Thoughts on the way to Annual Conference

I practice ministry as a theologically conservative and socially engaged Methodist. I preach that Jesus Christ is the Lord of the universe — the way, the truth and the life, the exclusive path to God our Father. I believe these are the headwaters of orthodoxy and that unless we Methodists agree on that bedrock truth, subsequent conversations about the nature of salvation or holiness — or denominational unity, for that matter — are pointless. To proclaim the Kingdom is to proclaim the Lordship of Jesus Christ.

Wesleyan theology gave me a framework for loving God and others that is life-giving. Being settled in that theology has allowed me to practice this faith joyfully among the people God has sent into my spiritual care. Denominationally, however, holding a socially engaged, theologically conservative line inside the UMC has been a strain. Even if I am committed to grace-infused, love-filled ministry alongside the poor, the oppressed, the marginalized, my position still seems intolerant or unkind to some. To maintain these doctrines in the face of others’ suffering draws up arguments about what love is and what justice means. I sense the tension. No genuinely loving person could avoid it. But I have settled in my own heart how loving God and loving others fits together in a theologically orthodox construct.

I remember talking years ago to someone who was once married to a rather grating celebrity, a person who created a lot of controversy. Over the years she’d heard all the disparaging comments and had become used to the kind of response I gave when she told me who she’d once been married to. I flinched. She’d obviously seen that flinch before because she was ready for it. She said, “I am not asking you to understand why I married him … but he was my husband, and I loved him.”

I was humbled by that. You don’t know another person’s story. You never know why people dedicate themselves as they do to their positions, long past what others would tolerate. In the case of conflicts within the UMC, we don’t know all there is to know about how any of us comes at social issues and Wesleyan theology. While we are called to listen and respect one another, we are not required to be without our own deeply held convictions.

This much I know: I (like all my United Methodist colleagues) have publicly and formally committed to preach and maintain a specific set of stated doctrines. Methodism is not an institutional brand, like McDonald’s (no offense to McDonald’s, which actually does a much better job of providing a consistent product). We are not defined by a logo or tagline. We are defined by our theological task. In other words, I don’t get to decide what it means to be Methodist. That has already been decided, and my part as an ordained clergy person is to embrace and live it out. Some have decided that for them, this isn’t possible any more; yet, they remain in our covenantal tribe. This is the rub.

Early on in this denominational debate, it was considered treasonous to express a hope for creative separation along theological lines. Some of us have privately expressed that hope for years. We believe that given our circumstances, it holds integrity to set folks free to explore their beliefs without angrily imposing undue financial burdens on those who simply cannot in good conscience remain in the UMC as it stands — conflicted, chaotic, theologically disconnected.

Today, we not only must take that hope seriously but must actively work toward it. At this point, to angrily persist in a “one church” spirit that is in no way loving or respectful of irreconcilable beliefs seems the least loving option of all. It is certainly the least faithful posture toward a free-will theology that is invitational at its core.

That said, these facts ought to guide every influential conversation between now and General Conference 2020:

  • Some believe deeply and unshakably in an orthodox interpretation of the Bible that encompasses both a high Christology and a traditional view of marriage and sexuality. Doing so does not necessarily imply a lack of love for people —ALL people — or a desire (and ability) to serve people where they are.
  • Some believe LGBTQ+ persons — even those actively engaged in same-sex relationships — are called by God to both marriage and ordained leadership and that the Church should be affirming of their position. Some in this camp (not all) also espouse a more progressive approach to salvation and holiness. Doing so does not necessarily imply a lack of love for the Bible or Jesus.
  • Some can sit in the tension between progressive, affirming-but-evangelical, and orthodox theologies and be completely at peace with asking even those who disagree to live under one banner. Doing so does not necessarily imply deafness toward the depth of conviction possessed by those on various sides.

I want to suggest that respecting these distinct positions as both realities (these camps exist) and radically distinct ecclesiologies (these camps are not compatible) is the only position that holds integrity at this point. Allowing these three positions space and definition to be lived out fully — with an open hand, under the gaze of God, without punitive punishment — is our only way beyond this impasse. It means separation, or division, or multiplication; call it what you will. But when all is said and done it means grieving the loss of the United Methodist Church as we currently know it. It means holding people with an open hand, which means trusting God more than ever before.

Ultimately, it means freeing the adherents of these radically different, theologically irreconcilable camps of Methodism to turn their backs on the denominational battlefield, to beat their verbal swords into ploughshares, TO GO THEIR SEPARATE WAYS IN PEACE, to return to the harvest fields of local and global ministry –and as the Spirit leads — to form new combinations and connections with theologically compatible partners.

