Repentance and Racism

Straight-up, let me say that there is nothing that I can say to adequately address George Floyd’s death or lessen its pain and injustice, or that of Breonna Taylor, Ahmaud Arbery, or the countless others.  Every time I’ve tried to say something in the past few days on social media, it has been misunderstood, misconstrued or politicized. I own that as my fault, but I have my own stories about racial justice from my childhood. Those who know me, know the facts about Frank Arthur, Gerald Moseley, Randy Fields, and how many times Cindy and our children marched in Columbia to urge that the Confederate flag come down, and how as the Columbia District Superintendent I led our district clergy in communion at the African American Memorial, and then marched over in silent protest to where the flag stood.

Some of you know the story of how we were given a framed print depicting the last night that the Confederate flag flew over SC’s Statehouse. Cindy took it back to the gift shop where it came from, as noted by a label on the back. She handed it to the cashier who said, “I can’t give you a refund.” Whereupon Cindy said, “I don’t want one. It’s either give it to you, or toss it.” The woman said, “But, you’re a Southerner. This is your heritage.” Cindy’s reply is worth noting, “No, this is my history, not my heritage. History is something you learn from. Heritage is what you pass on to your children.” That same sentiment led me to use every parliamentary maneuver I could think of to bring a resolution to the floor of the 2000 United Methodist General Conference in Cleveland, Ohio so that United Methodists could go on the record as wanting the Confederate flag down. The resolution passed!

I could get very defensive about anyone who questions where I stand or whether I’m sensitive enough on racial matters. I served on the UMC General Commission on Religion and Race, but no matter. This isn’t about me, or who has better cred than someone else. It’s about systemic and personal racism. Racism has to stop so that no one gets stopped 9 times a year “driving a car while Black” like SC United States Senator Tim Scott. We don’t need any more Emanuel 9 massacres, or Walter Scott killings in South Carolina.

But, what can we do? That’s up to you, but do something! I know this is a watershed moment. We have tried to legislate solutions to our problems, and thank God for those efforts, but they didn’t go far enough. You cannot legislate a solution to a spiritual problem. Only God can truly change the human heart. Our problem is sin. Racism and slavery have been called America’s “Original Sin.” We can legislate all we want, and we should, but we mostly need God’s redemption to free us from this original and actual sin.

Racism and tribalism are a part of the original sin of the world. Ever since Adam and Eve we’ve been corrupted by an “us and them” pre-judging called racism. We can sing “Red, and yellow, black, and white, all are precious in His sight,” until we’re blue in the face, but unless there’s a heart change, it doesn’t matter. The human condition in its fallenness has embraced a bigoted biased one-upmanship that has pitted group against group since the beginning of time.

It is a universal crisis that many of us have witnessed if you’ve done any travel. I’ve been on mission trips and a couple of simple travel jaunts to lots of places: To the Philippines, Hong Kong, Canada, Bulgaria, Ivory Coast, Democratic Republic of the Congo, Zambia, Ethiopia, Mozambique, South Africa, Ireland, Scotland, England, Wales, Austria, Nicaragua, Mexico, and the impoverished west-end of Grand Bahama. The human condition of prejudice is EVERYWHERE.

In the Philippines the Lumad people are looked down on, and so are the Payatas. In Bulgaria the Roma (Gypsy) orphans are treated poorly. In Ireland it’s Catholics versus Protestants. In Scotland it’s Highlanders against the Lowlanders. In the Congo the main tribes of Mongo, Luba, Kongo, and Mangbetu-Azonde have difficulties with the Batwa, otherwise known by the derogatory term, “Pygmies.” Racism and tribalism are universal! It’s not just an American problem.

It’s an everywhere problem, and we need solutions that work in our personal context and worldwide. That solution isn’t just recognizing the Image of God in everybody. It is also recognizing that we are all guilty of the original and actual sin of racism. We need Jesus, the only cure. Sure, we can legislate, but we need a spiritual solution first and foremost. God had it right in becoming flesh in Jesus, a Jew from the Middle East – not African, not European, Not Asian – from right in the geographic middle of all humankind. Jesus ably represents all of us, died in our place to redeem us, and gave us the words to combat racism and bigotry in Matthew 7:12, “Do unto others as you would have them do unto you.”

So, pray with me if you want, “Forgive me, Lord Jesus, of all the ways that I have been an insensitive bigot, prejudging instead of pre-loving. I repent of my sin. Set me and our country free from the sin of denigrating whomever we count as the ‘other.’ Help us to embrace you as the only hope for forgiveness and justice, then help us to act like it. Change my heart and my life; in Jesus’ name. Amen.”

Pentecost’s Power for Today

The pandemic has stripped us of a lot of things, but many of us are little changed. Many clergypersons have hoped that one of the life-altering things to come out of all this drama would be a national and international return to God. What do you think so far? Has this been a speed-bump in our lives, or a Come-To-Jesus moment that stops us in our tracks and makes us take stock of everything? As Pentecost Day approaches this coming Sunday, It’s something we need to ponder. Is Pentecost a watershed moment in the life of the church and us as individuals, or is it just another lesser known day on the church calendar?

As a cradle-Methodist, I don’t recall hearing much about the Holy Spirit growing up, not even on Pentecost. About the only time I remember hearing anything about the Holy Spirit was in the pastor’s benediction. I did go to a tent-revival, invited by a Baptist or Pentecostal, I think, and heard more than I wanted to hear about the Holy Spirit. Pretty much I had a generic belief in God, and semi-understood that Jesus died for us, but I don’t recall anyone saying how you made sure that you had salvation, forgiveness, and faith. Heck, it was the 60’s and we went through confirmation, and we got enough religion from that to inoculate us so that we wouldn’t catch the real thing. We weren’t fanatics. We were Methodists.

Then my mother’s dad died. Papa never went to church, but he belonged. Then in short order, Uncle Lee died suddenly, and just like his dad, he didn’t go to church. I remember the conversations around the edges of both funerals. People were actually wondering if they went to heaven. What!? My safe 60’s assumption was that everybody went to some sort of heaven, but Papa and Lee’s deaths rattled me. Grandmother must have noticed. I don’t recall her ever going to church either, but she told me that she would give me a dollar if I watched Billy Graham every night of his TV crusades and could tell her what he preached about. A buck is a buck, and I’m no dummy. I watched every time.

