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When Will the Tail Stop Wagging the #UMC Dog?

by Drew 9 Comments
Courtesy of Smallbones via Wikimedia Commons.

Courtesy of Smallbones via Wikimedia Commons.

When will the tail top wagging the dog? When will the whole United Methodist body cease to be driven hither and thither by what is really a small appendage?

I’m a longtime critic of the various caucus groups in the UMC.  While I don’t think they are all equally villainous, I do believe that on the whole they serve to draw resources from United Methodist pews that are better spent elsewhere.  Moreover, they form a sort of self-reinforcing system that goes something like this: RMN organizes to change the Book of Disciplinee; Good News fundraises to counter their efforts; Love Prevails then bounces off the “harmful” rhetoric of evangelicals and announces ahead of time that they plan to make sure nothing gets done in Portland which they don’t explicitly condone; then, finally, the IRD fills their coffers by reporting on the adolescent shenanigans of Justice’s Storm Troopers.  The caucuses have a sort of symbiotic relationship and form a vicious cycle.

These groups, in many ways, lead our denominational conversation – though I’m not at all convinced that, even all combined, they remotely represent the views of a majority of United Methodists.  I’m reminded of this quote from Edmund Burke’s Reflections on the Revolution in France, who noted that the bluster of radical groups often far outstrips their real influence:

“The vanity, restlessness, petulance, and spirit of intrigue, of several petty cabals, who attempt to hide their total want of consequence in bustle and noise, and puffing, and mutual quotation of each other, makes you imagine that our contemptuous neglect of their abilities is a mark of general acquiescence in their opinions. No such thing, I assure you.”

Despite the noise, there is no “general acquiescence” to the caucuses.  They are merely the loudest voices in the conversation.  If the Trump living nightmare candidacy has taught us nothing else, we’ve sure learned this: being loud, rude, disagreeable, loose with the facts, quick to attack, and light on nuance can actually get you a lot of attention.  It will even get you a seat at the table.  The committee in charge of organizing General Conference even met with the leaders of these groups last year.  Now, really, do we think this will placate the caucuses or embolden them?

Burke again would urge us not to take such tactics seriously:

“Because half a dozen grasshoppers under a fern make the field ring…whilst thousands of great cattle, reposed beneath the shadow of the British oak, chew the cud and are silent, pray do not imagine that those who make the noise are the only inhabitants of the field; that, of course, they are many in number; or that, after all, they are other than the little, shriveled, meager, hopping, though loud and troublesome, insects of the hour.”

Portrait of Edmund Burke by Joseph Reynolds, public domain image via Wikimedia Commons.

Portrait of Edmund Burke by Joseph Reynolds, public domain image via Wikimedia Commons.

Most United Methodists do not share the priorities of the divisive caucuses.  A representative sample of over 500 parishioners was taken in 2014 to get a sense of the real priorities of the people who sit in our pews.  Sexuality did not even crack the top 5.

I see no future for us unless we stand up to the denominational hostage-takers and refuse to let the tail way the dog.  Much like Americans are experiencing in the national arena, denominational politics are not well served by letting the loudest, most divisive voices lead the conversation.  They don’t represent us.  They have every incentive to increase outrage and bend the truth to fund their own projects.

For the United Methodist Church to have a healthy and vital future, we cannot allow the most brutal voices to dictate the conversation.  We can do better.  We must do better.  But make no mistake: it’s up to us.  We, the vast majority of Methodists who love each and every one of their neighbors and want to make disciples of Jesus for the transformation of the world, decide this future: the ways that we engage one another, the things we read and share, the delegates for whom we vote give away whether we are directing our mental, emotional, and other resources towards victory or agape.

The tail does not have to wag the dog. But that’s up to us.

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Pope Francis’ Address to the #UMC

His Holiness Pope Francis showing off the exact opposite of a 'funeral face,' courtesy Wikipedia.

His Holiness Pope Francis showing off the exact opposite of a ‘funeral face,’ courtesy Wikipedia.

In, “Wow, he never ceases to amaze” news, Pope Francis just dropped a Petrine hammer on his own inner circle.  The Vatican Curia – the upper echelon leaders of the vast Vatican administrative machine – got some coal in their mitres during what is usually a pretty benign Christmas address.  The short version: he said the Curia was sick. Of the 15 ‘ailments’ he named that are harming the life of the Roman Catholic Church, I thought a few especially applied to my own communion, the United Methodist Church.  The full list, and the original numbering, is found here from the AP, from which the following selections are quoted.  The commentary attached is my own.  See if you think the Holy Father’s words are fitting for today’s UMC:

1) Feeling immortal, immune or indispensable. “A Curia that doesn’t criticize itself, that doesn’t update itself, that doesn’t seek to improve itself is a sick body.”

Going on to perfection is kind of our thing, isn’t it?  In 2012, the UMC showed a remarkable ability to avoid self-improvement.  How can we become a healthy body instead of a sick body?

