The “None-Church Plan” of the UMC

I was invited this past weekend to a meeting that alleged that it was a gathering of theologically diverse opinions on the practice of homosexuality in relation to The United Methodist Church. We made declarations that the press would not be invited and that our discussions would be kept private. I even turned down an interview by the United Methodist News Service though someone had evidently already ratted me out as holding a certain opinion. It should have been little surprise that yesterday I saw a news article that had a multitude of folks from the same meeting sharing their opinions, all of which were different than mine.

I find it very disingenuous when it feels like progressives have invited a few token traditionalists to their meeting. I was not going to fall into the trap of being provoked to speak up in opposition. That would have only led to more demonization of the traditional perspective and victimization of those on the left whom I genuinely count as persons of sacred worth and many as friends. Those who really know me are certain of my integrity and love for the UMC. The final straw came out yesterday evening when I was informed that some people who went from the meeting in Nashville to the Uniting Methodists meeting in Dallas reported that the Nashville meeting was unanimous in its support of the One Church Plan. Since then I have been informed that report was erroneous. Actually it was basically stated that there was consensus of support except for 5 people. I have heard all sorts of reports, either true or apocryphal, of overwhelming support for the One Church Plan, but let me tell you from first-hand experience, it is not the case everywhere, and it was not in Nashville.

Unanimity couldn’t be further from the truth. Bear in mind that the Nashville meeting was decidedly a progressive group. Someone volunteered that the leaders attempted to have more traditional voices present, but they refused to come. I don’t know that for sure, but what I am certain of is that when we as a group were asked to vote by secret ballot only 10 persons said they were 100% all-in for the One Church Plan (OCP); 26 voted that they would support it, “but it’s not perfect;” 15 voted “Yes, with reservations;” 3 said “Yes, only if changes are made;” and 2, including me, voted “I’m not in favor.” A progressive bishop presented his pitch for the OCP and said that there were problems with it, the Connectional Conference Plan, and the Traditionalist Plan, but when pressed by questions about what he liked about each, he could not name anything he liked about any plan except the OCP. He couldn’t name anything wrong with it either.

What does this narrative say about so-called unanimity and the hard-press sell by members of the Council of Bishops? First, there was no unanimity. There were people on the left and the right who oppose the OCP because it is either seen as a further slap in the face to progressives who want more extensive full inclusion of gays and their allies, or it was a slap in traditionalist’s faces because it is ruinous to our ecclesiology and Biblical hermeneutic. Only 10 people out of 55 were “all-in.”

So we have bishops who are disregarding the promises made in the Council to stay out of the fray of support or non-support. It seems that the only bishops holding to their promises are the conservative ones. The bishop who spoke to us also gave some telling numbers of the vote on the plans at the Council of Bishops (COB). He stated that 58% of the COB wanted to support just one plan, not three. When that was decided he said 60% voted for the One Church Plan. I thank God for the 40% especially since I thought via news media or word of mouth that the number of progressives was much higher. Then he reported that after the OCP was made the main plan, 90% of the COB wanted the OCP plus the other two plans presented. The obvious conclusion is that there is not unanimity in the COB.

I do worry, however, whether or not whomever decides the presiding bishops for the Special Session of General Conference can find someone genuinely unbiased enough to adequately preside. I hate to think such a thought, but given the propaganda machine out of the COB for the One Church Plan, it makes me wonder. The bishop that presented to us in Nashville even suggested strategies to get the One Church Plan passed. I am grateful that the Judicial Council basically forced the COB to refer the whole matter back to the Commission on a Way Forward instead of it coming straight from the COB. There is no way, by Judicial Council precedent, that the COB could refer anything straight to the General Conference without violating the “separation of powers” that exists in our ecclesiology.

