Tag: UMC

General Conference and Disaffiliation/Reaffiliation

Another post in the series – Beyond Soundbites and Towards Holy Conferencing (A Series on the Actions of General Conference). This series includes the topics of Abortion, Clergy Qualifications, Marriage, Israel, and Pronouns.

Paragraph 2553 is no longer an option for disaffiliation. And it is true that General Conference did not approve another plan where congregations could disaffiliate based on disagreements with certain positions in the Book of Discipline. General Conference did approve a Reaffiliation Plan to welcome churches home and to offer opportunities to rejoin the United Methodist Church.  In some ways, these two acts could be seen as sides of the same coin.

There may still be ways to bless those who want to leave the denomination, and processes could be developed, but looking at these two decisions together, the hope would be for something very different than what we found with 2553. This paragraph, inserted in 2019, caused great harm.  It forced us to focus on division rather than unity, disagreements rather than building community, and voting rather than discernment, with a winner-take-all outcome. It assumed that churches were objects that could easily be moved, when in fact the old saying is true – the church is the people.  It divided families, friends, and communities. It continued to turn siblings in Christ into issues and problems. It promoted the use of political tactics that do not honor the calling we have been given – to practice the love of Christ, with patience, kindness, and a humility that does not insist on its own way. If we are to be faithful, we can’t be in the business of schism based on disagreements.  This is not who we are called to be.  (See Eph 4:1-3; I Cor 13:4-8; Col 3:12-17, for starters).  

It may be helpful to note that those who disagreed with our policies around human sexuality between 1972 and 2024, did not have an exit plan, nor was one requested.  That was not the focus.  The focus was on advocacy, conferencing, and working for change, hopefully in a spirit of holy love and commitment to the Body of Christ.   As one who would identify as more conservative on these issues, said to one who had worked for these changes (me), “You didn’t leave when you were in the minority all those years.  I admire that. Why would I leave now.”

Another factor in not developing a new exit plan based on disagreement is the overall movement towards contextual freedom, rather than forced agreement.  With the actions of General Conference, pastors and congregations have more ability to engage in ministry in their particular contexts, as led by the Holy Spirit. The hope is to live more completely into the Wesleyan spirit of learning how to love alike, even if we don’t think alike about everything. 

To live into this hope, it is important to move beyond soundbites and mischaracterizations that are often intended to create more division.  (This has been the motivation of this whole series).  To review one example, we can point to the accusation that we now say that it is okay for single persons to have sex.  This is based on the removal of the line, “fidelity in marriage and celibacy in singleness.”  This phrase was a part of the qualifications for ordination.  The soundbite ignores the statement that replaced this one. In what is arguably a stronger statement, the call is to practice “fidelity, monogamy, commitment, mutual affection and respect, careful and honest communication, mutual consent, and growth in the grace and in the knowledge and love of God.” The point, in this context, is the kind of character and witness we want from our pastoral leaders, rather than focusing on a marriage license.   And still, if legal marriage is the concern, we can note that it is affirmed in multiple places in our doctrine and discipline, as the best way to live out this character and to provide the needed legal protections for both spouses and children involved. 

If we assume the worst in people, there may be ways to justify behaviors that would not be approved by some, but that could be true with the previous statement as well.  People could have claimed that they were not “single,” or turned to the traditional definition of celibacy as meaning “unmarried.” But that was rarely a concern because the primary purpose of the previous statement was to keep some out.  As the new statement stands, a high and holy calling is lifted up for all.  There is certainly nothing here to warrant schism.

Moving beyond soundbites and towards holy conferencing is key to life-giving discernment.  To do this in a way that honors Christ and our calling, we must find ways to limit the false accusations that cause so much harm – including the claims that we now promote immorality, or don’t believe in the resurrection or in the Bible (on this one I would invite you to read the post, “Wesley and Human Sexuality (and his commentary on often cited verses).”  If it is up to the Annual Conference to develop a process, strong safeguards must be developed to guide us in a much better direction than we experienced with 2553. 

To consider a request to exit the denomination, a review of key sections of the Book of Discipline might be in order, including our Doctrinal Statements, The General Rules, The Ministry of All Christians, and the section on the Local Church. Based on this understanding of who we are, the questions might be: What is it that leads you to a desire to move in a different direction – beyond one concern over recent decisions, which do not force any changes in how a congregation engages in ministry?  Is the room for mutual support?  Is there a way to come to an agreement that does not dishonor the sacrifices of generations and a future United Methodist witness within the community?