I still went to Sunday School, grateful for Mrs. Eaddy’s tutelage. I had been confirmed, but had no clue about faith being any more than a notion that “Jesus loves me this I know.” As a pre-teen trying to navigate life with the deaths of two of my most favorite people, I found myself sitting on the edge of my twin bed watching Billy Graham on a small 13” TV. Three nights in a row, I prayed for Jesus to come into my heart. I was that desperate to know for sure that my faith was real.

I learned about the Holy Spirit shortly thereafter, and it wasn’t at church. I started meeting with a bunch of teenagers who were way more than a youth group. We sat on the floor of Miss Margaret Lyon’s house and shared Bible passages and talked honestly about faith, temptation, and Jesus’ presence in our lives through the Holy Spirit. That was welcome news to me. I knew I couldn’t live a Christian life in my own strength, so I asked Jesus’ Spirit to fill me as I exhaled out my own prerogatives and inhaled His. The Holy Spirit is who changed me from a “churchian” to a Christian.

Several years later I was meeting with a denominational committee about going into the ministry. I was in college and planning to go to seminary. They were trying to grill me about my faith and Christian experience. One asked me when I became a Christian. I told them about sitting on the edge of the bed watching Billy Graham and praying to receive Christ. Another said in a high-and-mighty way, “Well, since you already were confirmed, you were already a Christian.” My response seemed to silence the group, “I may have already been a Christian, and God might have known it, but I didn’t.”

Does any of this resonate with your story, or your spiritual journey? The purpose of Pentecost is to remind us that the Holy Spirit lets us know we’re saved, made right with God, transformed, whatever words that you want to use. The Holy Spirit turns our head knowledge into heart knowledge. Sitting on that bed listening to Billy Graham, I began to know it, but being filled over and over again with the Holy Spirit ever since has made it real. That’s my story and I’m sticking to it. The Holy Spirit is real! Ask Him to fill you up, and Pentecost will be one of the best days of the year for you. Amen.

I Miss Church!

Where is the church in these quarantine days? It’s everywhere, and that’s a good thing. We certainly miss being together though. Let me start with where the church staff is. We miss everybody and being together. Zoom meetings are nice, but still not the same. We’re steady at work, maybe more than ever, just in a different way. Everybody needs a pat on the back every now and then, and this crew has earned it, so thanks for all the notes of encouragement. Every two weeks I have been writing reports for our Staff-Parish Committee so that I can affirm what each staff member is doing during quarantine. Each person has gone above and beyond! We don’t know when we will be back together, but we’re certainly doing ministry in the meantime.

You are doing ministry, too! It may not feel like it sometimes, but you are. This church is all about the mission of Christ. You’re doing ministry wherever you are, and your cards, calls, Facebook posts, emails, texts, and continued giving are a witness to it. The church is deployed, not unemployed. During COVID-19 we may not be physically in the church building, but let me tell you that the church, staff and congregation alike, is busy. Satan may think he’s won by closing churches down, but we’re not closed. We’ve just left the building! We’re meeting by Zoom, phone calls, texts, mail, Facebook Live, and last, but not least, by prayer. We’re having church in people’s houses and rooms, and all sorts of places. We’re proving the fact that the church is not a steeple, it’s the people.

This doesn’t mean that 104 Newberry Street isn’t important, or that we don’t miss it. While we’re doing church offsite we also want our facilities to be in their best shape when we get back. We’ve discovered that this is a great time to catch up on some repairs. It is also a great time for us to disinfect the whole building. We want to make sure that St. John’s is the safest place in Aiken when we’re able to come back together.

 There’s already been one complete top-to-bottom disinfecting done to our huge facility. We will do it again before we return. Yesterday our Trustees voted to purchase 3 motorized disinfecting atomizers and 100 gallons of a liquid virucide that can be sprayed on every surface, and kill coronavirus and every other germ in five minutes. These machines can do 5,000 square feet in 15 minutes, and our buildings are about 25,000 square feet.

The reason why we’re doing this is quite apparent. The church building itself is a physical, emotional, and spiritual sanctuary for all of us. For instance, we call the most used worship space a sanctuary – a sacred safe place! There are towns that have bird and squirrel sanctuaries. Well, the church is our people sanctuary. Maybe you’ve noticed the ceiling in the sanctuary, and how it is shaped like the interior hull of a ship. It’s meant to look like that. For centuries, churches ceilings have been reminders that the sanctuary is like Noah’s ark that saves us from life’s floods by floating us to safety.

Every part of the church, from the Faith Center’s Cross and Fronds sculpture to the outdoor signs, carries spiritual meaning and encouragement. As a side note, I’ve seen some hilarious, helpful, and pointed church signs during the pandemic: “Give us clean hands, O Lord, and a Purell heart,” “Services cancelled. God is now making House Calls,” “Jesus rode an Ass into Jerusalem. Keep yours at home!” and “6 Feet Apart is better than 6 Feet Under.” Well, sorry if these may have been a bit over the top, but, while most of our bodies are at home, we want our signs, ceilings, and symbols to communicate that Jesus is Lord, and that He will defeat COVID-19.

Church members and staff are deployed beyond the walls, with most of us working from home. As we think about getting back to worshiping together, we all need to get prepared: What can we do to disinfect our lives, and clean up our individual temples of the Holy Spirit? The church has left the building, and that is always a good thing, but what kind of shape will the church building be in when we come back? How about us? I think we’re finding out that the church is the people and the steeple. It’s both/and nor either/or. Thanks for who you are, St. John’s [insert your church’s name]!

 

Holy Week Isolation

A theme for Holy Week 2020 for me is isolation. We’re all doing our best to keep others safe by isolating from one another. It protects us, too, and we sincerely pray that it stops or at least slows down the COVID-19 spread. That first Holy Week created an overwhelming sense of isolation for Jesus. It shows up throughout the week. It is showing up across the world right now, too.