Friends, as you pray toward, vote toward and live toward General Conference 2020, please give these opposing positions respect enough to set them free to prove themselves.

Allow me to return to my own confession as an encouragement to you: I am committed to preaching and maintaining a socially engaged, theologically conservative, spiritually vibrant Methodism. This is where my heart is. When I stand in this place — compassionate toward people and committed to orthodoxy — my internals match my externals. I wouldn’t want anything less for anyone, whether they agree or disagree with me. Any other option smacks of the politics of control. Surely we can do better than that.

My friends, I encourage you to find that place for yourself where your internals match your externals so you can preach the Word with passion and maintain the doctrines you’ve promised before God to maintain. It is time to put an end to these many years of painful strife within the UMC. It is time to part. Let’s bless each other to do so.

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Supernatural Ministry in the UMC

This article ran this week on the WCA website. I’m reposting it here in its entirety for those who may not travel in UMC circles with the prayer that the Holy Spirit might spark a theological revival rooted in the supernatural in our day.

Thomas Jefferson once took a penknife and cut most of the miracle stories out of the Bible, leaving only the teachings of Jesus. He included the tomb but cut out the resurrection. What was left, mostly the teachings of Jesus, Jefferson entitled, “The Philosophy of Jesus of Nazareth.”

What Jefferson did to the Bible with a penknife, many contemporary Christians unwittingly do with their lives. Especially in the U.S., much of Christian culture has managed to surgically remove the supernatural from the experience of Jesus of Nazareth. We’ve fallen out of the habit of talking publicly and passionately about how to transform lives. We will talk about decline in church attendance, the cultural shift away from Christendom and the declining morals of our society, but we have neither the vocabulary nor the comfort for talking about the spiritual realm. And yet, according to Jesus himself, the work of God’s people is to expose the Kingdom through the supernatural work of casting out demons, curing disease, healing sickness and seeing people transformed by truth.

In fact, this is the prescription offered by Jesus himself when he sent his followers out on their first evangelistic mission. We find the charge in the first verses of Luke 9: “One day Jesus called together his twelve disciples and gave them power and authority to cast out all demons and to heal all diseases. Then he sent them out to tell everyone about the Kingdom of God and to heal the sick” (Luke 9:1-2, NIV).

I am fascinated by the contrast between what I read in these verses and what I see in the current western culture. What he sends these followers to do carries the power of real transformation. This supernatural sending exposes the Kingdom of God in a way much contemporary ministry does not. In this season of change in our denomination’s life, how can we recover this charge? What does it look like for Wesleyans? I suspect it begins with a commitment to a Kingdom-down worldview.

In an earlier Outlook article, Walter Fenton referenced a post by Dr. Wes Allen, Professor of Homiletics at Perkins School of Theology. In his diagnosis of our current UM conflict, Dr. Allen offers an insight about the starting points of those on either end of the theological spectrum. “Traditionalists emphasize the vertical relationship characterized in the command to love God with our whole heart, soul, strength, and mind. In traditional evangelical vocabulary, this is often expressed in terms of the importance placed on individuals having a personal relationship with Jesus Christ… Progressives (and to a great extent, moderates)… start with the horizontal relationship. In this view, the command to love our neighbor as ourselves is seen as the primary (perhaps even synonymous) expression of loving God with our whole being…”

“There is much overlap,” Allen says, “between these two positions (obviously conservatives care about social ethics and progressives care about individual morality). But with the different emphases, the depth and width of the chasm between these vertical and horizontal starting points has become so significant that at times the different UM camps seem to be practicing two different religions or Christianities…”

I agree with this diagnosis. The root of our current impasse is in what leads. Is Christianity primarily a belief system emphasizing social justice, or is it primarily an encounter with the One, True God that emphasizes — even insists on — ongoing supernatural transformation? I am convinced that authentic Christianity is a Kingdom-down proposition. If we want to see the Kingdom come, it will happen as we openly, boldly acknowledge that Jesus was and is not just a great cultural stabilizer but also a supernatural God whose resurrection leads those who follow him directly into the supernatural realm. Our call is to receive the power and authority offered us by Christ himself — and on the resurrection side of this story, that includes the Holy Spirit — and then to go out as he sends to drive out death and expose the Kingdom of God.