2) Working too hard. “Rest for those who have done their work is necessary, good and should be taken seriously.”

For too many Christians, lay and clergy alike, busyness has become a status symbol and an idol.  Why don’t our clergy preach sabbath? Why don’t our churches expect it of their pastors?

5) Working without coordination, like an orchestra that produces noise. “When the foot tells the hand, ‘I don’t need you’ or the hand tells the head ‘I’m in charge.'”

It is easy to look upon other corners of the church as backwards, or out there, or fruitless, or whatever.  But we are all in this together, folks. (By the by, Bishop Grant Hagiya recently had some great things to say about the Pacifict-Northwest, often dismissed by Methodists here in the Bible Belt, on episode #7 of the WesleyCast).  Moreover, coordination – aligning our ministries, resources, and energies – is critical to accomplishing our ministry.  See also #1.

6) Having ‘spiritual Alzheimer’s.’ “We see it in the people who have forgotten their encounter with the Lord … in those who depend completely on their here and now, on their passions, whims and manias, in those who build walls around themselves and becomes enslaved to the idols that they have built with their own hands.”

Ask about rescinding the Guaranteed Appointment and watch our clergy suddenly develop ‘spiritual Alzheimer’s.’

7) Being rivals or boastful. “When one’s appearance, the color of one’s vestments or honorific titles become the primary objective of life.”

We are too damned competitive with each other.  The megachurch pastors all want the number one spot.  The mid-size church in town competes with the large downtown church.  On a charge, the smaller church or churches feel inferior to the larger.  Clergy boast about “God’s work” in their church, sharing posts on social media about all the amazing things going on but really we just want our colleagues and superiors to think better of us. In internet parlance, this is called a “humblebrag.” All of this is poison. Pure poison.

9) Committing the ‘terrorism of gossip.’ “It’s the sickness of cowardly people who, not having the courage to speak directly, talk behind people’s backs.”

Christians should not be gossips, and we in the UMC are as guilty as anyone. We talk behind the backs of our pastors, our lay leadership, our bishops, etc..  We of all people know the power of words to make and unmake lives, galaxies, families, and churches.  Clergy should take the lead in condemning gossip in all its forms.  Dave Ramsey’s (I know, I know) take is helpful.  If you think Ramsey is too strong on this, remember – the Pope just called this terrorism.

12) Having a ‘funeral face.’ “In reality, theatrical severity and sterile pessimism are often symptoms of fear and insecurity. The apostle must be polite, serene, enthusiastic and happy and transmit joy wherever he goes.”

The subtext for too many of our denominational gatherings – international, national, and local – is death.  We Methodists wear the funeral face well. We shouldn’t.  As another Bishop of Rome, John Paul II, said, “We are Easter people and hallelujah is our song.”

14) Forming ‘closed circles’ that seek to be stronger than the whole. “This sickness always starts with good intentions but as time goes by, it enslaves its members by becoming a cancer that threatens the harmony of the body and causes so much bad — scandals — especially to our younger brothers.”

If all or most of your friends are on the same side as you, in the church or in the world – you need to rid yourself of this sickness.  Caucuses (such as the IRD, RMN, Good News, and Love Prevails) have done the UMC precisely what some of the Founders – quite correctly – warned that parties would do the the US.  If you want to affiliate with some sub-group of the UMC, fine; but we are contributing to the dissolution of the church and our own spiritual myopia if we only associate with like-minded folk.

There’s my annotated, partial list of Pope Francis’ recommendations for United Methodists.  What do you think?  What should be added? Might the UMC benefit from a similar speech from one of our Bishops?

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Barbarians at the Gate: Shock Politics, Civility, and the Demand for Total Surrender #UMC

Hadrian's Wall, built to keep out my ancestors. Courtesy Wikipedia.

Hadrian’s Wall, built to keep out my ancestors. Courtesy Wikipedia.

Historically, we build walls to keep out invasive forces.  For all the sentimental claptrap about “walls never stay standing,” the Great Wall of China and Hadrian’s Wall still stand as reminders that there is always a need to set limits between civil and uncivil forces.  There is a similar need now in the UMC.  The walls are metaphorical, of course, but no less important.

Some actions should simply be out of bounds, not just by all people of good will, but in particular by Christians ostensibly dedicated to a particular way of life called church.  As I’ve said before, one of those tactics is threatening schism, which is that much worse when it is claimed to be backed by anonymous minions.  Another is straight from the Howard Stern school of political engagement: the shock tactic.  In conservative Christian circles, one version of this is to show pictures of aborted babies as a way of convincing anyone in view of the horrors of the practice.  While I believe Christians should be concerned with the rights of the unborn, most people of faith agree that using dead babies to win political points in such a fashion is not becoming of ecclesial discourse.

But progressive Christians sometimes sink to the same level.  A video was recently made, occasioned by the Connectional Table’s request for input, that drew a straight line between a horrific, shaming event involving a youth pastor and the suicide of a young United Methodist college student.  Many pro-LGBT supporters shared and commented on this video, with little critical inquiry given as to whether or not the story of the young man’s suicide might be more complex than one (admittedly awful) incident.  Like pictures of aborted children, it is simply intended to shock into silence and consent.