Isolation is something that weighs heavily on all of us today. Some of you have already known it because of treatments or immune-deficiency conditions. COVID-19 has made it real for everyone. Residents of care facilities cannot see their families, funerals are graveside only, hospitals have necessarily strict visitation limitations for every patient, and churches have gone virtual at a time when we really need a hug. God made us in God’s own image, and a huge part of that is being social. If God exists in the community that we call the Trinity, how much more do we want and need to be with each another.

“Non-essential” small business owners are especially feeling isolated. God bless each category of person or business in this period of isolation. God bless all our healthcare workers, first responders, SRS employees, grocery store and pharmacy workers, and all the others that have to come home every day in fear of contaminating their loved ones. Then there’s another kind of isolation felt by the teachers that are  at home, but are still producing lesson plans for their students. Another isolation is the “cabin fever” that separates children from their friends, neighbors, and classmates. Plus, there are the students that will not have a prom or a graduation ceremony this year. God bless every person who is feeling isolated and alone.

This is exactly why Holy Week 2020 will be especially poignant and helpful. If we wrap our minds around the fact that God in Christ knows our difficulties and pain, it lets us know we’re never truly alone. Jesus literally knows what each one of us is going through and desires to redeem it (Romans 8:28-39). That is the promise of Holy Week every year. We have a God that has skin; mysteriously truly divine and utterly human – One who is able to empathize with our every weakness (Hebrews 4:14-16).

It wasn’t long after Jesus’ triumphal entry into Jerusalem on Palm Sunday that he experienced a distancing between himself, the authorities and even his friends. Judas, the group’s treasurer, betrayed him with a kiss. Peter who was usually brash and brave cowered in fear in the courtyard of the High Priest’s home, and denied ever knowing Jesus three times. When the temple soldiers came to arrest Jesus, all of his disciples fled. Jesus was totally isolated.

One can really “feel” his isolation when it came to his late-night prayers in the Garden of Gethsemane. He ventured into the darkness with only three of his disciples with him. He asked Peter, James, and John to offer their nearby prayer support while he went further into the darkness and prayed alone. The Scripture says that he agonized so much in his praying that it was like he perspired “great drops of blood” (Luke 22:44). He went back to his three closest disciples over and over again and each time found them sleeping.

His horrible isolation on the Cross is so evident. In one of his last statements, Jesus said, “My God, my God, why have you forsaken me?” This was isolation within himself, being both fully God and fully human. Some of us have felt that kind of turning on oneself when we cannot see past our own hands. Good Friday was only good for us, not at all for Jesus. One can feel his emotional, spiritual and physical heaviness as his body sagged on the Cross.

Holy Week 2020 is a unique time for us to see what Jesus went through with a fresh albeit difficult perspective. It may be the closest we have been to it ourselves in our lifetimes. May our sense of isolation help us grasp the depth of sympathy God has for each of us, and also take hold of hope because it may be Friday, but Sunday is coming. We are not quite yet to Easter yet in our fight against COVID-19, but it will not be long. Until then, we travel our own via dolorosa (Way of Suffering), but, like Christ, we will win. There is a resurrection!

Easter Hope from Old Salem

Holy Week Hope is what I need this year. COVID-19 has ravaged the world and things like Easter services have changed in its wake. This doesn’t change the fact that Jesus is alive and well. Holy Week’s drama doesn’t end on Golgotha, but at the empty tomb. There will be differences this year because we can’t meet together, but I pray that we will hear the echoes of “Christ is risen! He is risen indeed!” reverberate in our hearts.

I have always wanted to attend the Easter Sunrise service at Old Salem in Winston-Salem, North Carolina. Being a pastor makes it nearly impossible to pull that off due to leading my own flock in worship. This year marks the 240th uninterrupted succession of Easter Services at Old Salem. The Moravians since Count Nicholas Von Zinzendorf in Herrnhut, Germany have given this poignant and powerful homage to Christian hope and faith. This year it will be just as rich except it will be live-streamed at http://www.moraviansunrise.org/. It’s not an extravaganza, never has been. It’s deep and worshipful. It is the essence of Christian hope because it’s not based on pyrotechnics or stage management. It is simple, yet extremely profound.

We need to remember the Moravian influence on John Wesley, Methodism’s founder, who was caught in a storm at sea frightened for his life and soul, yet surrounded by these German Pietists who had heart faith that inspired them to sing hymns and pray through the storm. They had more than the head faith of Wesley. The Moravian’s witness had a profound effect on Wesley that led him to believe Methodists would do best if we connected head and heart, and literally “felt” our religion. Wesley even met with Zinzendorf at Herrnhut to experience more of this living hope himself.

Feeling our religion is the essence of hope. So yearly, albeit 2020 will be quite different, the Moravians who have been in Old Salem since the 1700’s have celebrated their faith in a special way. At 1:45 am a brass band of nearly 400 using trumpets and tubas goes around the city and plays Easter music, alerting everyone that sunrise will soon be coming. Then they gather at the Old Salem Church at 6 am when the bishop steps out of the Moravian Church into the darkness and says the traditional Easter Greeting: “The Lord is Risen!” The gathered throng responds, “He is risen indeed!” Then silently they make their way to the ancient cemetery called “God’s Acre” where bodies have been buried or sown in faith as physical bodies so they can be raised up as spiritual bodies.

The cemetery is a witness itself of new life. Every flat recumbent stone is identical and they are covered with flowers: forsythia, jonquils, azalea and dogwood blossoms – whatever plants, bushes, and trees are full of color are carefully laid on each tomb as a sign of resurrection piercing the night’s fading darkness. The tombs are all the same for each person as a reminder that each of us needs God’s grace the same as anyone else. Tombs are not gathered in family plots, but are ranked in specific order of married women, unmarried women, married men, unmarried men, etc. Zinzendorf himself said this is the way it should be as if our bodies were “choirs,” of sorts, with equality and democracy the same rule of heaven as it should be on earth with no one better than another.

Gathered there at the cemetery in silence everyone looks toward the eastern hill beside God’s Acre and the cedars that were brought from Germany when the first Moravians settled Salem. The sun comes up over that hill and the Communion of Saints is revealed: the earthly saints in the Church Militant joined with the deceased saints in the Church Triumphant, all living saints as represented by the people standing and the graves festooned by every imaginable color of flower. It is impressive. “Christ is Risen!” “He is Risen indeed!”