The subject of ecclesiology and the One Church Plan weigh heavily on my opposition to it. We are a connectional polity. That’s our means of governance. Local churches don’t call their preachers because we are a “sent ministry.” So stay awake when progressives want to say that yielding on the issue of homosexual practice won’t hurt us because it didn’t hurt the Presbyterians, Lutherans, UCC, Disciples of Christ, Episcopalians, and Cooperative Baptists, etc. Well, we do things differently than all of those. Every one of them in some fashion or another call their own pastor. That’s not who we are. If the One Church Plan passes then we will run down the road toward congregationalism where every church decides who they want for their clergy. Who will lose? My daughter, who is a UM Elder, for one. Churches that still want the proverbial white male in their 30’s with 3 children with an impossible 30 years of experience are often unwilling to have a female pastor or person of color even if they are much more qualified. Congregationalism will destroy our unique “sent ministry.” By the way, the Episcopalians, ELCA Lutherans, PCUSA Presbyterians, and all the rest who have loosened their stance on homosexuality have lost an average 30% of their membership in just a few years. So much for Making Disciples of Jesus Christ. If this issue affects these “call” and “modified call” systems this way, the ramifications for us will be worse. It will be a sea-change for our connectional system.

So the One Church Plan sends us down an awful precipice where everyone decides their own prerogative on same sex behaviors and marriage and would necessitate local church votes, annual conference votes, and individual clergy decisions on whether they can perform same-sex unions, allow their churches to do the same, and if bishops can’t in good conscience ordain, commission, or license someone who is self-avowed and practicing then another bishop who is willing to do it must be brought in. This all smacks of confusion and not connectionalism. For all you Judicial Council readers like me, look at Judicial Decision 544 which says this as it pertains to same sex unions and behaviors in relation to our ecclesiology, clergy standards and appointments:

“Although the paragraph under consideration relates to homosexuality, the question presently before the Judicial Council is not restricted to that particular issue. The matter before this body is one of the connectional system within The United Methodist Church and the relationship of the ministry to both the General and Annual Conferences. The Constitution, Par. 15, gives the General Conference the power to fix the basic requirements for ministry, while it becomes the responsibility of the Annual Conference, as set forth in Par. 36, to measure, evaluate, and vote upon candidates, as regards the minimum standards enacted by the General Conference. Ordination in The United Methodist Church is not local, nor provincial, but worldwide. While each Annual Conference is a door through which one may enter the ministry of the entire church, the Annual Conference cannot reduce nor avoid stipulations established by the General Conference which must be met by the church’s ministry everywhere. An Annual Conference might set specific qualifications for its ministerial members, but does not have the authority to legislate in contradiction to a General Conference mandate or requirement.”

Every African and whomever else has been falsely promised that this One Church Plan won’t affect them needs to know that it does! “Ordination, etc. is worldwide,” and our minimum standards are global. The One Church Plan has a huge constitutional hurdle when it promotes annual conferences as the arbiter of minimum clergy standards. The General Conference cannot delegate its power to a lesser body. We are not a diocesan polity where each area does its own thing. Pargraph 543.7 2016 Book of Discipline says that the BOD can be adapted, but only “as the special conditions and the mission of the church in the area require, especially concerning the organization and administration…” So, the OCP’s so-called promise of local adaptation simply doesn’t ring true. Do you want to be part of a denomination where Christian faithfulness, money, resources, and reputation are linked to that which God, the overwhelming majority of Christendom and the General Conference have declared incompatible with Christian teaching?

Our connectional polity brands how we’re different from other denominations, and why we need more uniformity in our minimum credentialing standards. How in the world will bishops and cabinets decide which clergy fit with which church if the standards are all over the place? The One Church Plan is the most deceitful title of any plan I know. Instead of unity of the church, it fragments it even more. Rather than promoting unity, it reduces The United Methodist Church to a shell of what we’re meant to be in making disciples as a connectional enterprise.

Certainly, there are many things incompatible with Christian teaching, and I often feel the dishonesty and pain of singling out just one thing. I am sorry for my sisters and brothers who have experienced harm over this issue. However, I have been harmed, too. The whole denomination has been harmed by the religious terrorists that have co-opted sessions of General Conference, the Connectional Table, and lots of other church venues with their protests. We have been sidetracked, distracted, and harmed as a denomination. One leader this past weekend offered a telling statement, “Everyone’s truth is the truth.” No, it isn’t. Jesus said, “I am the way, the TRUTH, and the life.” The bishop presenting the OCP this weekend said the Traditional Plan is “un-Biblical” even though it represents orthodox Christian teaching from the church’s inception.