Another problematic feature of the UMC conversation of late is the totalizing politics at play.  One of the great missteps of the 20th century was the Allies’ demand for total and unconditional surrender from Japan.  It is arguable that, had some negotiation been possible, the destruction wrought on Hiroshima and Nagasaki would not have been necessary.  When one gives up on conversation and the only outcome one can live with is surrender, tragedy often ensues.

To observe this in the UMC, consider the recent witch hunt for Richard Hays, NT professor and Dean of Duke University Divinity School.  Andy Oliver, a staff member for RMN, posted a profoundly misguided article  calling for Hays’ capitulation on a number of fronts, even recanting parts of one of his most famous books.  Oliver posted this with the kind of totalizing, threatening language that would make Good News proud (promising legions of anonymous supporters ready to strike).  In a political world where everyone who does not fully support your agenda is a contemptible enemy, one need not take the time to make rational arguments or reasonable demands.  If total surrender is your only acceptable outcome, you’ve already decided that no amount of eggs is too great to get the omelette of your dreams.*

The recent CT-sponsored panel discussion. Photo credit: UM Communications.

The recent CT-sponsored panel discussion. Photo credit: UM Communications.

When the barbarians are near, it’s time to remember that fences make good neighbors.  One need look no further for this than the recent Connectional Table-sponsored panel discussion based on Finding Our Way.  The fruitful dialogue was made possible because a band of insurgents was not allowed in the room, likely because they had already promised to do what they always do: (d)isrupt the stated agenda.  Whether this show of intestinal fortitude was a one-time experiment or a sudden lapse into strong leadership  by the Connectional Table remains to be seen.

We have serious matters before us.  We should spend the lead-in to General Conference 2016 in prayer, fasting, and holy conferencing.  Shock tactics and the politics of total surrender have no place in the Body of Christ, and all of us, no matter what side we are on, should demand better of one another.  Our leaders, in particular, have duty to order the life of the church so that fear and intimidation do not replace prayer and discernment.  In the words of Bishop Ken Carter, this is a call to do the work of Christ in the way of Christ; the aggressive politics of Congressional filibuster and campus protest has no place among those whose life is defined by the cross and resurrection.

The barbarians are at the gate, friends.  They are left and right, Reconciling and Confessing (to name just two).  We will either build walls and set some healthy boundaries agains those who wish to tear us apart, or we will be overrun by malignant forces among us who demand total surrender.  The choice is ours.

*An excellent rebuttal from the Indiana RMN affiliate to the atrocious hatchet job about Dean Hays can be found here.

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Heroism, Martyrdom, and Suicide: Thoughts on Self-Immolation

polycarp

Polycarp, the martyred bishop of Smyrna. Courtesy Wikimedia Commons.

The suicide by self-immolation of Rev. Charles Moore, a retired UMC pastor from Texas, has inspired a host of responses by those troubled by his startling death.  Unfortunately, his suicide has been turned into a call to arms by many, and even an instance of hero worship or martyrological fascination by others.  With due respect for his lifetime of ministry and his family, I believe some clarification is in order.

Martyrdom is Not Sought Out

Many commenters have hinted at Rev. Moore’s status as a martyr, and at least one blogger was bold enough to outright assert it.  The problem is that martyrdom is never something that, according to Scripture and our earliest witnesses, is ever supposed to be sought out.  Take, for instance, the comment about Quintus, a Christian who handed himself over to the authorities, seeking the glory of a martyr’s death from The Martyrdom of Polycarp:

“But a certain man named Quintus…when he saw the wild beasts, became afraid. This was he who constrained himself and others to come in of their own accord. This man, the proconsul, with much importunity, persuaded to swear and to sacrifice. On this account, brethren, we praise not them that give themselves up, since the gospel doth not so teach.”

This is contrasted with the approach of Polycarp, who did all in his power to avoid martyrdom, and who blessed his persecutors even as they came to arrest him.  Martyrdom is not to be sought intentionally, and nor is it something that is self-inflicted.

Heroism is a Communal Achievement

‘Heroism’ is one of those words that has become flattened through overuse.  We apply it too easily, and thus have cheapened the ambitious call to excellence that the heroic label entails.  Many who commented on Rev. Moore’s suicide implied he was a hero, if not for the way he died, for the causes which drove him to self-immolate.  A Reconciling Ministries Network article likened him to Jesus but quickly tried to distance from that analogy:

“Even Jesus, who led a parade from the east of Jerusalem on a colt the same day that Pilate led his Roman legion on a white stallion from the west, knew that such an act would lead to his arrest and likely execution as an insurrectionist against Rome. However, placing yourself in harm’s way out of conviction is still very different from taking one’s own life. If we had had the opportunity to talk to Charles before he took this drastic step, we most certainly would have tried to talk him out of it.”

