment.  I want us to remember our calling “to maintain the unity of spirit in the bond of peace” and to do so with humility, patience, and kindness (Eph 4:1-3). With this calling planted in our hearts, most of us here were willing to adopt the One Church Plan – and not for some vague sense of “unity” but real and incarnate unity where we stayed at the table together and learned how to love one another in the midst of our differences.  We believed that would truly glorify God.  Yet, as we know, this plan crashed and burned…But out of this burning we have also witnessed a fire being kindled in many hearts.

In the light of this growing sacred-fire, there is a renewed commitment to unity, but with a nuanced understanding. Unity of spirit does not necessarily mean unity of organizational togetherness. To build upon the values that we have named as Arkansas Uniting Methodists, we want “unity in love rather than uniformity by law.” We want to cultivate sacred communities where there is “room for all.” We want to give witness to the unity found in God’s beloved community, in God’s kin-dom.

What about the word “schism?”  Schism is divorce on a community scale where groups within the body intentionally pull others away.  You will notice that this word in not used in the plans before us.  Instead we have notions of dissolution, new expressions, and the multiplication of our witness.  I will say that there is merit to seeing things from a different perspective.  This often leads to better outcomes.  Thus, it may not be schism at all.  At the same time, I believe it is important to ask if we are just putting a “silk dress on a pig” (as the saying goes). We need to be honest with ourselves and each other about this and our motives.

As I read these plans, and prepare as a delegate, it seems inevitable that we are moving towards schism, division, “multiplication of our witness.”  We seemed determined to “give into culture” in this way.   I have no doubt that God can work for good in the midst of this, but that does not mean it glorifies God.  I still suspect that God would be more glorified in our efforts to stay at the holy table together and learn how to love one another, instead of retreating into our own bubbles. If we take this course, we will need to find new ways to live into the clear calling that we have been given and find new ways to forge true unity.

With that introduction, let’s look at three plans, and then the one plan that is about to become policy.

The Indianapolis Plan

This plan was developed by leaders from each “camp,” including representation from the WCA.  It starts with the premise that there are “irreconcilable differences” among us and that we need to get beyond the “vitriolic” atmosphere that has marked our conversation for so long. Therefore, we need to “send one another into our respective mission fields to multiply our witness to Christ.”  (I do wonder if “respective mission fields” is code for like-minded camps or if it is dressing up a pig). This plan takes great pains to avoid the notion of dissolving the church. What we know as the United Methodist Church would stay with the centrist/progressive branch – boards, agencies, etc.  Then, we would “give birth” to a new expression of the church for traditionalists (I find this image of being asked to help “give birth” somewhat disturbing…). This “new expression” would share some resources like Wespath, UMCOR, UMW, and Publishing. There would be a formula for allocating resources among the bodies, including future apportionments.  After blessing this new expression, then this plan would remove all restrictive language and the language of “incompatibility” around same-sex marriages and ordination.  Conferences, congregations, and clergy would make decisions about alignment, with a simple majority as the rule.  If no vote is taken, the default would be the centrist/progressive Church (The UMC) in the U.S. Interestingly, Annual Conferences in Central Conferences would default to the traditionalist branch.

UMC Next Proposal

This proposal starts by envisioning a UMC that welcomes everyone, nurtures devoted disciples of Jesus Christ, and equips our members to live as salt and light in the world. It calls us to reclaim the spiritual zeal and creativity of our Wesleyan heritage.   It keeps the UMC intact by allowing for greater regional autonomy and freedom to engage in ministry within diverse missional context. In this way it honors the diverse global nature of the church.  It directly affirms our doctrinal standards and core beliefs. And then, in the light of these values and beliefs, this plan removes “language and policies…that are harmful to and exclusive of LGBTQ persons.”  It affirms the ability of pastors to determine readiness for marriage and annual conference to determine criteria for ordination.  After offering a vision of what we can be as a denomination, this plan provides methods and resources for groups of churches to form new expressions of methodism. The plan acknowledges that separation can be a faithful step that honors those who experience a call to move in different directions. It grounds this possibility in the story of Paul, Barnabas, and Mark and thus gives the notion of multiplication biblical roots (Acts 15:37-40) and combines this with the life-giving theological language of respect, partnerships, and cooperation in ministry. The proposal ends by moving us back to vision and calls for a “commission on the 21st century church” to prepare a “comprehensive structure and governance plan…”  For a couple of other details, this proposal endorses a proposal from the Connectional Table to create regional conferences and calls for professional mediation to help all parties move forward.  In terms of voting, local church disaffiliation would require a 2/3 majority – an option available for a limited time.