God did have something to say about marriage, as evidenced in the complementarity of Genesis 1 and Romans 1. God wants us male and female in relationship because that partnership best defines the Biblical plan for human interaction. Jesus said in Matthew 19:5-6 and Mark 10:7-9, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.  So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” The same words are repeated in Genesis 2:24! The issue, therefore, of homosexual practice is a bell-weather issue about the authority of Scripture, the nature of humankind, the doctrine of sin, and much more. If everyone’s truth is the truth then why did Jesus need to die on a cross? On women’s leadership in the church and on questions of race there is clear evidence in Scripture that supports women’s ordination and the fact that God calls people of every nation and race, plus there are passages to the contrary. But, in the case of homosexual practice, the Bible consistently denies its validity in every instance. As Wesleyans we believe in Sanctifying Grace; i.e., that God doesn’t save us through Jesus Christ to leave us the way God found us, but to transform us for the transformation of the world.

So, I’m not giving up on the UMC, but we need to be ready for 2019’s Special Session of General Conference. Traditional delegates from the US, Africa, Europe, and the Philippines must not compromise and pass the so-called One Church Plan. Enough is enough! The “progressive” tactic isn’t new. This will be my 7th General Conference. I’ve seen this all before. For instance, the 32 constitutional amendments of 2008 were an attempt to separate us into theologically diverse regions and those amendments overwhelmingly failed. The Connectional Table’s Local Option Plan didn’t even make it out of committee in 2016. By a mere 23 vote margin the Commission on a Way Forward was created and it has been dominated by bishops under a cloud of secrecy.

The One Church Plan preferred by progressives and 60% of the COB is not a way forward. It will do more harm than good. With thanks to the faithful members of the Commission and the 40% of the bishops who value our ecclesiology and the Gospel over expediency and yielding to culture, I have to still say without any equivocation: “Vote the One Church Plan down!” It is really the “None Church Plan.”

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Congo Conviction

Have you ever felt overwhelmed by life? My trips over this past month have done that to me: spiritually, emotionally, and physically. I’ve just gotten back from a preaching mission in the North Katanga Annual Conference of the UMC in the Democratic Republic of the Congo. It is the largest conference in United Methodism. South Carolina gets 16 delegates at General Conference. North Katanga gets 56! Bishop Mande Muyombo asked if I would preach at his first Annual Conference, and I was honored to say “Yes!”

My first mistake was to go entirely by myself. There was a reason Jesus sent out the disciples 2 by 2! My high school French and my minor in it at USC came in handy, but near enough! Dikonzo, my translator, was spectacular. When we landed on the dirt strip in Kamina after buzzing the goats off, I was greeted by the choir. Bishop Mande asked if I was ready to preach. I said, “Sure!” I didn’t think he meant right away. I had been flying for over 20 hours and was beat. But we immediately marched to the tabernacle where I “held forth,” as people used to call preaching. I preached and preached and preached the whole time I was there. The Gospel of Jesus Christ is powerful no matter where you go!

I was overcome by the depth of spiritual dedication that I witnessed. These are people so poor in comparison to the U.S., but so rich in the things of God. They had walked miles and miles to come. They spoke French as their national language inherited by their Belgian colonial oppressors, but there were many tribal languages present. It was as if John’s vision of the church in Revelation 7:9-10 was a present reality: “After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne and to the Lamb.’”

As I participated in the ordination of these dedicated preachers who live off $30 a month US, I was awe-struck by their depth of commitment.  The life span in the DRC isn’t great anyway, but for preachers it is years lower. They literally give themselves to the work of ministry. When these laborers in God’s vineyard answered the call, they meant it. You could literally feel the weight of their call. When they answered Wesley’s historic questions like everyone else in every other Annual Conference as one goes into ministry, I couldn’t help but think about early pioneer preachers who died young and penniless. I know there are clergy from other parts of the world who carry a load of student debt, but this was different.

They wore their worn clergy shirts with missing plastic tabs replaced by pieces of cardboard or just soiled tissue. It is the dry season so everything was dirty. It rains from September to May, but right now it is hot and dry. Nothing is growing. These poor preachers could teach every U.S. ordinand a thing or two about taking your vows seriously. There is no mocking of our Connectional Covenant, and the church in North Katanga is booming. Bishop Mande and his dedicated clergy and laity trust Jesus in the harshest environment.