Pray and plan that Holy Week and Easter 2020 will be as glorious as any in Old Salem. May we feel stronger in the faith as we visualize our deceased loved ones alive again and rooting us on in our quest for hope and resurrection today. Amen.

The Glue of United Methodism

Some Bishops, Annual Conferences, Boards of Ordained Ministry, and clergy have broken their vows to uphold the Discipline of the United Methodist Church (UMC). Many lay persons have done the same thing by not upholding the teachings of the UMC as was promised at either their confirmation or church joining. Leadership preaches unity and cite Jesus, but doesn’t practice unity. They are disobedient to the primary way that we as United Methodists practice unity – Connectionalism!

John Wesley’s genius in theology centers around his understanding of how we humans reflect the imago dei (Image of God). There are three primary ways: The Social Image, the Moral Image, and the Legal Image. Think how the Social Image affects Wesleyan theology. If the Trinity is God in community, we should also live in a similar, interdependent reciprocal mutually accountable relationship. That’s why we confer so much; i.e., the word “conference” occurs every whipstitch in how we do church. Conference is a way we live into the social image of God, whether it is through band meetings, class meetings, charge conferences, church conferences, district conferences, annual conferences, central conferences, jurisdictional conferences or General Conference. Furthermore, I would contend that Connectionalism is the primary engine that makes the Social Image such a wonderful reality.

The Wesleyan Way of mutual accountability leads to the other two ways that humanity reflects God’s image. The Moral Image is exhibited in Wesleyanism via an emphasis on sanctifying grace. Since God is Moral, so should we be. John Wesley took seriously that if God is perfect, that possibility is ours, too (Matthew 5:48). Personal piety and social holiness are always done best in the context of corporate discernment – the same conferring already mentioned.

Lastly, the way that we reflect God’s Legal Image of stewardship over creation is different from a personal or nationalistic greedy dominion-like selfish ownership or destruction of God’s good earth. Wesley’s little home remedy book, The Primitive Physick, is an example of his desire that we reflect the Legal Image as mutual caretakers of people’s bodies and souls for the common good. Corporate mutuality preempts any individualistic strip-mining attitude that turns the Legal Image into a license to feather our own personal nests. Connectionalism, once again, is a very important ingredient of our theology. It makes us sensitive to what is best for everyone, and why we have hospitals and schools everywhere, and a UMC Building on Capitol Hill in Washington, D.C.

Here’s where I’m going with this: if Connectionalism is so important to who we are as United Methodists, why are we tossing it aside? Frankly, I don’t see Traditionalists doing that. It’s Progressives that are ignoring or breaking the unity of Connectionalism to which we have mutually pledged our allegiance. The Wesleyan Covenant Association and other renewal groups’ best preference is that we keep and strengthen the unity that we already have in the Book of Discipline.

So, ponder this, as we reflect on the document received from the Liberian Annual Conference this week. In response to the “Protocol,” they have gone on record by saying that we should stick together, and keep our current vows, name, logo and historic sexual ethics. In essence they have expressed the hope that we remain a global orthodox denomination, and live into what Connectionalism provides as a way forward. Rather than embrace splits, regionalism, and separation, why don’t we stick with what we have, and let those who can’t abide by it go their own way for their own conscience’s sake?

Our problem, therefore, isn’t just about authority of Scripture versus interpretation, culture wars and sociology, or ordination vow-keeping. There are all kinds of ways to frame and reframe a potential denominational split. What I hear when some promote a communion of separate branches of United Methodism under one umbrella is a denial of our Connectional ecclesiology. It would give a lot of latitude, yet keep us together, but at what cost?

The cost will be the loss of Connectionalism which is the essence of UM ecclesiology, the study, appreciation, and promotion of how we do church, and how that identifies and promotes the “Method” in Methodism. Being a “connectional” church, and how that shapes or reframes this whole sexuality discussion should honor our ecclesiology. If we can hang on to that, we will celebrate the imago dei in truly Wesleyan ways.

Connectionalism is who we are. Some may prefer a congregational or diocesan polity, but the word “Connection” appears 181 times in the 2016 Book of Discipline (BOD); “Connectional” appears 175 times; and “Connectionalism” 6 times. Clearly Connectionalism is more than foundational to our ecclesiology. It is part and parcel of how we fulfill Wesley’s system of mutual accountability that promotes sanctifying grace.

Note how Judicial Council Decision (JCD) 411 emphasizes our connectional nature by stating:

The Constitution clearly provides that the principle of Connectionalism should be always primary in any organizational structure of The United Methodist Church.

Or similarly, ¶132, 2016 BOD states:

The Journey of a Connectional People—Connectionalism in the United Methodist tradition is multi-leveled, global in scope, and local in thrust. Our Connectionalism is not merely a linking of one charge conference to another. It is rather a vital web of interactive relationships.

But, what body of the UMC determines what Connectionalism is in practice? It is only the General Conference, and not any lesser body that defines how connected we are. The 2016 BOD, ¶16 of the Constitution states emphatically that the General Conference (GC):

shall have full legislative power over all matters distinctively connectional (emphasis added), and in the exercise of this power shall have authority as follows: … 8. To initiate and to direct all connectional (emphasis added) enterprises of the Church and to provide boards for their promotion and administration.

 JCD 364 forbids the GC from delegating its Connectional legislative functions:

The General Conference may not delegate legislative functions and responsibilities which are assigned to it by the Constitution.

Therefore, the GC cannot yield to the Annual Conference its constitutional responsibility as stated in ¶16.2:

To define and fix the powers and duties of elders, deacons, supply preachers, local preachers, exhorters, deaconesses, and home missioners.

