Tag: Unity

Front Row Seat (Reflections on a Church Conference to Disaffiliate)

As a representative leader of the UMC, I sat on the front row of a Church Conference where I heard of how the UMC is led by people who are “incompetent and immoral,” who “trade God’s Word for the secular ideology of the world,” who “abandon doctrine” in order to not offend anyone, and who want to bend our will to “pagan cultural Marxism.” It was all part of a continuing effort to build a “damning case against the UMC.”  Damn! Condemn! Declare as evil! As I listened, I could not think of any leader who deserved such hurtful and judgmental attacks, even considering isolated examples. The main speech concluded with a prayer calling for us to part ways as Paul and Barnabas did and to love one another even if from afar – familiar talking points, shared as pleas to God.

To counter this narrative, I heard grace-filled speeches calling for unity in love, even in the midst of different perspectives.  I heard of how a few isolated examples do not represent the whole. I heard of a trust in the Holy Spirit to keep us all centered, allowing us to honor perspectives that stand at the edges of theological interpretation. This is a dynamic that has always been a part of healthy congregations.   I heard much love for the UMC and for our doctrine, liturgy, mission, and ministry. I so appreciated the spirit with which these truths were shared.  

When the votes were counted, however, division won the day – by 4 votes.  It was winner-take-all! There were no provisions for those who want to remain UMC, many of whom have given of their tithes, taught Sunday School, and shared in holy communion and potlucks for years. There was no honoring of the larger church that had given pastors, provided equipping and resources and offered an opportunity to be a part of a global mission bigger than ourselves.  I thought of the person who said, after hearing of a love for our doctrine and discipline, “the videos I watched told me you would say that and that you would be lying.” That’s the spirit that won the day.   

For me, it felt as if the Spirit of God left the room, leaving the space as something other than holy.  I then looked up at the stained-glass image of Jesus, and I sensed the presence of Christ.  Knowing that Living Lord was there for all, I especially sensed his presence with those whose hearts were broken and who were fighting back tears. I want to stand with these beloved and faithful souls as well.   

A Heartbreak Playlist for General Conference

I was talking to my daughter about preparing as a delegate to General Conference, and she said, “Dad, you need to make a breakup playlist.” Since music has always been the

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first language of my soul, I immediately knew this was a good idea. It would be cathartic if nothing else. Here are a few that would be on my list – and some outside the hymnal and worship song charts:   

Under Pressure – David Bowie and Queen

This song is filled with happy, meaningless words uttered to block the pressure that comes when reality gets through and we notice families breaking apart, people in the streets, and the terror of knowing what the world is about. The answer to this “pretending” and “pressure” is found in that very “old fashion” word – LOVE.  This love is hard because it dares us to care and to change, as the song says.   I wonder if this is our “last dance,” or last chance, to give this witness.

What About Us – Pink

In my imagination, I hear this song as an anthem (fight song/lament/plea) from youth within the church to its leaders.  Imagine “billions of beautiful hearts…children that need to be loved” who were willing “come when we call,” deliver this indictment: “And you sold us down the river too far.”  “What about all the times you said you had the answers?  What about love?  What about trust?  What about us?  This song – this prophetic word – haunts me.  

Say Something – Christina Aguilera

This song can also be heard from the perspective of children and youth singing to the church.  The words ring in my ears – “I would have followed you.  Say something, I’m giving up on you.” With such a plea how can we be silent…or only share “under pressure” words.   

Dreaming with a Broken Heart – John Mayer

For me, the title says it all.  I continue to dream of a church where there is room for all, a church that sees diverse perspectives as a blessing that helps us fulfill our calling to learn how to love one another.  In reading the DCA and other legislation around proposals and protocols, I wonder, however, if I just need to wake up and realize that it really is “gone, gone, gone, gone, gone.”

The Heart of the Matter – Don Henley

This song keeps welling up in my soul.  I encourage you to listen – and read the words.  I invite you to join me in prayer that we would all open our hearts to the heart of the matter…

A Heartbreak Playlist

This started as a “breakup” playlist. In the process, it became more of a “heartbreak” playlist.  I am reminded that God loves a broken and contrite heart.  That’s the way love gets in – to the heart of the matter.  What songs would you add?  What if we developed a General Conference Playlist with songs meant to nurture broken hearts and cultivate softened hearts?  I wonder if the Holy Spirit might work through 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.