Electricity only came on for a short period of time in the mornings and evenings. Mosquito nets were a welcome necessity to avoid malaria. Thank God for the UMC “Imagine No Malaria” project. Bishop Mande and his dear wife, Blandine, lost their oldest child to malaria. North Katanga’s conference headquarters is 16 hours from the nearest hospital. U.M.C.O.R. (United Methodist Committee on Relief) has a tiny clinic in Kamina with a 1950’s X-ray machine, but they need so much more. About $500,000 US will build a hospital, and donated used equipment is desperately need. I passed open sewers that flowed into creeks where women and children were washing clothes.

I saw churches crumbling on the outside, but alive on the inside. They were literally crumbling because the rainy season had wreaked havoc on the sun-baked clay exteriors. Most everyone has a pit near their thatched-roof shack. This dry time of the year is when everyone uses a broad hoe to pick out a 10 inch square chunk of clay to replace the deteriorating walls. It’s an endless cycle, but the Lord sustains the people. I went to one UMC and heard intercessors praying in every corner of the sanctuary which was bare bones, no chairs, and a makeshift altar. Their prayers filled the air with power that was greater than their circumstances, but this doesn’t mean that I don’t feel a special burden to do everything that I can to change their circumstances. I am convicted!

Pastors giving their lives for $30 a month is unacceptable. What if we could sponsor a pastor and make it $100 a month? We could set up a direct transfer from the US to North Katanga with complete trust that everything would be handled on the up and up. These are great people. They trust the Lord. I’m thinking that we need to be the hands and feet of Jesus and put legs to our prayers and help them. I will know more on logistics and post them as soon as I can. Meanwhile, I implore you to be in prayer for the people of the Congo. God has blessed us so that we can be a blessing. We are so blessed in the U.S. We must share in the sufferings of our brothers and sisters, and learn from their utter dependence on God. Amen.

Expanded Prayers for the UMC Judicial Council

The United Methodist Church’s version of the Supreme Court, otherwise known as the Judicial Council, will be ruling in October about Karen Oliveto’s consecration as a UM bishop, and they’ll be adjudicating whether an annual conference’s Clergy Session and Board of Ordained Ministry can properly have before them persons who have self-avowed behaviors that are in violation of the United Methodist Book of Discipline. It is basically a question of whether an annual conference’s prerogatives outweigh General Conference’s actions.

The first major Judicial Decision which established that General Conference is preeminent in legislation and supersedes annual conferences’ administrative function, was made back in 1972. In reference to the establishment of the General Council on Ministries, the Judicial Council  stated in Decision 364, “The General Conference may not delegate legislative functions and responsibilities which are assigned to it by the Constitution.” This specifically helps us pray for the Judicial Council because at issue is who outranks whom in our checks and balances system. The bottom line is exactly what the Book of Discipline says in Par. 509.1,2: Only the General Conference has the authority to speak for the church.

Judicial Decision 1321 that was rendered at GC2016 also covers this in great detail and cites previous decisions of church law (All Judicial Council Decisions can be researched online at http://www.umc.org/who-we-are/judicial-council). Decision 1321 reinforces that the General Conference certainly has full legislative authority over all things “distinctively connectional” (Par. 16), including matters of defining minimum clergy credentialing requirements (Cf. Judicial Decision 536). There are plenty of Judicial Decisions that make the recent actions of certain annual conferences null and void, even the election of Karen Oliveto. My interpretation of the aforementioned decisions is that it is impossible in our connectional polity for an annual, central, or jurisdictional conference to contravene the General Conference. Read the specifics of Judicial Decision 1321!

It really doesn’t matter if an annual conference says persons are in “good standing” if they have already self-avowed that they are in opposition to The Book of Discipline. The declaration of the General Conference is the last word, and the “right to trial” guaranteed to each UM clergyperson is moot when someone precludes the need of a trial by their own volition. Judicial Decision 980 is very specific if an annual conference’s Committee on Investigation refuses to certify a bill of charges and ignores stated facts that ipso facto would convict a person. The Decision reaches two very pertinent conclusions: “Should members of the Committee on Investigation be unwilling to uphold the Discipline for reasons of conscience, such members must step aside…” and  “persons who state that they cannot in good conscience uphold the Discipline are ineligible to serve on a trial jury.”