In their marvelous book Heroism and the Christian Life, Brian Hook and R.R. Reno  seek to reclaim a particularly Christian vision of heroism by examining the gospel narratives, the ancient views of heroism, and the critiques of Christianity’s greatest critic, Nietzsche.  Part of their argument is that heroism entails both recognition (by a community) and imitation (it is worthy of repetition):

“Starved for ‘real heroes’, we latch onto the extraordinary and elevate the agent to the stage of hero.  The problem is that heroes are people who possess remarkable virtues and abilities, and are not unique acts.  Since true heroism entails recognition and emulation, the incidental hero fails. ” (12)

The hero is formed, recognized, and imitated over the course of a lifetime; in short, one incident does not a hero make, let alone an act neither condoned nor imitated by one’s community.

Naming the Silence

Many, myself included, were and are disturbed by Rev. Moore’s death.  I would posit that the best name for the resulting silence is tragedy.  Note the first two definitions listed by Merriam-Webster:

: a very bad event that causes great sadness and often involves someone’s death

: a very sad, unfortunate, or upsetting situation : something that causes strong feelings of sadness or regret

We can, and should, respect that Rev. Moore lived out his convictions with such boldness – regardless of whether we share them.  An encounter with the living Lord should call us to solidarity with the widow, alien, and orphan – and all who are forgotten, abused, and oppressed.  For the dedication to that Kingdom work I give thanks.  How then, might we best remember Rev. Moore?

I’m reminded of a movie scene.  At the end of The Last Samurai, the young emperor asks Captain Algren how his mentor and friend died.  In the closing line of the film, Algren replies, “I would tell you how he lived.”

I would suggest we honor Rev. Moore’s memory by remembering how he lived, and for what he lived.  From what I have gleaned, he had a lasting impact on the church in Texas and the communities he served.  That he felt his work inadequate or unsuccessful, such that self-immolation was a necessary or desirable end to fulfill his vocation, is a tragedy.

My prayers are with Rev. Moore, his family, and his loved ones.  May we all turn our dreams, our desires, and our hopes over to the one in whom no work is wasted, and no life or ministry, however great or small, is worthless.  I rejoice that Rev. Moore is at peace. Let us who remain tarry on, in hope that “the one who began a good work among [us] will bring it to completion by the day of Jesus Christ.” (Phil. 1:16, NRSV)

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For the Sake of the Bride: Steve Harper on a Third Way

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If you care about the state of the Bride of Christ, the church. read this book. Soon.

Aren’t you tired?  Aren’t you worn out by all the nasty wrangling?  I think many of us are getting hungry for an alternative to the culture wars that dominate our political culture in the US and in the church.  In particular, the Mainline denominations, especially my own United Methodist Church, have been riven by partisanship that would make the most radical Tea Party or Code Pink gathering blush.

Myself and a growing number of others have been calling for an alternative kind of church, a better discourse, and more and more I sense a hunger in others for something deeper, less shrill, and more Christocentric than ideological.  If that sounds like you, then you are in luck. Retired seminary professor Steve Harper has just provided an excellent primer on why a third way is needed and what that path forward might look like in his new book For the Sake of the Bride.  Agree with his conclusions or not, I posit that it would be difficult for anyone to come away after reading this book without respect for Harper’s prayerful and heartfelt analysis both of our situation and a potential path through the present morass.

As someone who has invested a considerable amount of time in seeking out a Via Media between the extremes that dominate our church (and churches), I am deeply grateful to Dr. Harper for his work.  Below are collection of quotes pertaining especially to the third way as Harper narrates it (the largest number of quotes come from chapter 4, entitled “A Third Way”).  I highly encourage you to buy, read, share, and discuss this book with your classes and small groups as soon as possible.  In a perfect world, this would be required reading for all General Conference 2016 delegates, if for no other reason than its basic ecclesiological focus: a concern for the health of the Bride of Christ that is usually not evident in those who seek to tear her to shreds in order to get their way.

But enough from me.  Here is your sample – but make sure to pick it up and read it in full for yourself.  I would love to hear your own feedback on these quotes or the  full book in the comments section.

“Early in my experience I saw more clearly than ever before that Jesus was able to make friends with people who were unable to make friends with each other. I saw that this was a deliberate choice on his part […] In short, I saw the inability of dualistic thinking to take us where we need to go in restoring intended honor to the Bride.” (9)

“Dualistic thinking pervades nearly every part of our lives, especially evident in advertising, which reinforces the ‘good, better, best’ mentality and which (even if kindly) tells us that one product is superior to another. Dualistic thinking not only tempts us; it trains us to use the same tactics when we deal with people, places, and things. Almost without realizing it, we are conditioned to enter into life not simply differentiating, but dividing and conquering.  To come out of this process requires insight and courage. The insight is fundamentally that those who choose a third way will not be welcomed by either of the sides. And because we like to be liked– by somebody, anybody– we gravitate toward a side rather than calling the process of taking sides into question. Jesus challenged the status quo when he told his disciples not to trust the yeast of the Sadducees or the Pharisees (Matthew 16:5). Neither side had the complete picture. The whole ministry of Jesus was a third way…”