This is our call. Friends, we are not sent out with an eyedropper full of Holy Spirit so we can run a friendly non-profit. If we are going to give the world a better definition of “church,” then we need the infilling and empowerment of the Holy Spirit so we can live out a bold charge to cast out demons, cure disease, proclaim the Kingdom and heal the sick. I believe the Lord longs to see his Church acting as if he is a supernatural God and ours is supernatural power. I’m advocating for a renewed Methodism that is a partnership with a supernatural God who does supernatural things. Surely Jesus means for Methodists to have the Holy Spirit, too!

After all, miracles are the cornerstone of the Christian faith. Without miracles, we lose the divinity of Jesus. Without the virgin birth, Jesus is just another kid born to an unwed mother. He begins to look more like Buddha or Mohammed and less like a God in the flesh. Without miracles, we lose hope. If Jesus didn’t supernaturally conquer death, we have no assurance of an afterlife nor any reason to assume that the cross has power to cancel sin.

Without miracles, we lose touch with the essential character of God. Through the epic miracles of Scripture (the parting of the Red Sea, the miraculous catch of fish, the woman whose oil lasted through a famine, the drowning of a legion of demons), we are drawn into the realm of God’s Kingdom and influence. Miracles are a foretaste of coming attractions, when every tribe and tongue is standing before the throne, crying out, “Salvation belongs to our God!”

This, I believe, is exactly what Jesus means to do when he sends his followers out with power and authority to cast out demons, cure disease, proclaim the Kingdom and heal the sick. He is calling them to look for signs of the anti-Kingdom, directing them, “Wherever you see them — demons, disease, sickness — take the authority invested in you to cast out darkness and proclaim the victory of the Kingdom of God.”

With all due respect to President Jefferson, this is what it means to be a Christian, and I hope this is what it looks like when Wesleyans embrace supernatural ministry. It is to declare the one, true God and his supernatural revelation through Jesus Christ, as we are sent out with power and authority to fulfill this bold charge: Cast out demons, cure disease, proclaim the Kingdom and heal the sick.

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The Methodist Middle or the Global Center?

On any given Sunday, United Methodist churches gather to worship God in nearly 60 nations around the globe. Across multiple time zones, languages and cultures, our tribe attempts to be a witness to Christ in a hurting world. The one entity – and the only entity — that speaks for that international witness is the General Conference, a global body. It is smack dab in the center of what it means to be United Methodist.

Regrettably, that body — and our United Methodist Church — is in a season of crisis. The Greek word krisis means “to separate, distinguish, judge,” and can apply to both positive and negative experiences. A crisis can be an opportunity to shake loose the needless and redeem the needful. I am convinced that all of us in the UM Church, no matter what theological position we take, are hoping for a positive end to a crisis-heavy season.

A group of clergy within our denomination have recently organized themselves under the banner of the Methodist Middle. For those of us supportive of the global Methodist center, we welcome these voices. This is a big denomination and everyone should have an opportunity to be heard.

It is charitably fair to assume that the Methodist Middle was not looking for a crisis. Who would? While they’ve been more hopeful, progressives and conservatives (or traditionalists or orthodox believers), have felt the pressure of a growing tension. Truth be told, those in the Middle have felt it, too, though in a different way. They’ve struggled to hold the tensions together in one hand and may even consider themselves the voice of tempered reason in a world of extremes. It must be frustrating to find themselves now — after years of asking us not to take sides — creating a “side.” As the Middle organizes and communicates with the average layperson, allow me to make a few observations and one appeal.

Unity can’t be the goal. 

First, it seems as if the Middle is asking the people in the pews to make theology less important than unity. To those who pay attention, it sounds as if the Middle wants the entire global denomination to adopt and/or accept a liberal position on human sexuality. In exchange, it seems, United Methodism would keep much of the rest of our theology in tact. By suggesting this path, the Middle seems to be reducing the crisis down to one issue — a mistake that would take us backward by several decades.

This kind of proposal turns a blind eye to the widening and pervasive theological gap that has been developing over decades. To say that orthodox believers only want to “win” on this one issue is to vastly over-simplify a long history of the erosion of our values. Likewise, to say that progressives are defined by this one issue alone is to ignore the depth and breadth of progressive theology — a worldview that influences how one views the Bible, humanity and even Divinity Itself, especially the divinity of Jesus as it pertains to his birth, death, resurrection and ascension.

For theologians — and all pastors are theologians — these distinctions matter, and not just to conservatives. They matter to anyone who has given their life and vocation to the work of caring for souls. It is damaging to everyone and to the work we take so seriously if we minimize all the theological differences and decide instead that for the sake of unity, we should reduce ourselves to a few simplistic and practical ideas.