As a historical aside, after the 1956 GC had approved full clergy rights for women, a specific case arose about some who refused to enforce the GC’s action. This Decision is a great help in understanding our denominational jurisprudence and the rights of whole entities in the church to ignore General Conference actions. The Judicial Council rendered Decision 155 in 1958 which stated clearly that everyone had to abide by the same Book of Discipline. This was a wonderful decision in many ways, and in this case by setting a legal precedence (Par. 2611 BOD) of the Book of Discipline over all other documents and entities. It alone speaks for the UMC and is the voice of General Conference.

Similarly, Judicial Decision 886 offers clear guidance in our current milieu. In its opening “Digest of Case,” the decision says, “The Discipline is the law of the Church which regulates every phase of the life and work of the Church. As such, annual conferences may not legally negate, ignore, or violate provisions of the Discipline with which they disagree, even when the disagreements are based upon conscientious objections to those provisions.” It seems obvious that connectionalism is based upon mutual covenant keeping, or the whole house falls.

The United Methodist position on the practice of homosexuality extends both grace and definite boundaries. It is a complex issue. Not only is the authority of Scripture involved, but also our ecclesiology. My sincere hope is that our denomination can work through this. My plea is for us to honor the Study Commission and pray for them as they do their work on “A Way Forward” on this issue. Our most urgent prayer in the timeline is to pray fervently for the Judicial Council.

In the meantime, all of us need to keep covenant, whether pro or con in changing the language of the Discipline about the practice of homosexuality. We pray and hold fast in the interim. I remind all UM clergy that Judicial Decision 986 says that any pastor that deliberately encourages withholding apportionments is liable for a charge of disobedience. BOD Pars. 340.2(c)(2)e, 639.4 and 247.14, last sentence, are very instructive. Let’s remain calm and let the judicial process work.

This is about the rule of canon law and covenant keeping in a connectional church. These are tenuous times for us. We can either obey the General Conference or fracture into something we’re not. I wouldn’t want to be anything else than a United Methodist. Every person who has been ordained promised to keep our rules and stated that he or she agreed with them. I made that promise, and I’m still keeping it by the grace of God.

Judicial Council Book Pic

Prayers for The UMC Judicial Council

The United Methodist Church’s version of the Supreme Court, otherwise known as the Judicial Council, will be ruling in October about Karen Oliveto’s consecration as a UM bishop, and they’ll be adjudicating whether an annual conference’s clergy session and Board of Ordained Ministry can properly have before them persons who have self-avowed behaviors that are in violation of the United Methodist Book of Discipline. It is basically a question of whether an annual conference’s prerogatives outweigh General Conference’s actions.

The first major Judicial Decision which established that General Conference is preeminent in legislation and supersedes annual conferences’ administrative function, was made back in 1972. In reference to the establishment of the General Council on Ministries, the Judicial Council  stated in Decision 364, “The General Conference may not delegate legislative functions and responsibilities which are assigned to it by the Constitution.” This specifically helps us pray for the Judicial Council because at issue is who outranks whom in our checks and balances system. The bottom line is exactly what the Book of Discipline says in Par. 509.1,2: Only the General Conference has the authority to speak for the church.

Judicial Decision 1321 that was rendered at GC2016 also covers this in great detail and cites previous decisions of church law (All Judicial Council Decisions can be researched online at http://www.umc.org/who-we-are/judicial-council). Decision 1321 reinforces that the General Conference certainly has full legislative authority over all things “distinctively connectional” (Par. 16), including matters of defining minimum clergy credentialing requirements (Cf. Judicial Decision 536). There are plenty of Judicial Decisions that make the recent actions of certain annual conferences null and void, even the election of Karen Oliveto. My interpretation of the aforementioned decisions is that it is impossible in our connectional polity for an annual, central, or jurisdictional conference to contravene the General Conference.

It really doesn’t matter if an annual conference says persons are in “good standing” if they have already self-avowed that they are in opposition to The Book of Discipline. The declaration of the General Conference is the last word, and the “right to trial” guaranteed to each UM clergyperson is moot when someone precludes the need of a trial by their own volition. Judicial Decision 980 is very specific if an annual conference’s Committee on Investigation refuses to certify a bill of charges and ignores stated facts that ipso facto would convict a person. The Decision reaches two very pertinent conclusions: “Should members of the Committee on Investigation be unwilling to uphold the Discipline for reasons of conscience, such members must step aside…” and  “persons who state that they cannot in good conscience uphold the Discipline are ineligible to serve on a trial jury.”