So, the Annual Conference Board of Ordained Ministry and Clergy Session may not negate, violate or ignore Church law, as stated in JCD 7:

It is inconceivable that the General Conference should have full legislative powers so that it can enact uniform legislation for the whole Church, and that at the same time each Annual Conference could also have the right to enact diverse and conflicting regulations, on the same subject. The reservation of the right to the ministerial members of an Annual Conference to “vote on all matters relating to the character and Conference relations of its ministerial members,” is not a distinctively legislative function but is rather an administrative function. It can only mean that the Annual Conference has the right as well as the duty to pass upon and determine the facts and apply the laws in all such cases in accordance with the uniform regulations and provisions which the General Conference may enact in reference to the same. In other words, the right reserved to the ministers of an Annual Conference to pass upon the character and Conference relations of its ministers does not mean that it has the legislative right to set up standards to measure the character and Conference relations of the Ministers except insofar as such standards do not contravene or are not covered by provisions enacted for the whole Church by the General Conference.

Judicial Council Decision (JCD) 1321 is a masterful summary of the limits of local options by Annual Conferences in ministerial credentialing. It cites JCD 7, 313, 536, 544, and 823. For instance, JCD 544 states:

The Constitution, Par. 15 [now ¶ 16], 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 [now ¶ 33], 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. Judicial Council Decisions 313, 318, 325, and 513 speak to the authority of the General Conference, under Par. 15 [now ¶ 16] of the Constitution, to establish standards, conditions, and qualifications for admission to the ministry. In Decision 536, we held that “An Annual Conference may not subtract from the disciplinary requirements for conference membership, but it may under certain circumstances adopt additional requirements not in conflict with disciplinary provisions or their spirit or intent.” This was again underscored in Decision 542 at the May 1984 General Conference. “Under Paragraph 37 [now ¶ 33] of the Constitution, however, it is the Annual Conference, as the basic body of the church that decides whether those standards have been met.”

Though the Annual Conference is called “fundamental” (¶11) and the “basic body in the Church” (¶ 33), it is also true that Annual Conferences and Boards of Ordained Ministry do not have the freedom to do anything that would deny our connectional definitions of clergy, as that determination is solely reserved by the General Conference. JCD 1341 is definitive in its location of the authority for setting ministerial standards:

The General Conference acted within its constitutional authority when it established universal standards for the ministry in ¶¶ 304.3, 310.2(d), 341.6, 2702.1 (a), (b), and (d)

 JCD 1341 further declares:

It is settled Church law that the General Conference has full legislative authority to set uniform standards for the ministry, which Annual Conferences shall not abrogate or modify. Therefore, it acted within its constitutional powers when it legislated ¶¶ 304.3, 310.2(d), 341.6, and 2702.1 (a), (b), and (d). The Annual Conference may enact additional requirements that are not in conflict with the letter or intent of these disciplinary provisions. JCD 313, aff’d, JCD 318, 536, 823, 1321.

The reach of the General Conference and Connectionalism extends from top to bottom of the church. ¶246.1 BOD reinforces it at the local level:

General Provisions—1. Within the pastoral charge the basic unit in the connectional system of The United Methodist Church is the charge conference. 

In extrapolating Connectionalism to local church practice, JCD 694 speaks clearly to the discretion of any clergy member to perform ministerial duties such as weddings:

It is the responsibility of pastors in charge to perform their duties in compliance with the Discipline and be obedient to the Order and Discipline of the Church. (Par. 431.9 now 304.1(j))

As it pertains to same-sex weddings, JCD 1185 clarifies the sacred difference between civil and Church law, and this decision also rejects local options on connectional matters:

The Church has a long tradition of maintaining its standards apart from those recognized or permitted by any civil authority. The Church’s definition of marriage as contained in the Discipline is clear and unequivocal and is limited to the union of one man and one woman. Consequently, the Church’s definition of marriage must take precedence over definitions that may be in operation in various states, localities and nations or that may be accepted or recognized by other civil authorities. To do otherwise would allow the Church’s polity to be determined by accident of location rather than by uniform application.

In summary, how does Connectionalism shape who we are with respect to human sexuality? To regionalize or break covenant with what the General Conference has decided will be the death-knell to a critical component of our identity, both as individuals and as a denomination. Clergy have made promises to uphold the Discipline of the UMC, and willingly lay aside their own prerogatives. Annual Conferences are called to be agents of the connection, but cannot dictate what only the General Conference can and must decide. Local churches, comprised of laity and pastors, cannot abrogate their allegiance to the connection or the General Conference. None of us are free agents that are laws unto ourselves. We are either a connection, or we’re not. What do you think our ecclesiology should look like? John Wesley thought Connectionalism was the best answer. What say you?

United Methodist Protocol Possibilities and Perils

Will the United Methodist Church separate into two or more denominations? Only the General Conference can say for sure. There’s a lot of traction behind the “Protocol for Reconciliation and Grace Through Separation.” The news and social media plus the blogosphere have been reporting things as if the Protocol Proposal is a done deal. As a veteran of 7 General Conferences there is more unity around this solution to our 48-year impasse than I’ve ever seen. Some would say our stalemate has been over sexuality. I would rather frame it as a huge difference in understanding the authority of Scripture. This is the bottom-line: Will your understanding of the Bible allow for actively gay clergy and same-sex marriage, or not? The new Protocol aims for a parting of the ways on these two issues. That doesn’t mean, however, that I’m sold on it, or that it won’t be amended into an unrecognizable mush at General Conference.

At first glance it looks pretty good. It pleases many Progressives and Traditionalists, and the majority of Bishops as well. I am not thrilled that there were many more bishops and progressives than traditionalists in the negotiating room. Afterall, the vote, not just at last February’s Special Session, but all twelve General Conferences since 1972 have upheld the same stance of the church that says we welcome everyone and find all persons of “sacred worth,” but the “practice of homosexuality is incompatible with Christian teaching.” This isn’t just the teaching of 48 years. It is the teaching of 2000 years of the church, and more than that if you count 2000 additional years of our Jewish heritage. I also think the Traditional view would be upheld at this May’s General Conference, too.

This is the reason many people wonder why the Traditionalists seem to be shown the door. Why do we have to give up the name “United Methodist?” I think it’s a valid point, but there’s another reality at work. That reality is the name of the denomination has not only changed a lot over the years anyway, but it actually has enough baggage to be a detriment to faithful Bible-believing Discipline-keeping United Methodists. For instance, my own mother was a member of the Methodist Episcopal Church, South, then The Methodist Church, and finally The United Methodist Church. It begs the question, “What’s in a name?” My personal preference is that Traditionalists get to keep “Methodist” somewhere in our name. It is who we are in our practice of faith.