As was mentioned, General Conference called upon every Annual Conference to develop a plan for Reaffiliation, in a “spirit of grace.” This is what we are about! Welcoming! Practicing Hospitality! Supporting one another in mission! Being in ministry together, as a part of a connection that is larger than our own expression! Learning how to love alike, even if we don’t think alike about everything! Understanding that a methodist is not distinguish by our opinions or styles, but by the love of God written upon our hearts, to paraphrase Wesley’s words.  This is who we are!

We would love to help congregations that previously disaffiliated, to begin a process of discernment, which might include an assessment of the General Book of Discipline and our core understanding of who we are, along with an understanding of what it means to be a part of a connection.  Stay tuned for more information, as this process is developed. 

Beyond Soundbites and Towards Holy Conferencing (A Series on the Actions of General Conference)

This series is intended to give a more complete and graceful read on the actions of General Conference in 2024, and to help us move beyond the soundbites and critiques that are often meant to stir up more division. It has been written with input and support from the delegation of the Arkansas Conference of the United Methodist Church.

Topics include Abortion, Qualifications for Ordained Ministry, Marriage, The Israel-Palestine Conflict, and Pronouns. The complete series, to date, is below:

General Conference and Abortion

In some communications circulating about what happened at General Conference, what is being said about Abortion is particularly shocking. On this topic, we read that General Conference affirmed a “right to abortion,” renounced “abortion bans,” and adopted an overall position that is “pro-choice.” The words in quotation are in the commentaries.  They are not, however, found in the actual statement that came out of General Conference.  

In the statement from the Social Principles, there is one sentence that says, “In these limited circumstances, we support the legal option of abortion.” This is not described as a “right.” It is a conviction shared out of love and concern.  The limited circumstances include when the life of the mother is in danger and there are no other medical treatments and when severe abnormalities threaten the viability of the fetus.  The whole statement shares a “commitment to the sanctity of human life.” It “unconditionally rejects it as an acceptable means of birth control or a mechanism for gender selection.” It “supports measures requiring parental or guardian…consent.”  It opposes “late-term or partial birth abortion.”  It urges the seeking of “medical advice and pastoral counseling…”  It also speaks against “bullying or shaming people for their decisions or actions.”  There are also strong statements in support of access to reproductive health, especially for those who often have limited access.  There are statements supporting treatments for infertility.  There are no statements about “abortion bans” and the phrase “pro-choice” is not used at all.

In one letter that is being circulated, we read of how the following words were deleted: “We are equally bound to respect the sacredness of the life and well-being of the mother and the unborn child” (a statement from the previous Social Principles).  With the new and revised Social Principles, vetted through multiple sessions of holy conferencing around the world, these exact words are not there.  The sentiment, however, is expressed throughout, speaking of “the sanctity of life,” the “tragic conflicts of life with life,” and “the life of the fetus.”  

In this context, it may be worth comparing our statement to that found in the Social Witness of the GMC.  On the topic of abortion, the GMC statement is relatively short. It is only two sentences long.  It uses the term “sacredness” instead of “sanctity.” With a similar statement of exceptions, it “compels us to resist the practice of abortion, except in the cases of tragic conflict of life against life…”  It says, “we do not accept abortion as a means of birth control or gender selections,” where the Social Principles of the UMC uses the phrase “unconditionally rejects.”  

The GMC statement could possibly be considered a brief summary of the much more detailed and arguably stronger UMC statement. It would be so very-extremely-incredibly wrong to use this brief statement to stir up division, without conversation, based on what it does not say or to make it say something that it doesn’t to support one’s own agenda. That would be deceptive, to put it mildly.  At the very least, the differences here are not enough to warrant schism and the great harm that that causes within the Body of Christ.

To prepare for holy conferencing, and at the beginning of this series, it may be helpful to note that the Social Principles of the UMC do not carry the weight of doctrine or foundational teachings. They are “not church law” but instead “represent the prayerful and earnest efforts of the General Conference to speak to issues in the contemporary world from a sound biblical and theological foundation.” These principles are “intended to be instructive and persuasive in the best of the prophetic spirit,” while recognizing that the church is a “living body gathered from the many and diverse parts of the human community,” with a calling to love one another well in the midst of diverse understandings.  For a brief comparison, the preliminary Social Witness of the GMC, to be brought to their convening Conference, is intended to offer a “consensus vision transcending cultures” with expectations for congregations and those in leadership to affirm, endorse, and subscribe to the positions therein. In preliminary documents, it will require a three-quarters majority vote at the convening General Conference to make changes to the statements.