Inclusion at the Core of the UMC Constitution and Tradition

IMG_4576With another General Conference quickly approaching, and as a delegate, I have spent some time re-reading our constitution in the Book of Discipline (BOD).  Interestingly, it is all about unity! We see this theme in almost every paragraph.  It is clearly stated that “dividedness” is a hindrance to our witness.  We are called to confess, in humility, our brokenness and seek opportunities for reunion, “in the confident assurance that this act is an expression of the oneness of Christ’s people.”  We are then to “strive towards unity…at all levels of church life.” I wonder how we could have strayed so far?

As a matter of constitutional proclamation, we are also called to work towards inclusion, “without regard to race, color, national origin, status, or economic condition.”  Scriptural Unity is not to be found by dividing into like-minded camps or by excluding others.  It is not found in our agreement over things that do not “strike at the root of faith,” but in our coming together in environments where we can practice our calling to love with patience, kindness, humility, and without insisting on our own way. That glorifies God!

The BOD gives us powerful guiding principles for how we can strive for this unity of spirit. Later in the BOD, we are challenged to seek unity in the midst of both continuing “historic tensions” and as “new issues continually arise and summon us to fresh theological inquiry.” In this light, we affirm our rich diversity of perspectives and see this as a sign of health within the Body of Christ.  We affirm that “our faith is enriched by indigenous experiences and manners of expression.” As a guiding principle, in this diversity, we believe that “we are held together by a shared inheritance and a common desire to participate in the creative and redemptive activity of God.” I wonder what conferencing would look like if we were more faithful to this charge?

By taking a small leap, we can also say that inclusion is at the heart of our tradition, defined as the living faith that honors those who have gone before us rather than the dead faith of the living.  With this definition, I do not think we should use the word “traditional” to describe the policy (It is no longer a plan) that is before us.  This policy is built on a mandate to exclude, punish, and strengthen stances that cause harm.  Even the Judicial Council has likened this policy to an “inquisitional court.”   This policy does not honor our living tradition. I would love to re-claim this important word for all of us rather than letting it be co-opted to describe one segment of the church and for the only purpose of judging some among us as incompatible. That seems so unconstitutional to me – not to mention unchristian.

The abuse of the Book of Discipline (BOD) in times of contention is similar to the abuse we see with scripture – proof-texting, selective literalism, and focusing on the letter of the law rather than the spirit.  It is used too often to announce the speck in the eye of some while ignoring the ways that others do not follow our discipline and doctrine.  That list is long for all of us.  We hear cries against disobedience when we could acknowledge that principled resistance is a legitimate approach within our covenant and our democratic process of discernment.  Where some practice this kind of resistance by pushing through a plan known to be unconstitutional, others resist rules and language believed to be exclusionary and incompatible with both the spirit of the BOD and the living tradition of the church,  Our covenant can honor this tension as we continuously strive for unity around the values of faithfulness and love.

Rather than using the BOD against one another, we could see it as a resource to help us build a church that truly glorifies God.  As we approach another General Conference, I would encourage us all to prayerfully read the constitution before we get too involved in all the legislation that will come our way.  There is something to be said about putting first things first.

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.

Love Still Grows Here (A Church Council Response after General Conference)

653D2175-7F64-4A20-8469-8F10A9BF51BFThis week we held our first Church Council meeting after General Conference. As an outcome of our conversation, we want to say: “Love still grows here…for all people.” We also affirmed the pastoral letter that was sent out last week and want to highlight this idea: To live into our calling to bear one another in love, with all humility, patience, and gentleness, and to maintain the unity of the spirit in the bond of peace (Eph 4:1-6), “we must humble ourselves and admit that we don’t understand everything about matters of sexual identity and orientation, but we want all to know the love of God. We believe that all persons are created in the image of God and have much to offer. We want to cultivate an environment where all people can grow in faithfulness and in the life-giving love of Jesus Christ our Lord.”