The Bard -Jones Plan

Named for the two bishops that developed it, this plan is similar to the Connectional Conference Plan that came out of the Way Forward Commission, but never got much traction at the time.  Like the Indy Plan, this plan starts with the premise that we must find a way to address our division.  It starts by highlighting our options. 1. Relying on the legislative processes of Conference to make changes. 2. Groups just decide to leave.  3. A “forced schism,” through trials and active disobedience. Or 4 (the shining light)- to negotiate a new unity, a new connectionalism, and a mutual blessing for the parting of ways.  This plan calls for the creation of two or three self-governing branches – an “open” branch initially operating under the “simple plan,” a “traditional” branch operating under the “traditional plan,” and perhaps a “progressive” branch with a strengthen version of the “simple plan.” The United Methodist Church would be an umbrella organization, for the purpose of sharing in mission and organization support.

The Traditional Plan  

As with the rhetorical device, use in the Bard/Jones Plan, where three bad options are given to lead to new option, there is a parallel here. All three of these plans look good in the light of the one plan that was passed at GC2019 – the traditional plan (soon to be policy).  This is the big ugly elephant in the room – a plan that defines unity as uniformity, that establishes strict mandatory penalties for anyone who violates certain, that requires oaths in order to be in certain leadership positions, that creates a globally elected body to enforce particular rules, a body likened by our Judicial Council to an “inquisitional court.” And it was all passed knowing that much of it would be ruled unconstitutional.  One possibility before us is that General Conference will be about perfecting this plan.  And, that my friends, is my nightmare.  Even many who have more traditional views on particular topics are opposed to these draconian measures. They do not honor Christ or glorify God.

So, in comparison to this plan/policy, all the others look great! We need to keep that in mind. In terms of big outcomes, any of these plans (or some combination) would allow for the formation of a church that truly aspires to the values that we have named as Arkansas Uniting Methodists:

  • Unity in Love rather than Uniformity by Law, where we come together at the holy table and give witness to the royal law of love.
  • Making Room for All and cultivating the values of inclusiveness and diversity as strengths that give witness to God’s beloved community (God’s kingdom) in our midst.
  • A High(er) View of Scripture where we honor the whole of scripture, interpret through key concepts as Jesus did, and move beyond proof-texting to affirm prejudices and opinions.
  • Wesleyan Holiness, defined through the virtues of humility, patience, and gentleness rather than through judgment of others and zeal for our own righteousness.
  • A Sexual Ethic Rooted in Values rather than Personal Identity, an ethic rooted in the values of monogamy, faithfulness, commitment, and the virtues summed up with the word love.

Beyond the Nightmare

Before our discussion, I want to elaborate on the nightmare that haunts me.  What if we are not able to pave any path for a church that cultivate these values. What if we don’t have the votes, even after the wave of support that occurs in the US?  (It is not unlike what we witnessed in St. Louis). What if I’m sitting there and I realize that it is not going to happen – at least in the legislative arena.  Can I (we) just sit there as more harm is done?

One image that comes to mind is something that happened at Annual Conference a couple of years ago when a group of women made the decision to excuse themselves from the bar of the conference abstaining from a vote on a resolution in support of women in ministry.  While acknowledging that the resolution was well-intended, it was reasoned that they did not want to subject themselves to the possible harm of becoming, once again, an “issue” to be justified and defended, or by having to vote, once again, on their own legitimacy.  And so, they chose a response that I believe honored our shared covenant.

I’m not totally sure what to make of this comparison, but I have a couple of reflections. First, resolutions are by nature contentious and designed to divide.  They may be well intended and still cause harm. Often there are better way to make affirmations. In the same way, our whole legislative process is often contentious and can cause much harm.  Acknowledging this, and as a small step, it is important to notice the language of the plans and ask: Do they come from a heart of love or do they mask other motives? Do they flow out of the values we have named, and if so, give the possibility for healing rather than harm? The hope is that we will let our values guide us through the turbulent waters of legislation. For a second connection, and more provocative, I wonder if we need some kind of contingency plan, for all supporters of an open and inclusive church, to possibly excuse ourselves and go to another room to work on a new way forward – while we are conveniently there in Minneapolis.  It is a big question mark at this point, but I do wonder.