Whether you are progressive, middle or conservative, what you believe matters. What you teach matters. Those things should not be minimized. This is the essence of our faith.

Whose Bible is it?

Second, my friends in the Middle are missing the opportunity to challenge the average layperson to really think about how they read the Bible. For instance, the Upper New York Annual Conference floated a resolution this year* condemning the work of the Wesleyan Covenant Association (of which I’m a member). Whatever their motivation, the statement they produced was actually very helpful in drawing the distinctions that exist among us. In their document they noted: “progressives/ liberals/ reconciling United Methodists use a faith paradigm that utilizes historical-critical biblical analysis, recognizes the Bible and the gospels as human products that are the result of historical processes, views much of the Bible as metaphorical with a more than literal meaning (a surplus of meaning) and looks to the Bible for what it can tell us about Jesus and God and the character of God that we are to emulate … ” Many progressives would go further to say that God’s revelation is not fixed but “progressive” — still unfolding and not bound by the tenets of scripture.

Upper New York had a point to make in their disapproval of the WCA, but let’s be clear: their take on the Bible does not speak for United Methodists worshipping in 60 nations around the globe. Their voice should not be dismissed; to the contrary, it needs to be placed in context. The Upper New York clergy who signed that statement have invested themselves into a fundamentally different perspective from an orthodox understanding of Scripture which views all of Scripture as true, using a variety of literary styles to convey that truth. We believe the Bible includes an historic account of God’s work in the world (conservatives use “faithful” to characterize our reading, rather than “literal”), and that it is Living Word and contains all that is needed for faith and life. The current crisis in the UM Church is an opportunity to deeply examine how we read the Bible, how we understand what it calls us toward, the power it has to guide us.

And central to that reading is what we do with Jesus.

Which Jesus do we follow?

“All intersections point to Jesus. We don’t know about His personal life – I believe that Jesus was Queer, Black and Poor.” That was the declaration of a United Methodist youth pastor at a “Gather at the River” conference hosted by a progressive group within the UM Church.

Although my Methodist Middle friends would cringe at the use of such an extreme example, please hear me out. This statement exposes the gravity of difference between two world views. To minimize these differences or to assume we can duct-tape them together with polity is to miss the mark and disrespect those who give their lives for precisely these kinds of beliefs.

The man who made this statement calls himself Methodist. So do I. But our understanding of Jesus (and Methodism, I’m guessing) couldn’t be further apart if we tried. In fact, you’d be hard-pressed to find a New Testament scholar anywhere on the spectrum who would define Jesus as Queer, Black and Poor. Actually, Jesus was a middle-eastern Jewish man, born into a specific context at a specific time in history. Orthodox believers assert that he came in order to do battle with the spiritual forces that created our fallenness. He is not a metaphor for all the good in the world. He was and is flesh-and-blood, mysteriously fully God and fully man. The resurrected and ascended Jesus — Son of the Living God — sits at the right hand of God the Father. He died and rose for the sake of breaking the power of sin and death. Sinless himself, he is on the side of the sinner – queer, straight, black, white, poor, rich. He has compassion for the one who is oppressed. He has a preference for the poor, but he is not some nebulous idea or Transformer toy who becomes who we need him to be, even when those needs are contradictory from person to person.

If we refuse to acknowledge these vast differences in belief, we are actually refusing to hear each other. We are the like the co-dependent mother who refuses to believe any of her children might do anything wrong. It simply isn’t healthy. The Middle may mean well, but good lay people in congregations around the country deserve to understand that this crisis is more than just a struggle to agree on one issue or get along like children in the back seat of a car. They deserve a clear explanation of the deep theological differences so they can claim an educated spot on the spectrum and not just an emotional one.

To offer them anything less would be, in my estimation, irresponsible discipleship.

Whose fault is it? 

There is a misconception that the conservative wing is fixated on preserving the past but nothing could be further from the truth. The fact is that the past has been institutionalized and even petrified. Conservatives and progressives alike are hungry to move forward. It is which direction forward we’re debating. As we have come to realize, there is a tremendously important distinction between the global center of Methodism and the progressive-leaning Methodist Middle found regionally in the U.S.

So … do we change to accommodate a world no longer in step with many American United Methodists or with the American culture at large? Or do we commit to holding a theological line at our global center, refusing to cross over into territory not in keeping with historic Christianity, the theological principles of the Book of Discipline as they stand, or global, orthodox Christianity?