For more information, a draft of the Revised Social Principles is linked here.  The final version is being prepared for publication. The full statement on this topic can be found on pages 28-29.

General Conference and Clergy Qualifications

When it comes to who Churches and Boards of Ordained Ministry can consider as candidates for ministry, one restriction was removed. That one restriction centered around the word “incompatible” for one group of people. Now candidates can be considered based on their calling and character, faithfulness and fruitfulness, without this one barrier standing in the way.  Putting this in context, it is worth noting all the qualifications that remain.  The qualifications to be considered for ordained ministry include faith in Christ, gifts for ministry, affirmation of the holy scriptures, accountability to the doctrinal standards of the church, and more.  This list is long and life-giving for the church as a whole.  In all of the rhetoric, with much of it intended to cultivate division, this context is important if we are to make faithful decisions.

General Conference also removed the statement that called clergy to practice “faithfulness in marriage and celibacy in singleness.”  This has led to accusations of opening the door to polygamy, fortification, adultery, and immorality, even when there are other statements that directly address these concerns. Putting this in context, it could be said that the call to a moral life was strengthened, not weakened.  The General Conference added a call for “fidelity, monogamy, commitment, mutual affection and respect, careful and honest communication, mutual consent, and growth in the grace and in the knowledge and love of God.” What blessings might come if our ministry focused on the cultivation of these values for all?  This statement opens the way to evaluate relationships by much more than a marriage license, especially when, up to this point, some legal marriages would not have been recognized by the church because of a statement that was used to keep people out.

Since much of the negative rhetoric is coming from those committed to the GMC, it may be good to make some comparisons.  Most of the qualifications in their statement resonate well with those of the UMC. On this one consideration, the GMC statement calls for “fidelity in a Christian marriage between one man and one woman” and “chastity [rather than celibacy] in singleness.” In the GMC, this criteria also extends to laity serving in the church. In the experience of pastors, more and more couples who have come to talk about getting married are older and already partners together. That is reality.  Some are active in the church and perhaps called to explore ordained ministry. Depending on how this rule was enforced, they could not be considered.  General Conference, in 2024 and in the contexts in which we find ourselves, has opened the way for us to name and encourage the values that are life-giving for all, and to affirm the blessings of marriage for all who feel called into this commitment (which will be the topic of the next post).

 General Conference and Marriage

Information beyond soundbites may be the key to the faithful work of finding agreement, building consensus, and making faithful decisions. What does the Book of Discipline say about marriage? Marriage is affirmed as “a sacred and lifelong covenant,” a union with “one another and into a deeper relationship with God and the community of faith.” This is important because it calls those getting married in the church to be a part of the faith community.  In terms of policy, it might be helpful to start here, trusting that marriages in the church would be for those whom some in the congregation, including the pastor, would have already given a blessing.  A relationship would have already been formed.

Our new principles allow for the understanding of marriage to be between two persons or between one man and one woman. This change opens the way to consider matters of human sexuality with humility and to focus on the virtues that are life-giving for all, rather than a double standard for some.  It allows us to remain true to the primary purpose of marriage, in the Wesleyan tradition – to grow in holiness and to “reflect a continued willingness to grow together in Christ…and cultivate a covenantal bond that encompasses intimacy, grace, and love.” We can turn once again to the call for “fidelity, monogamy, commitment, mutual affection and respect, careful and honest communication, mutual consent, and growth in the grace and in the knowledge and love of God.” (For more on this statement see the previous post on Clergy Qualifications; that is the context for this understanding of the values needed for a healthy marriage and life-giving relationships in general).

Next, there is an affirmation of civil marriage, the legal recognition of domestic unions by the state which is vital for guaranteeing family stability, regulation of inheritances, and assuring the rights, benefits, and protections for spouses and children.  This is why marriages through the church also require a license. With the expansion of our understanding, room is made to bless marriages in different cultural contexts and to honor the norms and laws in different countries. One country does not get to dictate the practices of another.