I certainly hope that kind of action will not be needed.  I hope I will be able to say in hindsight, “Oh that was just a nightmare.” May our Lord help us see all of this through the light of love divine. May it be so.

Reclaiming Tradition (from the traditional plan)

IMG_4577I must say, at Conway FUMC (and this is true of much of Methodism), we are so traditional! In fact, we are more traditional than many who accuse us of violating tradition. I believe we need to reclaim this word and, to do so, we must understand more deeply what it really means.  At Annual Conference, we heard Dr. Greg Jones, the Dean of Duke Divinity School, define tradition as “the living faith of those who have gone before us rather than the dead faith of the living.” That’s a good place to start if we are to reclaim the word “tradition” from recent abuse.  We can either use tradition to protect what is comfortable to us or we can add our witness to the living tradition and give creative expression to God’s continuing work in our lives, building upon the blessings that have been passed on to us.     

First, our worship is rooted in tradition. We honor the living tradition of the holy and catholic Church through liturgical seasons, historic prayers, hymns, and creeds – even in our contemporary services. We firmly believe that planting ourselves in the living tradition of the church is key to both faithfulness and fruitfulness. Without this rootedness faith becomes shallow and small.

Secondly, we have a very traditional view of scripture.  Our view is so traditional that we acknowledge that the church formed the Holy Bible, selecting the “standard texts” from many options. In other words, tradition gave us the Bible as we know it.  We are blessed that our tradition did not give one uniformed perspective.  We have four gospels and multiple forms of writings, all with diverse theological perspectives, and written in different contexts.  Taking the scripture seriously, we avoid the immature practices of proof-texting and selective literalism that are so popular among those who focus on using tradition to protect what is comfortable to us. We honor the whole while giving weight to key text that help us interpret the whole – even as Jesus used this method when he summarized all the law and the prophets with the word “love.” Led by the Holy Spirit, we are called to struggle together with the tensions found even within the scriptures themselves.  In this struggle we discern God’s will for our time and, most importantly, learn how to love.  That’s what it means to be part of the living tradition of the body of Christ.

Next, we make the important distinction between the living tradition of the church and our human traditions, which can easily become idols or false gods.  The living tradition of the church leads us into God’s truth.  In the scriptures, this truth is defined relationally.  Truth “reveals” or “discloses” what is good and life-giving (That’s what the original Greek word means).  Biblical truth is found in virtue more than opinion. It is revealed, or hidden, in how we treat one another.  In the Wesleyan tradition, truth is truth only when it is united to “humble, gentle, patient love for all.” Lies, on the other hand, hide goodness and conceal love.  Spiritual lies cultivate division, judgment, self-protection, and fear, and can be made to sound holy.  That’s what happens when we substitute the living tradition with our little traditions designed to actually hide us from God’s truth. 

A great irony about truth and lies occurs when some are accepted in the church only when they are willing to keep parts of their identity hidden. There are those among us who want them to lie about or “hide,” for example, who they love when the living tradition calls us to “bring to light” how we are all called to love – with faithfulness, forgiveness, patience, humility, and kindness.  There are those who want to focus on outward manifestations rather than illuminating the deeper truths of the gospel to which we are all called.  Jesus had a lot to say about this kind of white-washed righteousness. 

The plan passed at the last General Conference is called the “traditional plan.”  With mandates to exclude, punish, and strengthen rules that harm, I do not believe this plan honors the living tradition of the church.  Drawing upon a description from the Judicial Council, I would suggest that we call it the “inquisitional plan.”  That is much more fitting.  I’ve also heard it called the “mean plan.” The unintended blessing of this plan is how it has caused the truths of the gospel to come to life in the hearts of so many.  May this enlightening continue.  May we honor the living tradition of the church.

Our Calling Amid Possible Schism

IMG_4576The decision is in.  While I was hoping for a different result from the Judicial Council, I don’t believe we can blame the messenger.  I do wonder if they grieved over this decision, knowing that it would contribute to the schism that is likely to come.