These questions shape our current crisis and are forcing us out of stagnation. It makes me wonder if God himself is the author of this crisis; if so, we ought not to avoid it.

But it seems so simple … 

Many will hear the voice of the Methodist Middle with a sigh of relief. It seems to make the issue so clear and simple. “Yes! Can’t we just agree to disagree on this one issue and still live together?” Those with that hope will gather in the Middle and wait for the storm to pass.

What those hopeful souls are missing is that their choice to place their confidence in this group will eventually lump them together with the vast majority of progressives in the United States who will also embrace the ethos of the Middle. The average Methodist who just wants their church to stay the same won’t see how their choice may send them over the edge into a progressive world they didn’t sign on for.

And this is my appeal to my friends in the Methodist Middle. It is a plea for full disclosure. In your conversations with local congregations, please don’t hold back from telling the whole story. Please don’t reduce our current crisis to something akin to a paper cut needing a bandaid when it is more like a canyon-sized gap. By minimizing the differences, we may stifle a crisis that is actually our opportunity — if we’re bold enough to accept change as a good thing — to give clearly unique theological positions a chance to live with more integrity and to prove themselves by their fruit.

According to the Scripture, after the ascension of Jesus, the disciples began to preach boldly this good news about the Messiah and it enraged the Pharisees. They decided they would stifle it by killing Jesus’ followers. They might have succeeded early on, but Gamaliel appealed to their higher nature. He reminded them of others who had popped up with innovative ideas, only to see them eventually fizzle out. Given those experiences, Gamaliel urged his colleagues to let the theology do its work. “If their purpose or activity is of human origin, it will fail,” he said. “But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God” (Acts 5:38b-39).

My friends in the Methodist Middle, let the theology do its work. Let’s be honest about the diverse collection of differences we now share and consider the way forward that best preserves both the integrity of United Methodism and the freedom of those who no longer fit comfortably within this tradition.

Again I say, let the Holy Spirit do His work.

 

*An earlier version of this post stated that this resolution passed. That is my error. I understand it was narrowly defeated, replaced by a revised resolution denouncing schism. The point stands: there is a segment of United Methodist leaders who believe in the statement mentioned enough to promote it to their conference. Their resolve further illuminates the theological diversity.

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If your heart is as my heart … (my video message at WCA)

The inaugural event of the Wesleyan Covenant Association was thick with the Spirit, by all accounts. I was there by video only, due to speaking commitments made long before the Chicago event was scheduled. I kept up throughout the day via Facebook and Twitter. It was stunning to see the crowd, feel the buzz and hear some of the speakers. A beautiful start to something we may not yet have vocabulary to define.

It was a pleasure to share a slice of our story as part of this event. The church I lead is not large or well-resourced by most standards, but we are doing our very best to be faithful to God’s call on our community. We are committed to keeping Jesus at the center, valuing all people and making community an essential part of the process of sanctification. These values have led us down eventful paths and into powerful stories of transformation. I share one such story here.

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A Statement from the WCA to our Council of Bishops

What is building in Chicago is something special. Methodists from around the country are making their way to that city, where holy conferencing in its truest sense will commence on Friday. The gathering will include speakers from a wide swath of Methodism — American and African, male and female, active and retired clergy. Lay persons have been active in the organization of this meeting. Bishop Mike Lowry will bring a meditation and then he and Bishop Bob Hayes will lead the closing worship service.

Among the work of the day, the following statement will be presented for approval by those in attendance before it is presented to the Council of Bishops.

Chicago Statement to the Bishops’ Commission on A Way Forward

Meeting in Chicago, Illinois, on Friday, October 7, 2016, over 1,700 people affirmed and approved the creation of the Wesleyan Covenant Association

The association is a coalition of congregations, clergy, and laity from across The United Methodist Church, committed to promoting ministry that combines a high view of Scripture, Wesleyan vitality, orthodox theology, and Holy Spirit empowerment. We have come together to support, network, and encourage one another as the uncertain future of The United Methodist Church comes into clearer focus.

We have heard from many concerned United Methodists who believe that the church’s current situation is untenable. Some of our members are leaving their local churches or suspending their giving. Some local churches are suspending or redirecting the payment of apportionments, while other congregations are preparing to leave the denomination. Therefore, we call upon the Council of Bishops to:

  • Swiftly name the members of the commission and expedite their gathering to begin working together, and
  • Approve the call for a special General Conference in early 2018 to enable resolution of the conflict that divides us before further harm is done to United Methodist members, congregations, conferences, and ministries.