As a historical aside, after the 1956 GC had approved full clergy rights for women a specific case arose about some who refused to enforce the GC’s action. This Decision is a great help in understanding our denominational jurisprudence and the rights of whole entities in the church to ignore General Conference decisions. The Judicial Council rendered Decision 155 in 1958 which stated clearly that everyone had to abide by the same Book of Discipline. This was a wonderful decision in many ways, and in this case in setting a legal precedence (Par. 2611 BOD) of Book of Discipline over all other documents and entities. It alone speaks for the UMC.

Similarly, Judicial Decision 886 offers clear guidance in our current milieu. In its opening “Digest of Case,” the decision says, “The Discipline is the law of the Church which regulates every phase of the life and work of the Church. As such, annual conferences may not legally negate, ignore, or violate provisions of the Discipline with which they disagree, even when the disagreements are based upon conscientious objections to those provisions.” It seems obvious that connectionalism is based upon mutual covenant keeping, or the whole house falls.

The United Methodist position on the practice of homosexuality extends both grace and definite boundaries. It is a complex issue. Not only is the authority of Scripture involved, but also our ecclesiology. My sincere hope is that our denomination can work through this. My plea is for us to honor the Study Commission and pray for them as they do their work on “A Way Forward” on this issue.

In the meantime, all of us need to keep covenant, whether pro or con in changing the language of the Discipline about the practice of homosexuality. We pray and hold fast in the interim. I remind all UM clergy that Judicial Decision 986 says that any pastor that deliberately encourages withholding apportionments is liable for a charge of disobedience. BOD Pars. 340.2(c)(2)e, 639.4 and 247.14, last sentence, are very instructive. Let’s remain calm and let the judicial process work.

This is about the rule of canon law and covenant keeping in a connectional church. These are tenuous times for us. We can either obey the General Conference or fracture into something we’re not. I wouldn’t want to be anything else than a United Methodist. Every person who has been ordained promised to keep our rules and stated that he or she agreed with them. I made that promise, and I’m still keeping it by the grace of God.

Judicial Council Book Pic

Clergy Burnout and Labor Day

Labor Day and clergy make for an interesting pair. One issue is mixing the secular with the sacred. Most of us clergy aren’t too fond of that, but we do have sense enough to know that you better mention mothers on Mother’s Day. Another Labor Day issue is that most people assume that we only work one day a week. They wonder, “What would clergy know about labor anyway?” That’s a hoot.

Being clergy is a 24/7 job. In this morning’s mail I got an appreciation card with a cartoon strip from “Dennis the Menace.” It shows Dennis talking to a minister, “So, Pastor, you work Sundays and the other six days, you just hang out?” The person graciously wrote that they knew I was working hard, and I very much appreciated the card. My question is, “What other profession needs this affirmation?”

Just google “clergy burnout” and you’ll get a quick education on pastoral demands and their toll on ministers. So, of course, clergy work hard, but too often we do it to please others, and that’s fool’s gold. It looks good, but it’s not real. It doesn’t really satisfy. We need to be God-pleasers more than people-pleasers. This could be one of the reasons for the high clergy burnout rate. Journals suggest that 50% of young clergy will give up on ministry in their first 10 years. That’s horrible, but I understand it. The demands are high, our offices are as close as our ever-present cell phones, and the pastoral needs of our stressed generation are never ending.

If anyone thinks being clergy is a lightweight job, good luck. For most clergy it requires a college degree and a three-year 90-hour Master’s on top of that. Then you’re only as good as your last sermon, except that good pastoral care and relational skills will make up for preaching an occasional dud. Our ministry is part counselor, speaker, teacher, chaplain, CEO, administrator, bookkeeper, UN Peacemaker, comedian, village story teller, community activist, fundraiser, home health provider, taxi driver, and financial advisor.

How hard is it? God wants us to afflict the comfortable, and comfort the afflicted. The former is prophetic and risky. The latter is a never-ending emotional roller coaster. Both tasks are fraught with costly sacrifice. On top of that, churches expect people with a boatload of education to do this work with a nearly insurmountable amount of seminary debt and start off getting paid less than minimum wage for the amount of hours put in.