There is so much more within the statement, including paragraphs on child marriage, polygamy, and a careful statement on divorce, which “may become a regrettable but necessary alternative when marital relationships are strained beyond repair or become destructive…” It is made clear that “we do not support efforts to withhold ministry from divorced persons…”

In making faithful decisions, it may be helpful to note what the GMC says.  There is one short statement: “We believe that human sexuality is a gift of God that is to be affirmed as it is exercised within the legal and spiritual covenant of a loving and monogamous marriage between one man and one woman.”  One question might be: Is this the only way to understand human sexuality?  From a UMC perspective, human sexuality is expressed in many ways, from our style and dress to our natural attractions, to how we interact with one another.  It can be expressed through our desire for intimacy at all levels of relationship, from holding hands, to a kiss, to decisions about commitments and how we might express the values listed above. The affirmation, support, forgiveness, grace, and teachings of the church can be helpful all along the way.

Within the GMC Provisional Discipline, marriage comes up in one other place, in the non-discrimination policy for lay persons in ministry. We read, “There shall be no discrimination on the basis of gender, race, color…” and then there is one exception:  “As a part of our witness, individuals employed by the church shall subscribe to the doctrinal and moral standards of the Global Methodist Church and give evidence of the same in their life and ministry, including faithfulness in marriage, understood to be between one man and one woman, or chastity in singleness.” A person who may not fit into this strict definition cannot serve in ministry, regardless of calling, character, faithfulness and fruitfulness.

In terms of developing a wedding policy, it is possible to start with the trust of the pastor as the one who develops relationship with a couple and who make decisions about marriage in the church, and to keep the policy more about the logistics of building use.  It is possible to have a position that honors more than one perspective on same-sex weddings in the church, hopefully with much agreement and support of our understanding of marriage as a whole. It is possible to make policy statements about allowing, or not allowing, same-sex weddings.  It would be advised to do this by seeking consensus and with careful discernment around all that the Book of Discipline says. Rushing into a vote is often divisive and causes harm.

For one more new statement, the Book of Discipline says that no one, pastor or congregation, will be “penalized for performing or refraining from performing a same-sex wedding.” As with so many statements in the Social Principles, the hope is to make room and give grace.  The focus is more on how we treat one another than it is on giving hardline stances.  The hope is unity, not division.  As we navigate this new territory, It might be helpful to compare our life together in a faith community with that of a marriage, remembering that the scriptures also use this analogy.  What might this look like?  How might we navigate our discernment together through this lens? How might we love with patience, kindness, and with a humility that does not insist on its own way?

A draft of the Revised Social Principles, before amendments, is linked here . The statement on marriage, before the change to add “between one man and one woman,” can be found on pages 22-23.

General Conference and the Israel-Palestine Conflict

The way this conflict is being used in soundbites, for the purpose of cultivating more division, needs to be challenged.  In one document that is being shared, it is reported that the General Conference voted “to lobby the U.S. government to end military aid to Israel.”  The insinuation is that the UMC is anti-Israel.

One petition that is being used to cast shade on the UMC, in its original form, focused on the lack of “a just and lasting peace for the Palestinian people.” (Resolution R6111, found in the Book of Resolution since 2004).  Through the committee debate, this was changed to “both peoples.”  The original petition urged “the U.S. government to end all military aid.” This was changed to “all governments.” Even the original petition did not say military aid “to Israel,” as the report claims,” but “in the whole region.” The call was to redistribute funds to support the work of “humanitarian health and educational work…”  The resolution calls for support of ecumenical and interfaith bodies that advocate for Palestinian self-determination, while affirming “Israel’s right to exist within secure borders.” It calls for “the Palestinian Authority and Palestine religious and political leaders to continue to publicly condemn violence against Israeli civilians and to use nonviolent acts of disobedience to resist the occupation and the illegal settlements.”  This, and the other resolutions that deal with this conflict, are calls for peace, according to the call of Jesus and the scriptures. 

It is important to note that this came to the Conference in the form of a Resolution. Any and every United Methodist can submit a resolution to be considered with the title of their choice.  We should not be drawn in by the title alone. The Israel-Palestine conflict was the subject of several resolutions that were debated and voted upon in committees.  On the whole, these resolutions are non-binding and have no financial implications.  Those that pass (sometimes with significant alterations) become the perspective of the majority within the committee at General Conference, offered for guidance and discernment – not as law.   