But, I also know that branding is important to my friends and colleagues outside the US where governments are friendlier to churches tied to the States. I’ve personally seen that first-hand in the Philippines, Mozambique, South Africa, Bulgaria, North Katanga in the Democratic Republic of the Congo, Cote d’Ivoire, and Zambia. What I have also seen is the faithfulness of people to Scripture over denomination. If the UMC, now or later as the more liberal post-separation UMC, supports a laxness in sexuality standards then the rank and file of church members especially in Africa would overwhelmingly support traditional marriage and ordination standards. Even the Anglican-communion style notion of a US Regional Conference will not satisfy those whose values will not permit them to be in close association with those whose actions are in violation of Biblical standards. One only has to look at how the Methodists of Cote D’Ivoire joined the UMC because they could not stomach the liberalization of the Anglican Communion.

To those who live outside of the Bible-Belt in the US, and a few places in the US South, the name “United Methodist” has become synonymous with liberal humanistic pluralism more than with the saving and sanctifying work of Jesus Christ and a belief in the authority of Scripture. I sincerely wish those who will not live under our Book of Discipline would simply go their own way, but the sin of racism in the church has come back to haunt us. Everyone knows about our schism in 1844 that created the MEC and MEC, South. That racism got further institutionalized in 1939 with the rejoining of North and South and the Jim Crow-creation of the Central Jurisdiction that segregated African-Americans. Southern whites were adamant that the only way we would rejoin the North would occur only if a religious apartheid was enforced. The joining of the subsequent Methodist Church with the Evangelical United Brethren in 1968 thankfully did away with the Central Jurisdiction, but kept a seriously flawed part of the 1939 compromise.

Until 1939 bishops were elected at General Conference. Southern whites wanted their “own” bishops so jurisdictions were created for the first time, and bishop-elections were moved to those more local settings to ensure that every place got someone who would support the local biases and culture. Now we see how that has come home to roost with at least one whole jurisdictional College of Bishops defying the Discipline and the Judicial Council. At best guess there are only 7 bishops out of 46 in the US who would be considered Traditional. Moving bishop elections closer to home has widened the gap between General Conference and local adherence to what the General Conference has decided. So, we can have a Traditional Book of Discipline, but who is going to enforce it? We need to repent of what we did in 1939!

As much as I would love to see Traditionalists remain and Progressives leave, we’re stuck with an overwhelming majority of bishops who will not enforce things, and seemingly cannot be held accountable. With recent elections of progressives on the clergy side in most annual conferences in the US, there might not ever be another Traditional bishop elected. Add to that the liberal slant of most, if not all, denominational boards, agencies, and their staffs then no wonder many of us are ready to hit the exits. If Traditionalists leave, good luck to those who are left in trying to pay the freight. Restricted funds will remain off-limits, and apportionment dollars will dry up as congregations and conferences vote to leave.

Of course, my preference is that votes happen at the annual conference level to leave, and spare local churches the stress. I also hope that Local Pastors know how powerful their voice is in this matter. I’ve heard some talk that Local Pastors won’t be allowed to vote on this at annual conference. That is impossible. Paragraph 602.1(d) is clear that Local Pastors can vote on EVERYTHING at annual conference except delegates to Jurisdictional and General Conference, constitutional amendments, and conference relations of clergy. Local Pastors need to show up at annual conferences and vote! Local Pastors might be the best hope to save us from those clergy who have abandoned historic Christian teaching.

There is much to ponder and pray about. I hope that we can make it through all this without losing sight of our mission to make disciples for Jesus Christ. God bless the delegates as they discern our future. If the Protocol is the best solution we have, then I’ll take it.

Handling Our Diferences

Someone has said that our greatest strength is diversity, but it is also our greatest weakness. Jesus prays for his followers (John 17:21) to be one, but the Gospel passage (Luke 12:49-53) for this coming Sunday seems to suggest Jesus promotes division. The two passages seem contradictory, and the latter passage doesn’t particularly sound like Jesus. It doesn’t sound like something anyone who loves unity, especially church unity, would say: “I have come to bring fire on the earth, and how I wish it were already kindled. But I have a baptism to undergo, and what constraint I am under until it is completed! Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.”

Surely, Jesus spoke the words from Luke against the backdrop of the end of the world and the final judgment. He is stating a fact that what we believe about Him is going to put us in different camps. This is a hard word. We struggle with doing everything we can to hang on to unity in our relationships, families, and the world of politics. We very much live in a time of division where unity is hard to find. John Wesley, founder of the Methodist Movement, said these famous words: “In essentials, let there be unity; in non-essentials, let there be freedom; in all things, let there be charity.” The dilemma is discerning the difference between what is essential and what is non-essential.

Some contrast helps! This is a new take on things for me. I would prefer everyone to get along with each other, and keep the fireworks of life at a minimum. Frankly, I’m learning that the Proverbs are right in 27:17 when it says, “Iron sharpens iron.” To distill the truth in complex situations we actually need to go through the wrestling of diverse opinions. This is why debate teams only get better in the challenging crucible of taking different sides on issues and articulating them.

Could this be what we hope for in the church in what we call “holy conferencing”? We confer, converse, look for compromise, or resolution. We try to discern the will of God through debate and discourse. Sometimes we simply have to say, “In Christian love I think that it’s best we move on. Further interaction is going to hurt both of us, and we should not do one another harm by ripping open this same wound over and over again.”

That is a hard place at which to arrive. It seems un-Christian almost, but it may actually promote healing. It’s not a cold shoulder or snub. It is caring enough to confront the other with the truth, and live and let live, apart or together. It cuts down on the perpetuation of acrimony. There are people that I will never ever agree with, but by struggling through the conflict we can actually better affirm our mutual care of one another. It’s the stages of peacemaking that Dr. Scott Peck presents in his seminal work The Different Drum: Community-Making and Peace.