“The very nature of the third-way enterprise will be limiting and incomplete, because we do not often see it attempted. We do not see it fully applied in the divisive issues of our day. And when we do, it is often caricatured as inadequate by the dualistic thinkers who must have it one way or the other.  An invitation to a third way is actually more difficult than choosing a side and then defending it to the death.” (14)

“…this book is a call to find a third way that enables the sides of the debate to bring their best to bear upon finding a new way to move forward into the future.” (62)

“…the old processes have patterned us toward negativity and divisiveness. The way of love does not accept these attitudes and actions as the only options that we have.” (86)

 

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#UMC Victories, Vicarious and Pyrrhic

by Drew 7 Comments
sparta siege

The Siege of Sparta by Pyrrhus, courtesy Wikimedia commons.

Do not gloat when your enemy falls;
                           when they stumble, do not let your heart rejoice
.”                              -Proverbs 24:17 (NIV)

I had a feeling this might be coming.  Last Friday night I listened in to Frank Schaefer on what was basically a conference call with the Reconciling Ministries Network community of my conference (WNCCUMC) during a worship service that they hosted.  When he said that he felt good about his chances of being reinstated – the church’s representation seemed unprepared, he noted – the congregation erupted in applause.  Today that applause is surely redoubled, as Frank’s defrocking has been reversed on appeal.

But to be clear, this is not a clear victory for anyone, which may the best possible outcome.  The court did not say  the church was wrong to punish Frank.  It said the mix-and-match penalties – a suspension and defrocking contingent on his unwillingness to promise future compliance – was inappropriate.  The appellate court upheld the suspension, but reversed the defrocking (thus, refrocking?).  So while some might say “he got away with it!” and others will cry “justice has been done!” neither is exactly correct.

The progressives are clearly taking this as a victory, though, which is understandable.  I wonder what kind of victory it really is, however?  It is certainly a vicarious victory, not unlike the relief that many felt when O.J. Simpson was found not guilty in his initial criminal trial.  Millions who were actually unaffected took it, nonetheless, as a victory for “us.”  As Chris Rock later said, sarcastically, “Every day I look in the mail for my O.J. prize, and nothing!”  Thus many are taking this as a victory for LGBT “inclusion” advocates, even though the decision actually is not a rebuttal of the UMC’s official position.

It could also be a pyrrhic victory.  A pyrrhic victory is one in which the victory gained is overshadowed by the costs inflicted.  Think of Lee near the end of the Civil War; he was beating Grant with superior generalship, but Grant could afford the losses he was incurring and Lee could not – despite winning many engagements.  The symbolic victory that Schaefer’s refrocking is for the progressives pales in comparison to the problem of yet another occurrence that will up the temperature in our wider denominational divides, when we already have conservatives looking for excuses to bolt.  And before you say Schaeffer’s victory is more than symbolic, bear in mind that he’s become a minor celebrity since the trial, busy with the lecture circuit and entertaining offers from schismatic bishops like Carcano.  Whether one agrees with today’s outcome or not, from all appearances Frank was not suffering in exile.

So whether you think today was a great victory or a great defeat, do not be too quick to celebrate or mourn.  Neither “side” won here, though the outcome may be to take us ever closer to the precipice that most of us do not want to reach.  As Proverbs 24 reminds us, do not gloat, whether you wish to to transform the church or break away.

And for those of us left somewhere in the middle – neither celebrating or grieving, but concerned for the future – take heart.  God is still with all of us: left, right, and the wide middle.  There seems to be more energy directed now to staying together rather than rending our communion.  The tail need not always wag the dog.  God may yet surprise us.  In the words of T.S. Eliot, “For us, there is only the trying. The rest is not our business.”

I’ll close these reflections with some lines from S.J. Stone, which describe vividly the strife in our church and the hope that we yet hold.  Easter people know that the night of weeping does not last.  May the God in whom there is true justice, peace, mercy, and holiness hear this prayer:

Though with a scornful wonder
we  see her sore oppressed,
by schisms rent asunder,
by heresies distressed,
yet saints their watch are keeping;
their cry goes up: “How long?”
And soon the night of weeping
shall be the morn of song.

Update: Just a few hours after this blog was published, it was announced that the refrocked Schaefer has been appointed to the Cal-Pac Conference to a serve in a student ministry appointment.  Especially interesting is Bishop Carcano’s distinctly un-prophetic praise of Disciplinary procedure in her letter.