What makes or breaks the demands is how we answer the question of who we’re working for? If we’re doing ministry because of some unresolved crud in our own lives, it won’t end well. If we’re working for people and to please them, it won’t end well either. Our uneasy but blessed task is to please God more than anyone else.

Wouldn’t it be great if we all did that in our labor, whatever our work may be? A story adapted by William R. White from Aesop is informative for anyone tempted to play to the crowd rather than their calling. It’s called “The Miller, His Son, and Their Donkey:”

“A miller and his son were traveling to market with their donkey. They had not gone far when they overheard three women at a well. ‘Have you ever seen anything so strange? Two men are walking when they could ride. Why do people have donkeys?’

Responding to the women, the miller quickly put his son on the back of the animal and continued on the journey. Soon they met two men in the midst of a fierce debate. ‘I say the present generation shows no respect for its elder,’ cried the older man. Spying the miller and his son, he continued, ‘There, that proves what I am saying. The young, healthy lad rides while his old father is forced to walk.’

Immediately the father told his son to dismount, and he climbed on the animal’s back. They hadn’t gone very far when they met a man and his wife walking down the road. ‘Look at that mean father,’ the woman exclaimed. ‘He rides while his little son has to walk.’

Embarrassed, the miller took his son by the arm. ‘Come up here with me. We will both ride on the donkey.’ Together they rode toward the market. Soon they met a group of men loading hay beside the road. ‘Shame on you,’ a fat man cried, ‘over-loading the poor donkey. Why, the two of you are strong enough to carry that poor animal.’

Both the miller and his son quickly got off the animal and walked along until they found a large log. They tied the legs of the donkey together and slipped the log between the animal’s legs. Then they attempted to carry it over the bridge that led to the market.

People on the other side of the bridge roared with laughter when they saw two men trying to carry a donkey. The noise so frightened the animal that he kicked loose and fell into the river and drowned.”

On this Labor Day let’s all try to please the God who made us and called us to our various tasks. Being a people-pleaser may get you plenty of kudos, but won’t do much to help anyone else. I Corinthians 15:58 says it well, “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” If Jesus had been more interested in pleasing people than God then we wouldn’t have a Savior! The cross would have never happened, and Easter would have been unnecessary. Working to please people will throw your donkey (another word comes to mind) in the river. Save your donkey!

 

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Perspective and Opportunity in United Methodist Appointment-Making

“Boy, do I have an opportunity for you!” are words that most United Methodist clergy have heard or will hear during their ministry. Within the next 6 weeks this phrase will be used a lot! The difficulty is that one person’s definition of “opportunity” may not match someone else’s. It is a statement usually said by district superintendents who are on the front-line of making appointments. They are at the point of the triangle between churches and clergy, matchmakers who have on-site knowledge of their churches and ministers. This knowledge is shared with the bishop’s whole cabinet, and through shared discernment, matches are made.

In the UMC system defining an “opportunity” is always a matter of perspective. It takes conferencing about the perspective of the local church and its perception of desired leadership needs; the perspective of the clergy and where they are in their ministry or the importance of family considerations; and the perspective of the bishop and cabinet who are scanning the needs of the whole annual conference and doing their very best to make disciples of Jesus Christ.

Connectionalism and working together is part and parcel of United Methodism. Therefore, appointments are made by the whole cabinet, though the Bishop alone is given constitutional authority (Par. 54, 2012 Book of Discipline) to do so after “consultation with the district superintendents.” Consultation includes local churches and clergy, too, and that appears in the form of church and clergy profiles. Therefore, everyone takes a hand, not least God, in our system of clergy deployment. Staff-Parish Relations Committees complete Church Profiles that describe the church, and clergy fill out Pastor Profiles that offer insights into their situations. By the way, both need to understand the importance of a well-presented profile. Those profiles will be pored over with microscopic attention when appointments are made. Please at least use spell-check!

A key paragraph from my perspective about appointment-making is found in Par. 428.4 which says, “All appointments shall receive consideration by the bishop, the district superintendent(s), and the cabinet as a whole until a tentative decision is made.” This fleshes out for me that our appointment-making system is a collegial effort, though the final decision indeed belongs to the bishop. As a former district superintendent who maxed out my tenure after 8 years, and one who is absolutely relishing being appointed to a thriving congregation, I think that a key word as we ramp up for the annual anxiety-laden period of possible clergy transitions is “perspective.”