He proposes that the first stage in a relationship is “Pseudo-Community.” It’s the stage where everything and everyone is chummy, hail-fellow-well-met like a honeymoon or a high school reunion – all hugs and no shrugs, but it isn’t real. That’s why it’s called “pseudo.” However, if you allow for honest dialogue and truth-telling, which is necessary for any genuine relationship, then you arrive at “Chaos” where differences are exposed. Most people don’t like chaos, but it’s a mandatory stage in order to get to where we want to go in our dealings with people. So, church people should welcome chaos that at least gets beyond the fakeness of the prior stage. A disclaimer: There are some people who love drama and get stuck not just in the chaos stage, but in any of them or go up and down the continuum at every whipstitch. But, if you plow ahead then you move out of Pseudo-community and Chaos, and get to Emptiness – a live and let live humility as opposed to my-way-or-the-highway, an honest care for one another, but empty of venom and vitriol. This can be a wonderful stage, but if stuck in “emptiness” it leads to a passive sublimation of genuine feelings and people simply shut-down. Emptiness can be apathetic instead of empathetic. Empathy, in spite of differences, leads to the last stage which is Community. Community is marked by transparent love and a prioritization of group health more than individual satisfaction. Community fosters deep communal relationships through individual self-definition.

Where is your family, church, civic club, and national ethos on this scale? Let me give you an example of a healthy sense of community through a story shared by Dr. Len Sweet, a United Methodist clergyperson and professor. He tells the story of when university chaplain Tom Wiles picked him up from the airport in Phoenix, Arizona. They didn’t know each other. Tom was Dr. Sweet’s ride to a conference he was leading. Tom was driving his brand-new Ford pickup. Len Sweet was still mourning the trade-in of his Dodge truck. Though the two guys didn’t really know each other, they immediately bonded as they shared truck stories and laughing at the bumper-sticker truism, “Nothing is more beautiful than a man and his truck.”

Here’s what happened next in Sweet’s own words: “As I climbed into Tom’s truck for the ride back to the airport a day later, I noticed two huge scrapes on the passenger door. ‘What happened?’ I asked. Tom replied sadly, ‘My neighbor’s basketball post fell on the truck.’ ‘You’re kidding! How awful,’ I said. ‘This truck is so new I can still smell it.’ Then Tom said, ‘What’s even worse is my neighbor doesn’t feel responsible for the damage.’ I immediately rose to Tom’s defense and asked him if he had contacted his insurance company, or thought about other ways he could make his neighbor pay up.

Then Tom replied in an unforgettable way: ‘This has been a real spiritual journey for me. After a lot of soul-searching and discussions with my wife about hiring an attorney it came down to a simple thought. I can either be in the right, or I can be in a relationship with my neighbor. Since my neighbor will probably be with me longer than this truck, I decided that I’d rather be in a relationship than be right. Besides trucks are meant to be banged up, so I got mine initiated into the real world a bit earlier than I expected.’”

A better person than me.

Lateral Thinking and the UMC

There are decisions to be made in the United Methodist Church about our future, either together or separate, as Traditionalists or Progressives. There are those who are already touting plans, and I am hesitant to throw another plan into the mix. Number one, I don’t have one yet, and secondly, enough of you presume my name is synonymous to an opposite view than yours that you wouldn’t give it a passing thought. No matter, and needless to say, I’m concerned about our future. I’m not concerned about St. John’s UMC because it is thriving by making disciples and not getting stuck in ecclesiological word problems. We will keep doing what we do best by growing the church and its ministries no matter what.

Most of us are consumed by worry. It may be acute anxiety because of an immediate crisis, or it may be caused by chronic anxiety due to a lingering worry that rears its head only occasionally. Either way, worry too easily consumes us. We take vacations to try to get away from it all, but find ourselves needing a vacation from our vacation. We tell ourselves if we had enough money all our worries would disappear. Watch the news just one evening and you’ll find that being rich and famous aren’t solutions to worry.

Mary and Martha were two sisters in the Bible and both have wonderful attributes. Mary-types are into emotions and empathy. They love worship, Bible Study, and learning all that they can from Jesus. Martha-types are more practical and make lists of the things that they need to make sure Jesus and his disciples are well fed. You might recall Joanna Weaver’s book, Having a Mary Heart in a Martha World. It suggests that Jesus prefers Mary-types over Martha’s. That is what the Bible says, but I don’t think that Scripture denigrates Martha’s as much as some might think. The world needs both kinds of people, plus those who are a mixture of the two, and it’s the same for both sexes.

There are men and women who are gifted in the practical, necessary, and mundane things like Martha, and there are those who can write the best poetry, prayer journals, thank-you-notes, and whose emotional I.Q.’s are extraordinary as they sense things. Most of us get it. Any of us, if pressed, can be both dreamers and workers, Mary and Martha’s. Who’s to say that dreaming isn’t work. That’s how we got to the moon 50 years ago. On the other hand, thank God for the people who did the grunt work to make the dreams happen. General Conference 2020 in the UMC is going to take the best of both dreaming and doing.

Sometimes I find myself pondering a problem with a practical head-on solution. Other times I’ll wait and discern until I can come at it in a new creative way. Edward de Bono who champions what he calls “Lateral Thinking,” says that it’s better for both Mary and Martha to beware of attacking a problem head-on. He suggests that we come at our dilemmas from the side. He discovered this principle when he found himself locked outside the double-walled enclosure of his university. As he climbed the outer wall in the dark he discovered that he climbed the wall at a corner and ended back on the outside. Then after he found a way to get over the wall at a place that put him where he wanted to be, he started climbing the next wall. Three-fourths of the way up he noticed a shorter gate nearby, a lesser height if he happened to fall, and a much easier climb. Assuming the gate was locked, he climbed to the top of the short gate only to feel his forward momentum cause the gate to open. Since it wasn’t locked, he hopped off and pushed it open.

He said he learned two things which are at the essence of lateral thinking: “No matter how good you are at climbing walls, you should always pick the right one;” and “Some walls don’t have to be climbed if you can enter through a gate that you never imagined.” Lateral thinking is a mixture of Martha’s practicality and Mary’s imagination.