Given the nature of Resolutions in general, and the content of these resolutions, there does not seem to be enough to warrant calls for more division among us.   All of us can find resolutions with which we would disagree, or at least would restate in another way.  They are offered for guidance and discernment, from elected delegates from around the world.  They do not justify schism and the harm that brings to the body of Christ.

A link to the Book of Resolutions 2016 can be found here. The new edition is being prepared for publication.  In this version, resolutions concerning Israel and Palestine can be found on pages 602-610.

General Conference and Pronouns

In response to videos that are circulating to show people introducing themselves at General Conference, with the intent of stirring up division, it is important to remember that there were thousands of speeches at General Conference, on the floor and in committees.  These videos, making the rounds on social media, show a selective and small sampling. They are acts of deception.  The slow cadence that is highlighted and made fun of was encouraged as a way to honor the many languages represented and to assist interpreters. The encouragement for each speaker to identify themselves as clergy or laity, along with their conference, age, ethnicity, sex, and with other identifiers important to the speaker, was about making room for all voices and honoring all children of God. This was monitored and on one day it was reported that just over 50% of those speaking at mics that day were female, which was a first in the history of General Conference. It is sad to see people making fun of what could be described as an intentional effort to model the very kin’dom of God.

In many gatherings in our world today, there are those who encourage the naming of pronouns as a part of the way we introduce ourselves, typically using the phrase, “my pronouns are he-him, she-her, they-them, he-they, etc.”  This was not required at General Conference, nor was it something asked for by the monitors.  Many did choose to add these identification markers.   From the perspective of many, receiving this graciously and with an open heart was (and is) a good thing. Even if there are only a few (or even only one) who prefer non-binary pronouns, giving such grace can be seen as a way to love one another well.  Even if there is disagreement, why dis-grace this perspective?  What purpose is served by casting negative perceptions with words like elitist, woke, and accusations of not believing in the Bible? These are some of the comments that are being widely shared among us.  Truth is found in a more complete and gracious read.

Naming the Joy (of Being UMC in this Moment)

Let me count the ways for why I am proud to be a United Methodist in this moment and give thanks to God:

* Because the word “incompatibility,” as it has been used to create a judgement and a barrier only for some, is gone!

* Because barriers have been removed that have kept us from considering candidates for ministry based first on calling and character and commitments to Christ.

* Because we have new Social Principles that focus more on how we are to treat one another rather than offering hardline stances that divide and are intended to be general enough to find meaningful application in different contexts and cultures.

* Because we can now more freely promote values and virtues that are life-giving for all, rather than setting up a double standard for some.  

* Because a path has been opened to practice ministry in ways that honor different contexts and cultures, while also emphasizing our unity in mission and in sharing a Wesleyan witness in the world.

* Because there is a spirit of grace among us that honors those who are not as eager to celebrate yet are willing to give room for this and who continue to be in community.  Thank you! After General Conference 2019, I (and many) had to make decisions about staying/remaining/abiding, as Christ calls us to do. Reasons included those that we have heard in recent appeals from the Conference – a resolve to share convictions in a spirit of trust, humility and grace, in great appreciation for a community of faith where we can struggle together and love one another even as we disagree.  This is the United Methodist way. It is hard.  It is beautiful. And it is sometimes pretty messy as well.  

* Because there is room for all in the wideness of God’s mercy.  And as human beings we all need this!

How might you name this joy? What language would you use to invite others into this hope, and into a new season of ministry as the UMC?  

Reflecting Forward – (some first thoughts on General Conference)

General Conference is in the books!  It was historic, messy, and beautiful. Worship with siblings from around the world was profoundly centered in Christ, deeply rooted in scripture, and sooo inspiring.  The spirit of the Conference was like nothing I have experienced before in this setting.

Throughout the Conference, there was an attentive gracefulness to hearing the gospel shared through a wide diversity of perspectives.  There was an intentional effort to make room for all voices. And the “wideness of God’s mercy” was lifted high. From my perspective, it was inspiring to see delegates live into this practice of radical hospitality that started with introductions that allowed persons to identify themselves as clergy or laity, along with their conference, age, ethnicity, sex, and with other identifiers important to the speaker.  This practice helped all of us to be attentive to the goal for a balance of voices and to help us all reflect on our own place at the table.

It has been hard to read attempts to dis-grace this work with name-calling and accusations.  I wonder what purpose was being served by casting such negative perceptions with words like elitist, completely corrupt, radically liberal, woke, and accusations of not believing in the Bible.  I could venture a guess. 