 

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Towards Schism at Ludicrous Speed

spaceballs meme

One of my favorite films of all time is actually a spoof of one of my other favorites.  As you may have guessed from the title, it is Mel Brooks’ Spaceballs, a classic slapstick comedy that pokes fun at the Star Wars saga (later George Lucas would release three “Prequels” that were even more hysterical parodies of his original work).  At one point in the film, the villain Dark Helmet (Rick Moranis), sets out to pursue the hero Lone Star (Bill Pullman).  His second-in-command orders light speed, but Dark Helmet informs him that “light speed is too slow” and orders him to take it to the next level: ludicrous speed.  (Watch the scene here if you wish – minor language warning, though.)

Today a self-appointed College of Cardinals mysterious cabal of conservative pastors and theologians announced in a press release through Good News that schism is already a reality, and we should  be Christian enough to go our separate ways in charity.  In other words, they have just gone from light speed to ludicrous speed.

I was particularly disappointed in their dismissal of a “middle way,” for which my colleagues and others have been advocating.  I cannot resist the temptation to use their own wording against them and suggest:

Talk of an “amicable” separation is comforting and sounds Christ-like.  However, such language only denies the reality that we need to admit.  Neither extreme represents either the main thrust or the majority view of the UMC, most of whose members and clergy live somewhere in between.

But today, mostly I am just sad that it has come to this.  The will of God is not divorce, however polite and “win-win,” but reconciliation.  Old Testament scholar Walter Brueggemann reflects,

“It grieves the heart of God that the children are estranged from God and from one another. God wills an utterly reconciled community and is at work toward that reality…the task of reconciliation includes the ordering of the family of faith itself. It is ludicrous for the beloved sons and daughters of God to be alienated in their own life. Surely at the center of God’s vision of reconciliation is an image of a united church. That will not come by trade-offs or power plays but by a new radical obedience in which our hoped-for unity calls us to abandon much of our divisive history, even that part of it that we treasure.” (104)

I am on retreat this week at a Benedictine monastery, planning sermons for the upcoming year.  Part of my time has involved worshiping with the community throughout the day.  A couple of nights ago at vespers, we sang Psalm 133:1, “How good and pleasant it is when brothers dwell together in unity!”

It was deeply moving, not only to sing that as a United Methodist in a  time of chaos, but to do so among a group of brethren who have taken the Bible seriously enough to pursue the hard work of what Brueggemann calls “radical obedience” towards that vision. God’s ultimate will for his church is not brokenness, however harmless and cordial, but unity.  The extremes – both left and right, mind you – seem intent on running in the opposite direction.  But we will not accomplish God’s will through “trade-offs or power plays.”  You ludicrous speedcan end a hostage standoff by shooting the hostage, but that defeats the purpose.  Likewise, two (or more?) churches that would result from the desired schism may purchase a measure of relief, but it will  come at great cost.

Ludicrous speed it is.  If the extremists in both camps – and yes, I think both are equally responsible – don’t take their hands off the accelerator soon, there is only one place left to go: to plaid.

And while I don’t know what that means, I don’t want to find out.

 

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6 Questions for the #UMC Schismatics: Progressive Edition

humptydumpty

Humpty Dumpty, illustrated by Denslow, circa 1904. Courtesy Wikimedia commons.

My recent post questioning the conservative UMC schismatics garnered a wide range of responses, including many who called on me, in the name of fairness, to ask similar questions of those progressives in the UMC breaching covenant in various ways.  Though I had at least hinted at the end that I saw their actions as equally schismatic, I did not have time and space to then go into my questions for the left in  a similar fashion.  So, in this follow-up, I offer some questions to my liberal UMC neighbors:

1. What ever happened to doctrine?  Progressive Methodists excel at talking about and advocating for social justice, inclusion, tolerance, and diversity.  These are wonderful things, of course.  But often these terms are simply lifted from secular culture and deployed in progressive Christian circles with little to no theological content.  There are strong theological voices for progressive Christians to draw on, in the sexuality debate and beyond.  However, the seeming lack of interest that many progressives have in basic Christian orthodoxy gives moderates and conservatives concerns about the presence of foundational Christological and Trinitarian affirmations among our more left-leaning neighbors.  A little doctrine and theology would go a long way, not just in building trust in the church but in making your own arguments more plausible.  If you talk like a Unitarian Universalist, you can’t expect to be taken seriously in any discussion about church beliefs and structure.

2. When did celibacy become oppression?   I believe that there are valid concerns that the sexuality clauses of the Book of Discipline (BOD) are unevenly and unfairly enforced against our LGBT members and clergy candidates (outside of answering one written question that was not discussed, sex was not brought up at all throughout my ordination process). It is  fundamentally unjust to hold LGBT persons to the “celibacy in singleness, fidelity in marriage” clause (as marriage in the church is not, at present, an option) if we also do not take celibacy equally seriously among unmarried heterosexual Methodists.   By so doing the church is, quite literally, placing  “burdens too heavy to bear” upon our LGBT members and clergy candidates to which we are not willing or able to hold heterosexuals accountable (Acts 15:10).