For instance, de Bono was asked by a corporation to help with a problem. They had too many people at the end of the workday for their elevators to handle in their large building. They tried attacking the problem head-on and thought they could stagger quitting time or use a system to split up the numbers in manageable numbers. They even thought about adding new elevators outside the existing building. Before they spent all that money, they invited de Bono to come in and take a look, to hopefully add a new perspective via lateral thinking. He did just that! He looked at the elevators from a lateral vantage point, literally from the side, and a new idea hit him. It struck him that all the company had to do was to cover the walls around the elevators with mirrors, and it worked! People stood together waiting on the elevators, but spent their time waiting either looking at their own reflection or those of their coworkers. They didn’t even notice the delay!

Lateral thinking lets the Martha’s and the Mary’s do what they do best, and it cuts down the anxiety and worry. I know that the deadline for General Conference 2020 petitions is September 18, but can’t we think about this in a new way? Step to the side and get a better angle.

Church Transitions

“Moving Day” in the United Methodist Church can be an awkward transitional time. In our first move from seminary in Boston to a three-point charge in South Carolina there were generous folks who brought over a meal and proceeded to watch us eat it!  One dear woman asked what they were all thinking as I followed a more seasoned minister, “Are you old enough to be a preacher?” My response was both sure and ambiguous and offered very little assurance, “I hope so!”

Hope is what sustains us when one minister leaves and another comes. We all try to put our best feet forward. Afterall, there is only one chance to make a first impression. Together, laity and clergy hope to win people to Christ and disciple them. That’s the great expectation! Our new preacher or our new congregation will be a grand opportunity to fulfill The Great Commission to make disciples for Jesus Christ! One preacher was heard adjusting his expectations, “During the first five years of ministry I had a sign on my desk that said, ‘Win the world for Christ.’ The next five years the sign read. ‘Win five for Christ.’ After ten years, I changed the sign to read, ‘Don’t lose too many.’”

Sad to say and worse to admit, this is the low expectation of too many ministers and churches, but when clergy move it’s an opportunity to recalibrate and have fresh ideas. Each church has its own personality and history. If you expect others to adapt to the congregation then you better do it!

Most importantly, we need to trust the Holy Spirit to make a new appointment work. E. Stanley Jones was probably the greatest evangelist and missionary of the Methodist movement. He spent most of his life in India and wrote prolifically. In many ways, he was a man before his time. In his book on Pentecost and the book of Acts, The Christ of Every Road, he describes the church as living between Easter and Pentecost:

“The church stands hesitant between Easter and Pentecost. Hesitant, hence impotent. Something big has dawned in the church’s thinking—Easter. Christ has lived, taught, died and risen and has commissioned the church with the amazing Good News. But something big has yet to dawn in the very structure, make-up and temperament of the church—Pentecost. If the church would move up from that in between-state to Pentecost, nothing could stop it—nothing!!”

Then he describes the church of his day. Remember, this was written eighty-five years ago:

“Now the church is stopping itself by its own ponderous machinery. Whenever we have been troubled about our spiritual impotence, we have added a new wheel—a new committee or commission, a new plan or program—and in the end we have found that we have little or no power to run the old or the new. We become busy—devastatingly busy—turning old and new wheels by hand. The Holy Spirit of Pentecost is not a lived fact with us. Hence we worship machinery instead of winning and discipling souls.”

We worship machinery instead of winning men and women for Jesus. Amen!

So, trying to keep you from becoming too busy and quenching the Spirit, I would offer a simple list of ideas that I shared at a Bishop’s School of Ministry:

Quick Start Guide for Pastoral Transitions

  1. Don’t change much in the first 6 months!
  2. Be a good historian! Learn the church’s history, especially emotional history of past tensions.
  3. Get a copy of the pictorial directory and pray through it daily!
  4. Ask the Lay Leader and Church Council Chair, LMAC for advice!
  5. Visit people!
  6. Be like a Persian cat with keen observation! Get copies of church leaders and financials.
  7. Ask more questions than you give answers!
  8. Don’t change the order of worship!
  9. Preach good/great and familiar sermons!
  10. Write a synopsis for first 15 sermons and give to worship leaders!
  11. Don’t blame Bishop, DS, or predecessor for the move!
  12. Accept strategic invitations to people’s soiree’s even if it’s on your day off!
  13. Listen, listen; Love, love
  14. Use “That’s interesting.” Without moving anything!
  15. Stay out of Triangles via non-anxious presence and defecting in place!
  16. Go to every District meeting and depend on other clergy near you!
  17. Praise in public and criticize in private!
  18. Go to every team/committee meeting and most other small groups!
  19. If asked, say “Yes!” to children’s sermon, youth, confirmation, chapel, Rotary, etc!
  20. Call people within 24 hours of their visiting church or returning!
  21. Hold cottage meetings or speak a lot so people get to know you!
  22. Beware cottage meetings if tensions are high!
  23. Dress for success, up or down!
  24. Familiarity breeds contempt! Be careful not to “let your hair down” too quickly.
  25. Don’t talk about your previous church/ministry!
  26. If you go out of town for vacation or continuing education, inform SPRC Chair & Lay Leader!
  27. Beat people to the hospital! Go early, pray, and get out of the way!
  28. Get Business cards immediately and make sure your cell # is a local call for everyone!
  29. Get involved in the community; find out where your people eat, hang out, and sit at ball games!
  30. Let church committees, especially SPRC, self-select their own successors!
  31. Don’t be afraid to use the Book of Worship or Book of Discipline!
  32. Beware those who put down your predecessor and honor those grieving her/his leaving!
  33. Get a list of shut-in’s and recent deaths, serious illnesses, and life changes!
  34. Call the Office of Congregational Development for your new demographics!
  35. In connectionalism, how well your successor does says a lot about you!
  36. Meet with the Altar Guild ASAP and ask about baptism/communion procedures & preferences!
  37. Play dumb because you are, and never come off as angry!
  38. Leadership by walking around and keep confidences!
  39. Read church wedding policy and put dates on your calendar!
  40. Ask people/staff what the church is known for in the community and what each staff member is known for in the church!