The bishop and cabinet have a perspective about clergy and churches and the needs of the whole conference, and sometimes they have to make decisions about which only they know all the facts. Churches have their own unique perspective and rightly so if they can only count on one hand the number of effective ministers they have had in any given person’s lifetime. Clergy certainly have a unique perspective shaped by their family needs, and their sense of their gifts and graces and how they might be best utilized. So, what we have as we approach “appointment season” in the UMC is an “intriguing dance of perspectives,” a cooperative connectional effort to discern who goes where and who gets whom.

I pray for all those who are feeling the tensions rise in anticipation. Being on a trapeze with one hand letting go of one bar (pastor, church, friend, etc.) and willing to trust God enough to reach out for that the next bar (church, pastor, friend, etc.) is daunting, yet potentially thrilling. Throughout the whole process, as it is bathed in prayer, we absolutely must believe that God is in this enterprise, that Jesus will be glorified, however saddened or distraught we might be. In other words, we need more than a human perspective. We must affirm that a heavenly perspective is of highest importance. In our system we yield ourselves to a scary and vulnerable process not unlike the risk Jesus took in his incarnation.

So the word is “Perspective,” both divine and human. This is the essence of our belief in the system we call “itineracy,” the moving of clergy. John Wesley called itineracy the “apostolic plan of evangelization.” He thought that our “sent,” not “called” system was and is one of God’s best ways of mobilizing and energizing God’s salvific plan for humanity. I agree and have yielded myself to our peculiar process. Trust me, I haven’t always seen the wisdom of the bishop and cabinet, nor have all of my appointments been rosy. I do know this, however, that God has provided for me, my family, the local church, and the community. When we yield to a divine perspective all other perspectives come into focus!

Some people claim that their personal perspective is supreme and that their needs and/or agenda supplants and trumps everyone else’s. That’s not our system. I’ve seen people finagle their way upwards using manipulation and maneuvering, but, sooner or later, their solitary and self-promoting perspective will come to a halting stop. They have elevated what they want over saying “Yes!” and yielding. God help the UMC if that kind of personal aggrandizement ever wins the day.

Let me share a story that illustrates the illusion that getting our way and making what we think are unseen jabs is the way to go in appointment-making, whether by churches, clergy, district superintendents, and even bishops. Good appointment-making values everyone’s perspective, especially God’s. The story goes like this:

“During World War II, a general and his aide, a lieutenant, were traveling from one base to another. They were forced to travel with civilians aboard a passenger train. They found their compartments where two other folks were already seated – an attractive young lady and her grandmother. For most of the trip, they conversed freely. The train entered a long and rather dark tunnel. Once inside the tunnel, the passengers in this particular car heard two distinct sounds – the first was the smack of a kiss; the second was the loud sound of a slap.

Now, although these four people were in the same compartment aboard the passenger train, they came to four differing perspectives. The young lady thought how glad she was that the young lieutenant got up the courage to kiss her, but she was somewhat disappointed at her grandmother for slapping him for doing it; the general thought to himself how proud he was of his young lieutenant for being enterprising enough to find this opportunity to kiss the attractive young lady but was flabbergasted that she slapped him instead of the lieutenant; the grandmother was flabbergasted to think that the young lieutenant would have the gall to kiss her granddaughter, but was proud of her granddaughter for slapping him for doing it; and the young lieutenant was trying to hold back the laughter, for he found the perfect opportunity to kiss an attractive young girl and slap his superior officer all at the same time!”

Perhaps our so-called “opportunities” are not at all what they seem, or they are fleeting chances for us to “work” the system and “slap” the “Man” by bucking authority. We better be careful not to be so creative in our massaging the system that God’s video cam doesn’t catch us and we end up as our own worst enemy. I would rather trust the communal perspective of our appointment-making system than end up getting what I finagled for and be absolutely miserable. So, let’s trust everyone’s perspective, especially God’s! Everyone’s input insures a better opportunity for fruitful ministry.

Me, Narcie, and Josh at Josh's Ordination

Narcie, Josh, and I at Josh’s Ordination

The red Stoles represent the Yoke of Christ saying that We YIELD to where we are SENT!