Some big decisions were made, and much of the attention has centered around matters of human sexuality.  While this accounted for only a few of the petitions before us, these were big! So much of our focus has been around these matters.  In my opinion, we are able to set some things right.  

I was blessed to work on the Faith and Order Committee which brought forth legislation to remove harmful language that has served as a barrier to some for decades. Now the door is open to consider all candidates based on their calling and character, faithfulness and fruitfulness. While one barrier was removed, it is worth noting all the qualifications that remain.  The qualifications to be considered for ordained ministry include faith in Christ, gifts for ministry, affirmation of the holy scriptures, accountability to the doctrinal standards of the church, and more. This list is long and life-giving for the church as a whole.

We approved language that gives pastors and local churches agency and freedom around marriages of same-sex couples. No one will be penalized for performing or refraining from performing a same-sex wedding.  The language is now neutral. From my personal perspective, some leaders are making a little too much of how congregations don’t have to change anything.  While that is true. I also think this is an opportunity to invite change.  This contextual freedom will give us an opportunity to focus on the virtues that are life-giving for all when it comes to marriage, rather than being bound to a double standard that has caused great harm to some.

I love the perspective of one who identifies as “conservative” saying that the rules that have been in place were not only restrictive but were also condemning. By removing them we are simply making the church look more like the kin’dom of God. To sum it up in a sentence, the word “incompatibility,” as it has been used to create a judgement and a barrier only for some, is gone! Glory to God.  

We approved new and revised Social Principles. I love the way these principles focus more on how we are to treat one another rather than offering hardline stances that divide. These principles are intended to be general enough to find meaningful application in different contexts and cultures.

There does seem to be a powerful propaganda machine with the purpose of causing further division in the Body of Christ. For one example, I saw a report that we now promote polygamy, with the follow-up question, “What’s next?”  This came with a quote of the general statement on human sexuality in the Social Principles, while leaving out the statements directly on marriage that include the word monogamy, and a direct statement saying that we do not condone polygamy.   

Others have said that we now promote immorality, when in fact we strengthened our understanding of morality rather than weakened it when it comes to marriage and sex.  We added words calling for fidelity, monogamy, commitment, mutual affection and respect, careful and honest communication, mutual consent, and growth in grace and in the knowledge and love of God.  This came out of my committee as well. 

For a personal commentary, the Greek word often translated as sexual immorality is the word “pornia.” It could be defined as any attempt to turn another child of God into an object or an issue, to be used for personal pleasure or gain.  Attempting to define this word by only pointing to one group of people may just be the heighth of immorality. There is nothing biblical about this projection.     

Moving on. 2553 is gone! May healing come from the great harm that was caused and may we confess our role in this as a conference. We may be able to find ways to bless those who desire to leave the UMC, but I hope we never again endorse and implement a process for congregations to vote in this way, especially when the winner takes all.  That never felt very Christian to me.  And by virtue of my position in the Conference I have directly seen the great harm that was caused – and yes, our own policies and the way we implemented them are implicated as well.

On the last day, and after days of debate, a budget was approved that amounted to a 42% decrease.  This is a “rubber hits the road” acknowledgement that we are moving into a new season as a denomination.  We will have to find new ways to live into our calling. Perhaps we have no choice but to see this as an opportunity.    

And perhaps the biggest development of all was the passing of a plan for regionalization and the concept of giving contextual freedom to engage in ministry, while supporting one another in mission and in the calling to be a Wesleyan witness in the world.  This concept, contrary to some reports, had broad support at General Conference across the board, including from Central Conferences in Africa, the Philippines, and Europe.  

To close for now, I want to say that it was an honor to be in the room where this all happened and to play a small role in it all.  The whole delegation was amazing and worked, prayed, worshiped, and played hard – and a lot of this happened long before we arrived in Charlotte.  Thanks to the Arkansas Conference for entrusting me and us to this holy task. 

And during conference, some of us got together and made the decision to change our Facebook forum from “Arkansans Staying United” to “Being UMC Arkansas.”  Here’s to Being UMC! The new season has begun! May God be glorified!