This affirmation grew out of rich and respectful conversation. In this council meeting, there were heartfelt calls to respect those who have different views from our own and affirmations that this diversity of thought glorifies God. There were calls to welcome all people without judgment. There were statements of hope that we could be a place where LGBTQ+ persons were not seen as our issue or cause, but as beloved children of God with us all. There was a shared agreement that legislation at the General Church does not have to define who we are, as individuals nor as a congregation.

We also affirmed our “Love Grows Here” statement which includes these words: “We are a community of open hearts and open minds, built upon the love of God as revealed through Jesus Christ and cultivated through the continuing work of the Holy Spirit. We accept people wherever they are on their faith-journey and believe that a variety of perspectives helps all of us to grow. We come together, not to agree on everything, but to learn how to love, forgive, bless, and honor one another. In this way we practice for our place as citizens of God’s expansive kingdom which is always bigger than our finite perspectives. While we proclaim the core doctrines of the Christian faith as given to us through the scriptures and historic creeds, we are also willing to ask questions of interpretation, to struggle with difficult issues, and to engage one another with respect and compassion. As John Wesley, the founder of the Methodist movement, once said, ‘As to all opinions which do not strike at the root of Christianity, we think and let think.’ In another place he said, ‘In essentials unity; in nonessentials freedom; and in all things love.’”

Your Pastors and Church Council invite all of you into this vision at this crucial time. May we all work together to give this witness to the world, and to our own beloved denomination. “May love still grow here…for all people.”

***

As background, our meeting started with Pastor Michael sharing his assessment of General Conference. He began by saying that he did not expect agreement from everyone. “My role,” he said, “is not to build agreement with my perspectives but to interpret the scriptures in ways that challenge people of all perspectives and opinions to grow in their own relationship with God. Godly transformation of heart comes from this challenge, probably more than from easy agreement.”

He shared his advocacy for the One Church Plan, the plan endorsed by 80% of our Bishops, but did not pass. This plan was a call to a higher unity and to offer space for pastors and congregations to be in ministry within different cultural context. He also shared his opposition to the Traditional Plan which did pass. This plan retains current restrictive language around homosexuality and adds measures to enforce these restrictions. He said, “My opposition was not because I wanted to stifle traditional voices and views within the church. I have given my life to honoring the living tradition of the church. While I do believe that changes need to be made in our Book of Discipline, my major concern was with the sprit of what was passed. In my opinion, we moved from unity in love to unity by law, from a unity of diverse gifts to unity as uniformity. This plan establishes strict mandatory penalties for anyone who violates restrictions and 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. Before this plan passed, our Judicial Council (the equivalent of the U.S. Supreme Court) likened parts of this plan to the establishment of an “inquisitional court.” Friends, it breaks my heart to say those words in association with the church. I do not believe we should be trying to make this sound acceptable.”

Much of this traditional plan was ruled unconstitutional before the vote was even taken and yet it still passed by 53% to 47% of the worldwide delegates. It is worth noting that a majority of the U.S. delegates were against this plan. There were also many who wanted to see a move towards full inclusion. An outcome of this vote is that a fire has been ignited among people who want to represent the love of Christ for all. We certainly see this in our congregation.

May we all stay rooted in the virtues needed for us to all come together at the holy and open table – humility, patience, kindness, compassion, all wrapped up in a love that does not insist on its own way. May this be the continuing spirit of our life together. “May love still grow here…for all people.”

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!

Way Forward Bible Study Notes – Session 3

For the next two weeks we are going to address some of the more controversial passages that get used frequently in the midst of this struggle.  Sometimes these passages are called “clobber texts,” because they are used to “clobber” people – to judge them or call them to true righteousness as we see it.  And then, there are those who interpret these passages differently and use them to “clobber” back – and back and forth it goes.  I am absolutely convinced (and convicted) that there is a more faithful and fruitful way to read these passages. These words are not weapons. So, we are going to see if we can read them to help us build up rather than tear down, unite rather than divide, and heal rather than harm – as God intends.

We will start with Romans 1:18-2:1. I’m going to read the whole passage, then make a few comments about how this passage is used and sometimes abused, and then invite you into a conversation.