As faithful United Methodists, we will fervently pray for the bishops’ Commission on A Way Forward. And while we patiently wait for it to complete its work, we call upon its members to:

  • Work deliberately and expeditiously as it prepares a recommendation for a called General Conference scheduled for early 2018;
  • Regularly update the people of the church regarding its progress, or lack thereof, and,
  • Bring forth a recommendation that would definitively resolve our debate over The United Methodist Church’s sexual ethics and its understanding of marriage.

We deeply regret the acts of covenant breaking that have accelerated in frequency and in seriousness since the 2016 General Conference. Therefore, we join with the Southeastern College of Bishops in viewing such actions as “divisive and disruptive.”

  • The proposed “pause for prayer and discernment” from the Council of Bishops that was adopted by the General Conference has been ignored by many progressives, leaving us to wonder if we have good faith partners who are willing to work toward a common future for The United Methodist Church.
  • Despite the pledge of the Council of Bishops to uphold and enforce the Book of Discipline, some bishops are now routinely settling complaints against clergy who violate the Discipline with no consequences. This gives us reason to believe they will continue to break faith with the general church, despite what the special commission proposes.
  • At least nine boards of ordained ministry or annual conferences and two jurisdictional conferences have pledged not to conform or comply with the requirements of the Discipline. Despite some rulings nullifying those actions, we have no confidence that a covenant that depends upon voluntary compliance can hold in the face of such defiance.
  • The election of a person in a same-sex marriage to the office of bishop, in blatant contradiction to the requirements of the Discipline, has undermined the very structure of our global church to the point that its future survival is in question.

We believe it is imperative for the commission to propose a plan that calls for accountability and integrity to our covenant, and restores the good order of our church’s polity. If the commission determines no such a plan is possible, then we believe it should prepare a plan of separation that honors the consciences of all the people of the church and allows them to go forward in peace and good will. A plan that requires traditionalists to compromise their principles and understanding of Scripture, including any form of the “local option” around ordination and marriage, will not be acceptable to the members of the Wesleyan Covenant Association, stands little chance of passing General Conference, would not definitively resolve our conflict, and would, in fact, lead to the fracturing of the church.

The Wesleyan Covenant Association wants what is best for United Methodist laity and clergy, and we are convinced a speedy resolution of our present crisis is now essential and imperative for the church’s future viability.

May God bless our bishops as they select the members of the commission, and may He lead and guide those who are chosen for this important task.

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A Big Week for United Methodists

Some days, it is just good to be Methodist. This Friday will be one of those days.

In my (admittedly narrow) world, this is a big week. About 1,700 pastors and assorted others will gather in Chicago this Friday for the inaugural gathering of the Wesleyan Covenant Association. This group has been in formation for about a year. Other groups preceded it but failed to gain momentum. The WCA seems to be the right response at the right time and it has gathered steam quickly since the announcement of its existence in mid-summer.

What most excites me about the WCA is that the leadership seems genuinely to be what it is — a diverse group of people transparently seeking a strong Spirit-infused movement within the Methodist tradition. I am part of that movement but I come to this rather late in the game. Many in the room have been working toward UMC renewal for years. I was mostly looking for a door out until General Conference this year convinced me I should be doing otherwise.

I like that our process has been thoughtful, prayerful and theological. We have not allowed ourselves to be “blown about by winds of doctrine,” nor have we succumbed to rash emotion. Our tenor in conversation has been gracious but firm; our by-laws are the product of much deliberation among pastors, theologians and elders in the UMC. Our singular purpose is the emergence of a more vibrant, warm-hearted, global, biblically-rooted Methodism that honors God and the traditions of the centuries.

Mostly, we want to see our denomination go someplace spiritually because if it doesn’t, what would make us any different than any other non-profit? I hear echoes of Moses’ question to the Lord in Exodus 33: “Is it not in your going with us … that we are distinct from all the other people on earth?”

Indeed, unless God is with us, none of this will matter. If he is, then what happens on Friday may well be history-making. Some have wanted a more solid prediction of just how all this will unfold as we go forward. The answer with the most integrity is: we don’t know. It would be unwise to prescribe a future with so many variables in play. This group hasn’t even met yet; we sure don’t want to get ahead of God by making predictions prematurely. Think of this as a more organic, less political process.