That said, Christians have always – since Jesus and Paul – held that celibacy was a valid Christian vocation.  No doubt, in a world that idolizes sex, we need to be much more proactive in providing resources and showing grace to persons called to a single life, but this should be viewed as a positive vocation with a long history among our monastics, clergy, martyrs, and saints.  By itself, the Church’s call to celibacy in singleness is not oppression; our highest calling as a people dedicated to sanctification is not expression or intimacy but holiness.  In that regard, the Church of the 21st century would do well to recover the witness of celibate persons and lift up singleness in all the possibilities that it offers.  The debate over who should be celibate will and should go on, but celibacy as a valid calling for Christians should be unquestionable.  We worship Jesus, after all, not Freud or Kinsey.

3. Have you counted the cost?  Some folks did not like when I brought this up at the New York Annual Conference forum on Clergy Covenant and Human Sexuality, but it needs to be considered.  The regions where progressives dominate the church are not the healthiest parts of our communion.  There are more United Methodists in North Georgia than the whole of the Pacific Northwest.  A member of the Connectional Table informed me that many Annual Conferences have pension funds that are unsustainable.   Many others Annual Conferences can’t even pay the full bill for their episcopal leaders.   Meanwhile, the churches that are leading the charge for a formal schism in reaction to breaches of covenant by progressive UMs are mostly within (and would likely draw many supporters from) the South Central and Southeastern Jurisdictions.  These two jurisdictions alone “pay in” through apportionments a much larger percentage than their numbers represent – a rough estimate I’ve heard was that these regions represent 40% of the church numerically, but pay 70% of the apportionments.  How much will your ministries of justice, peace, and mercy – not to mention all those boards and agencies that we fought so hard to keep intact in 2012 – suffer if some of our largest churches pull out?  This is not to defend the tactic  – even though it seems to be getting popular with progressives now, also – but simply to say: you may get what you want, but at what cost?

4.  Can people of good will disagree with you?  Part of the trouble with binaries like liberation/oppression and justice/injustice is that they create a very simple narrative world in which those on one side are righteous and those on the other side are evil, if not sub-human.   I have seen traditionalists, the Book of Discipline, and even the UMC as  a whole labelled “homophobic,” “ignorant,” “oppressive,” “hateful,” and the like by those on the left.  At the Connectional Table dialogue last month, someone stated that “violence” had been done, presumably because one (fairly tepid) panelist kinda sorta defended the BOD. Violence? Hatred? Oppression?  Those are a very broad brushes with which to paint.

I have many conservative friends and colleagues.  I’ve sat down with some of the leading evangelical pastors in our denomination.  These are not people who fear or loathe LGBT persons.  You certainly won’t win them to your side by declaring that they do.  But this rhetoric persists.

Now, of course, homophobia, discrimination, and hate speech should have no place at all among God’s people.  Even Christians who do not see lesbian and gay relationships as valid expressions of God’s will should, in the name of Christian love, defend the persons in them from abuse.  Likewise, I believe (and think it should be a no-brainer) that the church should support efforts to make sure that gay and lesbian partners be given civil and legal recognition in matters of inheritance, visitation, etc. on par with heterosexual couples.  But on the matters of church discipline vis-a-vis marriage and ordination, I ask: is it possible to disagree with you about sexuality and still recognize each other as sisters and brothers in Christ?

5. What else is up for grabs?  I sense a concern from moderates and traditionalists about deeper divisions among us than just matters of church discipline and sexual ethics (see #1).  If whole conferences and jurisdictions feel justified, on principle, to ignore or disobey certain clearly defined parts of the BOD, what else can be ignored?  Progressives will sometimes argue that their current breaches of covenant “do no harm” to the rest of the UMC, and so should be allowed to follow their own path.  But if this persists – absent an agreement similar to Bishop Coyner’s recommendations – what else can be ignored, and how is the rest of the church to trust that this is the only area of the BOD that progressives will seek to pressure until it breaks?   When even left-leaning bishops do not seem particularly interested in listening their peers, there seems to be a legitimate concern that progressive United Methodists have no concept of authority outside of personal conscience.  A church full of self-appointed Luthers (of whatever ideological stripe) is going to find it difficult to live together and serve God’s redemptive and healing mission.

6. What is your end game?  I believe the vast majority of UM progressives, like their conservative neighbors, sincerely love Jesus and feel caught between their personal convictions and their love for and commitment to the UMC.  Those of us who disagree with their beliefs and/or actions should still be in prayer for them, as they are our beloved in Christ.  So I ask you, my progressive friends, the same question I asked the conservatives: what is your end game?  It seems pretty clear to most observers that, given the demographics, General Conference 2016 has little chance of removing the language related to marriage and ordination.  So, barring that, what can you live with?  Is an “agree to disagree” statement worth pursuing? Could you live with a United States Central Conference, that could have more flexibility (as all the other Central Conferences have presently) with what language to adopt around sexuality?    I hope, for the sake of a church that I truly love  and that  still has much to offer the world,  that there is something short of full victory (represented by a full excision of the LGBT clauses in the BOD) you are willing to accept – because continued “biblical obedience” may tear the church apart to such an extent that, like Humpty-Dumpty, it could not be put back together.