Commentary: 

This passage is part of a larger discourse, where Paul argues that we are all guilty, none are righteous, “not even one,” he says.  Here is a key verse: “Since we all fall short of the glory of God, we are now justified by his grace, as a gift, through the redemption that is in Christ Jesus.”  (Rom 3:23). And then Paul goes on to reveal this grace.  He makes the case that to grasp God’s life-giving amazing grace, we first must see our need for it. We can’t measure up to God’s love by our own work; we cannot justify or save ourselves.  To try is to only bring God down to ourselves.  If it is up to us to align ourselves to God, then our only option is to bring God down to our level…

In these verses, the clear backdrop is some kind of idolatrous worship practices. Idolatry (or the worship of idols) is defined as the worshiping of the creature or creation rather than the creator.  It is exchanging the truth for lies.  Perhaps one way to explain Idolatry is to note that it starts with “I.” Idolatry is the effort to manipulate spiritual forces to get our own way.  That’s what Paul is talking about here.

Idolatry is an “abomination.”  And that’s an important biblical word here.  An abomination is something that is unnatural – like the abominable snowman.  An abomination is something unnatural and offensive.  And this brings us to the verses that are most often used in the struggle to discern matters of human sexuality.

Our exchanging truth for lies and devotion to God for devotion to the world is as unnatural for us as exchanging what is natural for us when it comes to sexual attraction with what would be unnatural, and yet, because of sin, we do this so easily.

It is an illustration, not the point.  But many make it the point.  They stop here and say, “See, same-sex intimacy, in any form, is a distortion of God’s purpose and design for us.  It is an abomination.  End of story.”  And then, others will say “See. Paul didn’t understand same-sex attraction in the way we do today.  It is not a choice, and Paul is right, none of us should exchange what is natural for us and engage in behaviors that are unnatural for us.  That would be wrong.”  On this side, it is pointed out that the assumption here is that heterosexuals are exchanging what is natural for them for something unnatural, and that the context is probably some kind of pagan ritual to appease the gods.  So, we have two sides focused on these few verses to make a point, or to “clobber” the other side.

Paul’s whole point is that this is not the point. We can’t stop here. Paul gives a long list of “unnatural” acts (abominations) that are against the will of God — envy, strife, deceit, craftiness, gossip, insolence (or being disrespectful), boastfulness (arrogance where we build ourselves up by putting others down), foolishness, disobedience, and “all manner of wickedness” or “etc” (v.28-31). All of these acts and attitudes point to a disorientation of life and lead us into lies.  The big point is that no one has escaped the reality of sin.  We are all in need of grace.  And so, Paul concludes this section by saying, “Therefore you (earlier he said “they;” now we know that we are included in the “they”) have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same thing.” (2:1).

For our purposes here, we must conclude that using this passage to judge others is to totally pervert God’s word.  This is an example of exchanging truth for a lie.  This is an example of us creating God in our image and using God to justify our own prejudices and desires.  We are all called into a bigger reality where we can all be transformed by grace.

Holy Conversation

So, now I want to read it again, and then have you discuss around the tables, with these questions to spark your conversation.  Where do we see ourselves in this passage? What are we really not supposed to do?  And how might we turn that into a statement about what we should do as people of faith and as the church? (If you need help re-read Eph 4:1-6, or Romans 12:9-18, or Gal 5:22-23, or Col 3:12-14, for starters).

A Report of Conversations

As a report, there were rich conversations around the tables and then in the larger group.  One of our youth asked about free-will, referencing how God allows all this to happen.  I responded with an affirmation that God does allow us to try out forms of idolatry, but never abandoned us and is able to use even our sinfulness to bring us back into grace.

One table turned to Colossians 3 to help answer the questions.  Here we see back to back lists of what not to do and what to do.  The list of “don’t” is similar to the list in Romans – anger, wrath, malice, slander, abusive language, lying.  We are then invited to “clothe ourselves,” as God’s beloved, with compassion, kindness, humility, meekness, patience, forgiveness and above all love, which binds everything together in perfect harmony.  Note how similar this is to the list we used from Ephesians 4.  Our calling is to behave in holy ways, more than it is to believe certain things about how others should live.