And of course, no one can predict what will happen with the Commission on a Way Forward but waiting for that group to convene is the right thing to do. We are grateful to hear that the appointments are being made to that group and a plan is in motion for them to begin deliberating. Praise God for progress. While we wait, the WCA will provide a voice and a place to land for faithful United Methodists. Friday’s gathering will be the beginning, and those who attend will help to shape its future.

What we know now is this: this is not a gathering of politicians, warriors or angry protestors.  This is a groundswell of genuine concern for the direction our church is taking. It is a strong but grace-filled response to the call of General Conference to think together about our best way forward. All of us who call ourselves Methodist should be praying this week that Friday’s gathering honors the very best in the Church of Jesus Christ.

I’m proud of those who are making this step together. It represents strength and leadership. In fact, I would say this gathering represents the best face of  Wesleyan orthodoxy. This Wesleyan Covenant is the kind of religion James talked about — faith married to action. It is a passion for serving others without letting the world get the best of us. It is about doing ministry and doing it better and doing it in ways that highlight our brand of theology, because that’s what we have to offer the Body of Christ.

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Belonging, Believing and Behaving: The Sense of a Faithful United Methodist

The Babylon Bee, a satirical website that pokes fun at Christian culture, recently posted a marvelously ironic “news piece” with this heading: “Pastor Surprised to Learn His Church Has Statement of Faith.”  Surely this piece was inspired by the current Methodist conversation. In my own interactions with those reading my posts, I’ve received comments like, “Who are you to decide what ‘orthodox’ is?” The same has been asked about Wesleyanism, Methodism, and even truth in general. I hear echoes of Pilate’s question to Jesus: “What is truth?”

In fact, these terms have accepted meanings. Our Articles of Religion define what it means to be Methodist. Wesley’s sermons interpret those articles into practical living. We have a doctrine that reflects the thinking of generations; this is the substance of Wesleyan orthodoxy. It is not purely theoretical but the kind of religion James discussed: the capacity to serve others without letting the world get the best of us (James 1:27).

To allow a non-theological culture to redefine our terms would be foolish and yet this is the plague that has befallen United Methodism and the root cause of our severe sickness. We have forgotten that we are creedal, doctrinal and covenantal, and that our beliefs are to be lived out for the transformation of the world.

Hear that: we transform the world, not vice versa.

What makes Wesleyanism so attractive is its insistence that its doctrines remain married to its practice. Wesley preached what he called a “practical divinity” or an “experimental divinity.” A Latin term — consensus fidelium, or “the sense of the faithful” — holds in tension the Spirit-infused experience of the believer with the scripturally-grounded doctrines of the Church.

Don Haynes has written eloquently on this theological vision of Wesley in a piece entitled “Wesley’s Consensus Fidelium” and it is my privilege to share Haynes’ good word here. I encourage you to read on and recommit yourself in this season to becoming a student of the Articles, sermons, notes and creeds that form our theological foundation as a people called Methodist.

Wesley’s consensus fidelium

In Dr. Robert Cushman’s book, John Wesley’s Experimental Divinity, he reminds us with much sadness that somewhere during the late 19th century, Methodism lost touch with the doctrinal foundation laid by Wesley’s Sermons and Notes. Cushman notes that the earliest Form of Discipline was most certainly doctrinally substantive — an “experimental divinity” rooted in scripture but lost by “a failure of memory.”

Cushman points us through consistent references by Coke, Asbury, Whatcoat and McKendree to a common canonical history of American Methodism. This paragraph appeared originally in the Form of Discipline published immediately following the Christmas Conference:

“Far from wishing you to be ignorant of any of our doctrines, or any part of our discipline, we desire you to read, mark, learn, and inwardly digest the whole. We know you are not able to purchase many books; but you ought, next to the Word of God, to procure the Articles and Canons of the Church to which you belong.”

For Wesley, and somewhat uniquely so, “doctrine called for or presupposed an appropriate discipline by which its truth might be nurtured and become a biographical reality.”

Consistently combining “doctrine and discipline” sets us apart from those who concentrate only on belief.. For Wesley and the next generation, Methodism was marked by a tri-fold commitment: belonging (to a Society or class meeting), believing (in the Edwardian Homilies doctrines), and behaving (in accordance with the General Rules).

To the generation of Calvinists who excommunicated Jacob Arminius posthumously by the Council of Dort for his belief in a modicum of free will. To that generation of Calvinists, behavior meant little or nothing; orthodox belief was the summon bonum of being a Christian. For Wesleyans, our received doctrinal tradition is a “living faith”—a “practical divinity,” an “experimental divinity.” (“Living faith” is a term Wesley lifted from the Edwardian Homilies of the early 1550’s Protestant Era in England.)