Conclusion

Ultimately, I don’t want to be in a church of only personal holiness or or only social justice.  As Methodists in the lineage of John and Charles Wesley, I think we really are at our best when we  strive to have our cake and eat it.  And so in asking tough questions of the schismatics on both ends of the spectrum in the UMC, it is in the service of this goal: that we might be one.

The old song was wrong: breaking up is not hard, it’s easy.  It’s what the rest of the Mainline has done.

I believe we can and should strive to do better.

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“To This Annoyance We Are Called”: Why Dialogue is Not Dead in the Church

niceaicon

Orthodox icon of the Council of Nicea, courtesy Wikimedia Commons.

This weekend I am heading to New York to participate in a panel discussion as part of the Just Resolution in the Ogletree case.  I am grateful for the invitation and I’ve been doing my best to prepare.  When the panel was announced, many cried foul: “We’ve been talking for 40 years!” “Dialogue is dead!”

Both the left and the right are difficult to please with these conversations.  People associated with Love Prevails (for whom “love” apparently means crashing every gathering of 2 or more Methodists with placards and a video camera) declared that “violence” was done at the recent Connectional Table panel discussion, presumably because one person was bold enough to suggest the Book of Discipline might be correct.  Conservatives often feel set-up in these discussions, which, is claimed, often seem weighted against them – this was certainly true in the CT dialogue, which makes the resulting progressive outrage all the more confusing.  Conservative Methodists have also pre-determined that I am a progressive because I have been known to criticize the right (because, if you aren’t for us, you are against us), and thereby dismissing me before the conversation happens.  Thus, if you listen to those on the fringes, it is easy to believe that dialogue is fruitless.  But there are others who deserve a hearing.

In his dense but valuable little work Church in Crisis, Oliver O’Donovan examines the sexuality controversy in the Anglican Communion.  He notes that a major part of the crisis was a failure to do the hard work of communal discernment:

…the North American churches merely acted, in default of a thorough deliberative process of their own, under the force of strong cultural pressures, the reasons for which they never explained even to themselves, since an ill-conceived doctrine of pluralism persuaded them that thinking was an unnecessary labor. They may have suffered something worse than a bout of racism, if such a thing can be imagined; they may have suffered an implosion of their powers of practical reason, the result of long habits of irresponsibility. And since theology is nothing if not a discipline of common reasoning about God and our life together, unless they recover it, their days of being churches of any kind are numbered.” (53)

Theology is not some academic pursuit that is or should be confined to cloistered students in seminary, but the name given to conversation with and through the Church.  While it is easy to lose patience with what O’Donovan called the  “discipline of common reasoning about God and our life together,” to shun this calling to cease being the Church.  That said,  we should also be honest enough to admit that it can also lead to much consternation, especially in a worldwide communion like Anglicanism, Roman Catholicism, or the United Methodism.  Differences in culture, language, theological emphases, political context, and other matters can lead to a great deal of friction in the work of Christian conversation.  But, O’Donovan notes,

“…to this annoyance we are called, as Christ warned and as generations of the faithful have since proved. The question is, what sacrifice of faith we would make if, to avoid this annoyance for ourselves and so spare the church its turmoils, we were to close down on the reading and interpretation of Holy Scripture, if we were to declare that there was nothing to discuss any more.” (81)

Of course dialogue is uncomfortable. It’s always easier to live life surrounded by those who do not challenge us (studies suggest that those around us impact our ability to reason independently).  But God’s people are not called to comfort, we are called to the communion of love and truth that is the Body of Christ.  We are called to struggle with the Spirit, trusting that God will not leave us without His voice.  Afterall, it took us centuries to get to Nicea (pictured above), and thus to define some of our core doctrines; it never has been and never will be as simple as an appeal to Scripture and/or common sense.  We are called to wrestle, and, like Jacob wrestling until morning, we may walk away limping. But we might also discover we’ve received God’s blessing in the process.  O’Donovan concludes his book with an exhortation to keep striving:

“But at the very least we cannot know whether and how much of a famine of the word there is in any disagreement until we submit it to disciplines of patient common inquiry…

There are no guarantees. There never are in the Christian life. But that is not a reason not to try. And seriously trying means being seriously patient. Anyone who thinks that resolutions can be reached in one leap without long mutual exploration, probing, challenge, and clarification has not yet understood the nature of the riddle that the ironic fairy of history has posed for us in our time.” (118-119)

Our calling as Christians is, in part, a calling to be in conversation with one another, in charity and humility.  As Paul said to the Ephesians,

“…lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. ” (Ephesians 4:1b-3)

May God continue to give us patience to live out our calling as the Body of Christ – even when it is annoying –  and may we followers of the Crucified One lay down our arms so that we can endure each other.  And this, not out of some sentimental devotion to harmony, but out of devotion to the triune God, that the Church may be one and the world may believe.

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