Many have used this passage to define sin for others in an effort to uphold God’s standard and combat immorality in the world.  I would agree that this passage helps us in this effort, but only as we look at the whole and at ourselves as well.  It does not serve the cause of Christ well – to pick out verses to use as weapons in defense or condemnation of an “agenda” or “lifestyle” of others.  Our concern is how to respond faithfully to anyone who comes and says, “I want to live in relationship with Christ, and practice faithfulness and commitment even when sacrifice is required. I want to live in a relationship where I can cultivate the love of Christ. Will the church help me do that?”  That’s our “agenda.” Perhaps if we focused more on promoting this life-giving way of relating to one another, we might get a lot more interest from people who are searching for something more.   I believe that would glorify God.

A Way Forward Bible Study and Holy Conversation – Session 2, Interpreting Scripture

Here are notes from our second session where we focused less on General Conference and more on who we are called to be as a congregation as we look beyond General Conference.

How many of you have had an experience like this, where you wanted to know God’s will for your life, or to be inspired in some way, so you opened the Bible and tried to find something, but ended up more frustrated than inspired?  Or you made a commitment to read through the Bible, but had trouble understanding what you were reading or found yourself stuck in some way? That’s because this book is complex and difficult to understand as a whole without understanding certain rules for interpretation.  This book is a collection of  history, poetry, prophecy, song , letters, laws, arguments over laws, differing opinions, parables, stories, with some passages that are straightforward, and many that are highly symbolic, all taking place in a culture that is ancient and foreign to us…AND, on the other side, it is experienced as the Word of God, as divinely inspired, as transformative and so we find it extremely and even eternally valuable.  It is so worth the effort and the internal struggle that it creates.  And so, we keep coming back.

Before we look at some key scriptures, I want to talk some about methods for interpreting the scriptures.  The big, seminary-level, word for this is hermeneutics (on screen).  This word describes the systems we use to interpret scripture and draw our conclusions. When we do not have some clarity about what we are reading and how to read it, that’s when we get lost or come to decisions that may not be the most faithful and fruitful.  Here are a couple of popular hermeneutical methods.

“Proof-Texting.” Have you heard this term?  This is a very common method for interpreting scripture.  Proof-texting is when we search for scriptures to prove an opinion.

The next one is a more positive variation of this method. I call it a focus on Devotional Verses.  This is where we focus on key verses for inspiration and guidance.  Employing this method, we focus on parts not the whole – key verses that speak to us.  This method can be very helpful.  At the same time, some caution is in order. Concerning our topic, a version of this method can be used to say that something is right or wrong.   Someone might say, “The Bible says,” and then quote a verse as if that settles it.  Then, perhaps, they can walk away feeling righteous without noticing how hurt others might be, or without dealing with all the other verses that might lead to a different or transformed perspective.  We might think that we are glorifying God by upholding some ideal, and in reality, cause deep hurt to individuals and to the body of Christ.

To avoid this kind of harm, and to open ourselves up to true inspiration, we need a deeper hermeneutic or method of interpretation.  Here are some key principles of what I call a Wesleyan Hermeneutic:

  1. All Scriptures are Inspired. We proclaim that all scriptures are inspired and contain all that is necessary for growth in salvation. The Bible is our primary source for understanding who we are called to be.
  2. There are Scriptural Keys to Help us to Interpret the Whole. There are key scriptures that help us interpret all other scriptures. We can call these “Master Texts” or Hermeneutical “Keys” that open up meaning within the scripture – and help us make determinations about what might be historically conditioned, or how to discern deeper truths beyond the words, or how to make decisions between different perspectives within the scriptures themselves (and yes, the scriptures are full of different perspectives). It is worth noting that Jesus used this principle when he summarized all of the law and prophets with the Great Commandment – Love God and Love your neighbor as a part of yourself.  Wesley, following Jesus’ lead, called this love the “royal law.”  So, for example, Jesus could fulfill the law, even as he broke the law or rebelled against the way the law had been applied around issues related to the Sabbath, to diet, to healing, to who could or could not be touched, to who to include.  His guiding light was the “royal law of love.” And we could list other passages that serve as keys for us.  Last week we looked, for example, at Ephesians 4:1-6 and I Corinthians 13: 1-8. (See Authority of Scripture, A Wesleyan Hermeneutic, and the Way Forward, for a deeper explanation).
  3. Read with Resources. Resources are needed and helpful — commentaries, language studies, interpretations from the tradition. As Methodists we “believe that the living core of the Christian faith is revealed in Scripture, illuminated by Tradition, vivified in personal Experience, and confirmed by Reason.”  We call this the Wesleyan Quadrilateral.  To make a connection with our topic, we might use this principle to ponder a distinction between marriage and unions/covenants. Would it be possible to honor and bless unions of anyone who desires to practice faithfulness and grow in the virtues of love, while also honoring the historic meaning of the term marriage?  How might we apply scriptures to honor the diverse perspective within the body of Christ and actually grow in our ability to love one another?  There are so many resources to help us.
  4. Behavior over Beliefs. Beliefs are so important, but the Holy Spirit is more concerned with behavior and using scriptures as a guide for how we treat one another. In the midst of our denominational struggle, I have heard many say that they have not made a decision because they are hoping for the Holy Spirit to show up and guide us into the right policy or plan.  I see this a bit differently.  As a Wesleyan, I am not focused on the Holy Spirit showing up with some extraordinary sign (Wesley talked a lot about this).  I am interested in the ordinary everyday calling to represent God with patience, gentleness, humility, bearing one another in love, and being eager to maintain the unity of the spirit in the bond of peace.  I might say that the Holy Spirit enjoys our variety of perspectives and is likely to not give us a uniformed perspective, because the point of it all is how we love one another.  The Spirit is always revealed, less in our opinions, and more in how we treat one another in the sharing of our opinions.  Even in the scriptures we see so much diversity of perspective.  The scriptures do not give us uniform opinions but does give us a common calling.  We need to be the church that focuses on that.  Applying this principle, we could focus on behaviors around issues of human sexuality and give priority to the virtues that we want to promote – monogamy, faithfulness, commitment even when sacrifice is required, treating others with honor without objectifying them or using them only for our pleasure, and all the virtues of love. This level of consideration gets lost in the debate because the focus is on the physical dimension of sexual practice.
  5. Here are a couple of other principles, (briefly): “Discernment happens best in Community.” We engage in life together, not to come to agreement but to learn how to live as the body of Christ with all its blessed diversity. And for one more, “Our Calling is to Self-Examination over Judgement of Others.”  Often when we engage the scriptures and truly practice holy conversation with others, we learn a lot more about our own prejudices and need for transformation than we do about what others might need or about how they should live.

At our tables, I want us to have some conversation around these principles using three passages that are not directly connected to the issue but speak to who we are called to be.  I will read them with some commentary and then we will discuss them at tables and as a larger group, asking: Why is this in the Bible? What are some different ways to interpret this passage? How can we apply it today?  What does this passage say about who we are?”

Genesis 11:1-9 – The Tower of Babel

  • This passage is given the context of God calling the people to scatter and fill the earth…
  • They want uniformity and safety, and it leads them to do some stupid things…
  • Note their use of inadequate resources – baked mud and tar, instead of stone and mortar.
  • Note their arrogance, believing that they made it to heaven and how God has to come down to see this tower.

Luke 4: 16-30 – Jesus in his Home Town

  • Highlight dimensions of purpose he is given.
  • The people are pleased, until he mentions God’s work through foreigners. With this they are enraged…

Ephesians 2: 14-22 – Christ is our Peace

  • The word peace or shalom is about coming together and practicing faith together.
  • Here God’s people are called back together, to give witness to God in a new way…

As a report, the conversation of the 80 people in the room was lively and inspiring.  When we came back together, one of our youth acknowledged the diversity of views within the room, even on the issues at hand, and called us to stay united around something bigger. Another highlighted how stupid we can act when there isn’t someone to say, “Hey, maybe there’s another way to do this.”  One pointed out how diversity is healthy in all ecosystems.  One reflected on how hard it is to change – to “scatter,” to appreciate new “languages” — and yet that is what we are called to do.  One reflected on how Jesus walked away and how he might do that with us if we fail to listen or become enraged by his challenge.  In our current political climate, the need to break down walls and build diverse communities of peace did not go unnoticed, although when I picked the scriptures I was narrowly focused on issues within the church and did not make this connection.  Maybe that was the Holy Spirit at work.

Next week we will apply these methods to some of the texts that are used in the debate before us, with emphasis on Romans 1. 

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