Before General Conference, I wrote about Wesley’s view on schism.  Now I find myself revisiting his advice from a different perspective.  At the end of his sermon, “On Schism,” Wesley acknowledges that leaving a church, or forming a new church, can mean multiplication rather than division. It can be good for the body of Christ, as long as this move is not motivated by condemnation or personal comfort.  Withdrawing into “like-minded camps” is generally not the best way to glorify God.

In this sermon, Wesley actually defends heresy. It is a bit shocking – and very relevant for us today. Different perspectives – even factions or heresies – serve a positive purpose within the body of Christ. A variety of perspectives teaches us how to love and how to break bread together. There is likely some level of “heresy” in all of our stances and opinions.  Acknowledging this in humility leads us into life-giving community.  On the other hand, claiming right belief, and making this the focus of what it means to be the church, only breeds self-righteousness and creates “a present hell for those involved.” That’s Wesley’s take.

So where does this leave us? We are in a strange place where those who advocated for biblical unity are in the minority. After this ruling by the Judicial Council, the green-light has been given to a plan that moves us from unity in love to uniformity by law, with strict mandatory penalties, strengthened definitions that cause harm, and accountability taken away from bishops and the annual conferences. (If you are following the process, this is all old news).  I am glad that the provision for requiring oaths to serve in certain leadership positions was ruled unconstitutional, but it was still the will of the majority at General Conference. On the issue at hand, there is no room to do ministry from a different perspective. Those who want to make this room are being asked by many to “just leave” – or be subject to the new “inquisitional court” that will be established. That is where we are.

So, what’s next?  As we work through our grief, my hope is that we will join with others and focus on the calling God has given us – to bear one another in love and seek true unity of spirit (Eph 4:1-6).  Let us increase our resolve to make room for all, including those with traditional, centrist, and progressive perspectives, as we seek to listen and learn together, in respect and grace (that is possible and truly glorifies God), and in light of our current conversation, especially work to honor the gifts of our LGBTQ+ siblings and make room for them.  Let us promote a high(er) view of scripture where we honor the whole and seek God’s intended message in our time, using the royal law of love as our guide.  Let us affirm Wesleyan Holiness, defined through the virtues of humility, patience, and gentleness, as oppose to holiness defined by judgment of others, and zeal for our own righteousness.  Let us promote a strong sexual ethic rooted in the values of monogamy, faithfulness, and the virtues summed up with the word love.  Let us work towards policies built on a shared ethic of calling and character, as opposed to policies that make judgments around personal identity.   In sum, let us join with others to form a church that glorifies God.

Yes, some sort of division or “branches” is likely at a denominational level.  I hope that this possibility will increase our witness to the values we share. I believe that this is the calling we are being given, in this time, as we stay open to God’s work through us.

Inquisitions and Finding New Ways Forward

IMG_4576“Inquisition.” When I think of what happened at General Conference this is the word that keeps getting stuck in my throat.  Before this plan passed, our Judicial Council likened a part of the traditional plan to the establishment of an “inquisitional court.”  This is, in part, why it was ruled unconstitutional before it passed.

Since General Conference, I’ve heard several responses from people who seemed to favor this plan but now are softening it with expressions of empathy and by giving voice to the acceptance of different perspectives.  I applaud this effort, but have some questions.  Is it a fresh wind of the Holy Spirit? Is it motivated by true contrition?  Do backers of this plan believe that it went too far?  Or, is this just a way to lure those deemed as heretical into a trap?  Is it mere candy-coating, trying to make something seen as horrible by some sound nice?  I truly hope that it is the former at play, but the latter questions must be addressed.  Our common table must be approached with caution as long as the word “inquisition” hangs in the air.

In my local church I’ve had many conversations, some with people who have more traditional views and were wondering about why I was so grieved. After assuring them that I honor the living tradition of the church and respect traditional views within the whole body of Christ, I have tried to explain what passed. This plan was a move to achieve unity as uniformity.  It moves us from unity in love to unity by law. This plan establishes strict mandatory penalties for anyone who violates restrictions only on this one issue.  It requires persons to pledge oaths if they want to serve in certain leadership positions, again only around one issue.  It takes accountability away from resident bishops and peers and puts it in the hands of a globally elected body to enforce the rules as mandated.  And one more time, it was likened to an “inquisitional court.”  It breaks my heart to say those words in association with the church I love.