2548.2 “If You Know You Know” or “History with an Eye to the Future”

The adage is true about being doomed to repeat history if we are not aware.  Thanks to a recent podcast hosted by Dr Ashley Boggan Dreff, our General Secretary of Archives and History, light has been shed on how paragraph 2548.2 in the Book of Discipline developed and how it has been used.  As one person said on the floor of the 1948 General Conference, “We all know what this is about,” even though the purpose was never specifically acknowledged. As “white flight” became a reality, this paragraph was added to deal with property where there was no longer a thriving “white” congregation.  Thoughts of revitalization and building diverse communities of faith may have been seeds in the hearts of some but were not a part of the collective hope at the time.  The only lens through which solutions were sought was the lens of segregation and a desire to maintain separation of races.

This paragraph authorized the United Methodist Church to be able to deed property to Pan-Methodist denominations or to other evangelical denominations.  In addition to the UMC, there are five other denominations within the Pan-Methodist Communion, all formed specifically for African Americans.  The largest of these is the African Methodist Episcopal Church (AME).  While there may be elements of goodness in the motives, this goodness was also mixed with a complicity to sin.  Relational dynamics are still complicated in this way.  What can we learn and how might be grow in ways that glorify God?

Once again, the struggle is between inclusion and separation, only in a different context.  At issue is how we relate to certain persons who want to be a part of the church, who want to make a commitment to the values of the church and want to grow with other in the love of Christ and who might consider themselves a part of the LGBTQ+ community. On one side are those who believe we must approach matters of human sexuality with more humility and less judgment and, when it comes to marriage and relationships, focus on the virtues and values that are life-giving for all. Those calling for separation, want to draw much harder lines around traditional definitions of marriage, not only in terms of the values of faithfulness and love, but also in terms of gender and sexuality. Limiting relationship in this way is not seen as exclusion but as giving witness to what is truly good for all.

Concerning leadership, the lines are similar.  When discerning leadership, some want to focus on call and character, while others want provisions that could keep conversations about calling and character from ever being considered.  How a person looks and identifies is where the first line is drawn.   

Calls for separation come from those who cannot faithfully stay within a denomination that allows others to cross this line.  It is claimed that separation is needed so that all can practice faith in ways that are comfortable for them.  I can hear the line I heard often growing up, “They worship differently than we do.” 

To support the call for separation, some claim that this need for separation is about more than human sexuality.  It is popular to claim deep theological differences, often by highlighting extreme examples and then generalizing these examples to implicate the whole.  It is also interesting how extremes on the other side are ignored.  As we engage in this struggle at Annual Conference, we all need to be assured that there are not major attempts to change our core doctrine.  Doctrine is not what this is about. 

It is interesting how advocates of separation/division/schism have gravitated to this paragraph with such a morally complicated history.  This should give us all pause – first to reflect on what is right – and then to also notice the many other problems with using this paragraph.  Concerning the legislation built upon paragraph 2548.2 that we will likely see at Annual Conference: 1. The paragraph deals with transfer of property from one denomination to another. It does not create a process for congregations to disaffiliate.   2. The legislation binds the authority of the bishop, cabinet, and others listed in the paragraph.  Even if these parties agree, they cannot be bound to act in particular ways by legislation.  3.  The GMC as a denomination is not yet organized.  How can we approve a denomination before it exists and before we know if there will be any mutual recognition? We’ve heard representatives of the GMC say that they cannot enter into a communion agreement with the UMC until they have had a general conference that can make such a decision.  4.  The legislation will likely call for a simple majority vote as a possibility, relying on this paragraph that calls for a majority vote by both denominations (not local congregations).  The Judicial Council has already ruled that any disaffiliation must include approval by a 2/3 majority. (Decision 1379).  This is the standard for important decisions that have such effects on people.  One could point to the GMC Book of Doctrine and Discipline to see how this threshold is used for important decisions. In that book, the threshold of 3/4 is used for some decisions.

As United Methodist we live together under a trust clause that calls us into covenant together and is deeply rooted in our Wesleyan tradition and in scripture.   With this connection, each of us can go into any UMC and say, “I’m a part of this.” “This is my church.”  May we be careful and conservative about how we change this sense of trust and allow our churches to be transferred to another.   With this move we risk leaving whole communities without a United Methodist presence and perhaps without a congregation that represents the values we hold dear. Let us support those, in all congregations, who desire inclusion or are willing to live and worship together in a denomination that supports inclusion – the United Methodist Church. Let us all pause before we give this away.   What is this all really about? 

GMC Shock and Awe

Google GMC and you get a car company. Spell it out and you get the Board of Global Ministries of the UMC. And yet, it is easy to find information about the new denomination called the Global Methodist Church.  There are many remarkable, even shocking, things about this proposal. Here are a few personal observations.