A significant dimension of what Cushman has uncovered as “consensus fidelium” was what Wesley called “holy living.” He never let that go even after Aldersgate brought the “strangely warmed heart”– forgiveness of sins and reconciliation to God issued forth in a divinely supplied “blessed assurance” that “Jesus is mine.” As United Methodists, we must not let go what Paul articulated irrevocably in Romans 8:16 —“the Spirit bearing witness with our spirit that we are children of God….” These are the foundational beliefs that constituted our consensus fidelium — our common consent to be shared in faith, hope, and love. This the preachers called “Wesley’s little body of divinity” or his “Scriptural Way of Salvation.”

Until 1808, the Methodist Episcopal Church had no constitution. When that was adopted, there were Restrictive Rules limiting what Cushman called a “dimming, or decline, or erosion of that consensus fidelium.” He wrote further, and prophetically, that such changes would create a “negative prognosis for the survival of that church, particularly in modern secular society.”

Cushman then wrote, “It is then to be pondered in the absence of a consensus fidelium (that is a common sum of doctrines and discipline acknowledged by most), whether a Christian community can attain to or retain a manifest identity and self-understanding, or convey a recognizable or enduring message or indeed, survive at all.” The obvious intent of the First Restrictive Rule of 1808 was to secure the aforestated consensus fidelium as the normative faith for the “Scriptural Way of Salvation,” vivified through the inner working of the Holy Spirit. What some call Wesley’s unique contribution to Christian journeying is the sanctifying or perfecting grace that follows one’s experience of saving grace. Wesley called this a walk of faith that became “inner and outward holiness in heart and life.” It was basic to that early consensus fidelium.

In Wesley’s sermon, “The Way To The Kingdom,” he preached, “For neither does religion consist in orthodoxy or right opinions… which are not of the heart. A man may be orthodox in every point; he may not only espouse right opinions, but zealously defend them against all opposers; he may think justly concerning the incarnation of our Lord, concerning the ever blessed Trinity, and every other doctrine contained in the oracles of God. He may assent to all three creeds—the Apostles’, the Nicene, and the Athanasian—and yet ‘tis possible he may have no religion at all, no more than a Jew, Turk, or pagan. He may be almost as orthodox as the devil…and may all the while be a stranger as he is to the religion of the heart.”

After asking, “If not orthodoxy as the criterion of faith, what was?” Jason Vickers has written that Wesley’s response would be “the testimony of the Spirit.” Wesley wrote, “We must love God before we can be holy at all. We cannot know his love for us until his Spirit witnesses to our spirit.” Then he cautioned that the “testimony of the Spirit” must be held in conjunction with the fruit of the Spirit, and he then quotes from St. Paul’s list of fruits.

Cushman taught his students that “We have a consensus fidelium that we call ’rule of doctrine and discipline.’ It is two-fold. We must always distinguish between fides quae creditor (faith that is only believed) and fides qua creditor (living or saving faith). This latter dimension, Wesley called “taking the cure” as he loved to call Jesus, “the great physician of souls.” If we can no longer encourage the work of the Spirit in taking the cure, we are, in Dr. Cushman’s words, “precisely where Wesley found the churches in the 18th century—possessing “a form of godliness, but lacking the power thereof.” This, Wesley thought, was the peril of orthodoxy. It is certainly also the peril of progressivism.

“By the end of the 19th century,” Cushman wrote, “Wesley’s ‘experimental divinity” had lost currency. By the third quarter of the 20th century, a consensus fidelium was not regarded as essential, and affirming it was often received as controversial. Meanwhile the spectacular decline of the past decade and more may suggest that many have wearied beyond endurance with a church that manages mainly, ‘the form of godliness’ that is doctrinally shapeless.” Those prophetic words were printed in 1989, after Dr. Robert Cushman’s death.

Perhaps God is calling the Wesleyan Covenant Association to bring us back to the consensus fidelium. If this is true, October 7 could be a “tipping point” in the recovery of Wesley’s insistence on belonging to a redemptive fellowship, believing in the “Word of God for the people of God,” and behaving like those who “have the mind in them that was in Christ Jesus.”

— Dr. Donald W. Haynes, retired WNCC/UMC clergy, author of former column, “Wesleyan Wisdom,“ author of On the Threshold of Grace

September 1, 2016

 

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