After this explanation, I hear, “I’m not for that.”  “That’s not who we are.”  I am discovering many “traditional compatibilists” (and “progressive compatibilists”), to use a term that describes those who have particular personal leanings but still want to sit at the holy table with their friends who have different views and to find a way to be in ministry together.  In other words, they want to practice being the body of Christ, which becomes the environment where we get to learn humility, patience, kindness, bearing one another in a love that does not insist on its own way, and maintaining the unity of the spirit in the bond of peace (Eph 4:1-6).  This is messy and holy work.

After General Conference, a fire has been ignited in so many who want to work for inclusion and the sharing of God’s love for all. That is one outcome.  Another is that much of the rhetoric, even from some who supported the traditional plan, sounds like the rhetoric behind the One Church Plan that received the majority of votes from U.S. delegates and was endorsed by 80% of our Bishops – calls for a higher unity, acknowledgement that we under a “big tent,” a desire to come together at the holy and open table where there is room for all.  Is this a fresh wind of the Holy Spirit?  I hope so.  I still want to be a part of that.

The Ordinary Work of the Spirit and the Way Forward

IMG_4576Holy Spirit Come! That is at the heart of my prayer as General Conference approaches. To understand the meaning of this prayer, my go-to source is John Wesley.  From a big-picture perspective, Wesley’s focus was on the way the Holy Spirit works through ordinary means and basic virtues, rather than extraordinary signs and wonder. The witness of the Holy Spirit is best revealed when we come together in holiness, which Wesley consistently defined with the virtues of patience, kindness, and humility, all wrapped up in the word “love.”  The Spirit is revealed, less in our opinions, and more in how we treat one another in the sharing of our opinions. In my mind, we could use a lot more of our energy being open to this witness of the Holy Spirit rather than expecting something extraordinary.

In his sermon “The Witness of the Spirit,” Wesley calls us to the “middle way.”  In doing so, he is not talking about politics, party, opinion, or beliefs; he is talking about behavior.  Even with strong opinions, faithfulness calls us to “behave” in the middle.  For Wesley, the “worst kind of enthusiasm” is where we are so convinced that God is in our opinions and that our job is to come to God’s defense and actually create division.  In contrast to this kind of “enthusiasm,” the Holy Spirit leads us to “steer a middle course.” On this way, to draw upon the scriptures, we work to break down dividing walls of hostility and seek unity in the One who not only brings peace but is our peace (Eph 2:14).  This way is defined by an eagerness “to maintain unity of the Spirit in the bond of peace” (Eph 4:1-3). To draw lines in the sand, and promote division is to be “devoid of the Spirit” (Jude 1:19).

After seeing this phrase in Jude, I had to do a little research. Sodom is used as an example. (We have seen this before in this series). As is often the case in the New Testament, the word “pornia” is used as a general term, often translated as “fornication” and here as “immorality.” It can be defined as objectifying others and using them only for our pleasure.  There is no doubt that this is against God’s will for us, but it is far from Jude’s main point (and that is important for our current debate). When Jude outlines “unnatural lust” he focuses on the way we use words to harm others and to get an advantage over others. To do this is to be “devoid of the Spirit.” In contrast, those who are with the Spirit keep themselves in the love of God and focus on sharing the mercy and peace of the Lord.  These virtues work only when we meet in the middle where we can then engage in the greatest challenge we are given, and that is to learn how to love one another.

To build upon Wesley’s understanding of the Holy Spirit, it is possible that God might come and give some extraordinary sign, but we have little reason to think that God will.  The Holy Spirit is already at work in the everyday and universal call to “steer a middle course.”  This cannot happen when we are intent on using scripture as a weapon to belittle faithful interpretations that differ from what we believe is the only right way. It cannot happen when we use good words – orthodox, evangelical, Jesus-loving, traditional, progressive, inclusive, gracious — as code words to create an “us and them.” Rather, God will be glorified in the way we love one another in our difference – with patience and kindness, without arrogance or envy, and never insisting on our own way. What a word! (I Cor 13:4-8).  If we were able to practice this faith, then I guess we could say that it would be extraordinary indeed.  Come Holy Spirit!