To start with, the word “homosexual” is not used anywhere, nor is the word “incompatible,” even though this has been at the center of the struggle for years.  I applaud this positive and progressive move. No one should be defined by a “single story” of their lives, especially with a word that was listed as a psychological disorder when originally put into the Book of Discipline and is still misused in some translations of scripture to connote abusive, promiscuous, and hedonistic behaviors.  All agree that such behaviors are incompatible with Christian teachings and not to be “practiced.”  The irony here is that the UMC could be left with the baggage of this language.  

In this struggle, we now read this from the GMC: “We believe that human sexuality is a gift of God that is to be affirmed as it is exercised within the legal and spiritual covenant of a loving and monogamous marriage between one man and one woman.”  This statement begs questions like, can human sexuality not be affirmed in any other way?  What about a kiss on a date? Is human sexuality not expressed through the way we present and see ourselves?  And with these high ideals of legal, spiritual, loving, and monogamous, why is divorce not mentioned anywhere?

The very next statement reads, “We are saddened by all expressions of sexual behavior that do not recognize the sacred worth of each individual or that seek to exploit, abuse, objectify, or degrade others, or that represent less than God’s intentional design for His children.” This statement starts so well, but then ends with code-words that lump a lot of faithful people into this list of truly harmful behaviors, as those in need healing because of “brokenness in their sexual lives.”  This is “saddening.”  

In a similar vein there is an explicit call to inclusiveness.  Again, it starts well, inviting openness and acceptance of many. And then it comes to gender with an explicit definition that leaves no room for anything other than a strict binary understanding. Gender is defined “by a person’s immutable biological traits identified by or before birth.”   Many would use the term “sex” in this way, with gender referring to self-identity, and how one fits into expected roles within a particular culture.  This statement, however, draws a hard line, alienating and singling out some who do not “fit.” 

And then it goes further. While all may “participate in the spiritual life of the Church…inclusiveness means the freedom for the total involvement of all persons who meet the requirements of our Book of Doctrine and Discipline in the membership and leadership of the Church at any level and in every place.” Suddenly it becomes very exclusive! I wonder who can stand up to this scrutiny and who gets to be the judge! In terms of policies, the move to a congregational system of selecting leaders might also delude commitments to inclusiveness at other levels as well – for women and minorities. (There are lots of policy implications to consider around this – term limits, trust clause, no guaranteed appointments, etc.).

In terms of doctrine, the similarities with the United Methodist Book of Discipline are hard to miss. There are certainly not enough differences to warrant schism.  One big difference is the inclusion of creeds more directly into doctrine.  This is a shift since John Wesley removed the creeds from statements on doctrine and put the Apostle’s Creed into the official liturgy.  In the UMC, we are to be formed and transformed as we affirm the creeds together in regular worship.  Is there danger in separating them from this context and using them to enforce “right belief” independent from worship?  It seems to me that such questions could bring us into conversation rather than pull us apart.

In the UMC, the Social Principles are not law. They are intended to be instructive and persuasive, while “acknowledging differences in applying our faith in different cultural contexts as we live out the gospel.”  In the GNC, the statements of “Social Witness” do seem to be enforced at a stronger level.  Yet, once again we see a softening.  In earlier drafts, the “Social Witness” represented a “clear and unified voice,” with direct implications for policy.  In the latest version, it now reads, “As a global church, our Social Witness represents a consensus vision transcending cultures…It is a summons to prayerfully consider how to “do good” and “do not harm…” It almost sounds United Methodist! 

Don’t get me wrong, there is much in place to make change difficult, including a threshold of a three-quarters vote to change the social witness.  And there is talk of strengthening stances at a convening conference.  That seems to be part of the strategy. But, as the saying goes, “life finds a way.” We might add, “Love finds a way.” Our living God finds a way.  As a new denomination is being proposed, they seem to be leaving room for change, perhaps struggling with how to be a global church built around one perspective or “party,” and recognizing the overtones of colonialism in this attempt. Perhaps God is getting in, through the cracks, and revealing the harm that is inflicted when a party forgets that it is “part” of a larger whole and tries to become a whole unto itself.  All of this leads me to wonder, what is this really about?  And, can the UMC be a church where all are welcomed and honored and where our willingness to engage in hard and holy conversation is a part of our witness to the world?