I was without my direct mic wire– sorry for the poorer quality recording; I think the point comes across.
I was without my direct mic wire– sorry for the poorer quality recording; I think the point comes across.
As I prepare for the General Board of Church and Society Social Principles Consultation, I’m revisiting some of my reflections on why this conversation matters so much to me. As we consider the global nature of the Social Principles, and what is essential to agree upon and where there is need for freedom to live out ministry contextually, these thoughts guide my approach. This blog post was originally published June 4, 2014. The reflection I’m working with comes first, followed by the blog post in its entirety.
I think there are several ways to accomplish [something less than schism for The UMC], but to me the most promising involve the creation of an United States (or Jurisdictional) Central Conference/s, and a two-volume Book of Discipline, with the option of emending the second volume in each Central Conference. Kind of a way, I hope, of holding together those things we do well– our ministry and mission, our Social Principles (SOME of them– I’ll get to that), our ways of funding and equipping local ministries across the globe– and allowing one another the grace and space to carry out our ministries in our contexts. As Wesley would say, in essentials unity; in non-essentials liberty; in all things charity.
Perhaps I thrive in what others call “broken homes.” Not that I’ve had a lot of choice in the matter. A child of one divorce and a participant in another, it seems that separation is just part of my life. I can rage against it or not, but it simply is.
I live in a church home that’s divided too.
The United Methodist Church, like so many others, seems on the brink of another schism, this one over questions of homosexuality: whether open and partnered gay and lesbian persons can be ordained and serve as pastors, and whether United Methodist clergy and churches can participate in the blessing of “same-sex” (whatever we eventually decide that means) weddings. Recently, 80 mostly-anonymous traditional clergy people called for an amicable separation of the denomination, citing, like any good celebrity, irreconcilable differences. Responses have included people pledging unity, recalling the importance of honoring our vows, and calls for staying together no matter what, for the sake of our children (our ministries/the people being served by ministries).
Painful as it is for me to flog to death the metaphor of marriage and divorce, having traveled that road myself, there is something that I think we can learn from couples and families who try to live in their differences together as a way of avoiding, or of discerning in the lead up to, divorce:
The value of in-home separation.
For some couples, there are just a few things that they simply cannot talk about, work out, or engage in together, yet their shared resources, family, and life together might still work well. These couples opt for an in-home separation, sometimes as a time to work on their differences and attempt to come to reconciliation together, sometimes to remain in the same space while they do something for a time (like raise children, or run a business together), and sometimes when reconciliation fails, as a stepping stone to more literal separation. This typically involves some shared space and some individual space, and a set of agreed upon guidelines.
Before we file the papers for the Great Divorce of The UMC, I’d call us to deeply consider how we might live together in one home, in the midst of our divisions. As Northern Illinois Bishop Sally Dyck writes, “Having watched countless couples work for an amicable separation, it doesn’t look like too many can pull it off when it just involves two people, much less 11 million.” Perhaps it’s worth it to try for something less than full separation, at least at this time. I think there are several ways to accomplish this (and that’s fodder for plenty more blog posts), but to me the most promising involve the creation of an United States (or Jurisdictional) Central Conference/s, and a two-volume Book of Discipline, with the option of emending the second volume in each Central Conference. Kind of a way, I hope, of holding together those things we do well– our ministry and mission, our Social Principles (SOME of them– I’ll get to that), our ways of funding and equipping local ministries across the globe– and allowing one another the grace and space to carry out our ministries in our contexts. As Wesley would say, in essentials unity; in non-essentials liberty; in all things charity.
How and when does in-home separation work well?
When is in-home separation not a good idea?
What do you think? Can we children of a broken home give one another the space to live together?
As I prepare for the General Board of Church and Society Social Principles Consultation, I’m revisiting some of my reflections on why this conversation matters so much to me. As we consider the global nature of the Social Principles, and what is essential to agree upon and where there is need for freedom to live out ministry contextually, these thoughts guide my approach. This blog post was originally published May 13, 2013. The reflection I’m working with comes first, followed by the blog post in its entirety.
When I worked on the reproductive rights subcommittee at General Conference, we found that a great number of people from a huge variety of contexts, backgrounds, and beliefs could come to the table and discuss abortion in fruitful ways. We reached an impasse every time we tried to proscribe what doctors and patients should and should not do. But every time we refocused on who were were as United Methodists and how we were called to be in ministry before, during, and after crisis pregnancy, we were able to reach a closer consensus despite our vast differences. When we listened to each others’ stories and asked what our proactive, loving, spiritual response should be, we could live in harmony. Despite our differences, Love was enough.
Sadly, I have recent experience with splitting up.
It’s not easy, and it hurts more than anything I’ve experienced– a profound loss akin to the death of a loved one. A complex and roiling issue, filled with technical, procedural, emotional, psychological, and spiritual transformation: this is the road of divorce. It’s not an experience I’d wish on anyone.
At the same time, I can attest that sometimes a relationship becomes unhealthy, un-fulfilling, unloving. Sometimes, separation, while painful, brings new life and more beautiful, vibrant hope than either party has known.
I’ve never been a huge supporter of the idea of schism in The United Methodist Church. I recognize that there are many times when I exclaim “I’m done!” or “I’m getting out!” I see the efforts for inclusion thwarted again and again, and the uniquely Methodist understanding of grace eroded away. I hear my ecumenical colleagues lament struggles within their denominations, but talk openly about their sexuality, or see them tagged on Facebook, officiating weddings for their gay or lesbian congregants, and want to weep (okay, sometimes do). But I remain. I recognize that this urge to quit is born out of anger and pain, not my best place of discernment. I stay because I believe history is too full of schism over people of color and women, and I want this to be the time we learn to embrace God’s children as they are. I stay because I want to leave no one behind. I stay because there is much I love about the UMC, not the least of which is the love that binds us together, a deep commitment to engage in struggle together.
I suppose I say to myself, in the words of the Indigo Girls: “I still believe, despite our differences, that what we have’s enough. I believe in us, and I believe in love.”
I wonder, though.
I wonder, because my ability to minister effectively in my community and my context is being severely undermined by words in the Book of Discipline that do not offer love and grace, but condemnation and dehumanization. Even while my local church welcomes and embraces all persons, and even while I have vowed to officiate weddings based on the love, maturity, and commitment of the parties and not their genders, even so, simply calling my friends, loved ones, family members, congregants and community members “incompatible” makes it nearly impossible to extend the love and blessing of Christ. I wonder because so much time, effort, and resource goes into trying to change the Book of Discipline in a handful of paragraphs, or to stonewall any changes, that our witness and mission as a global denomination is hampered if not completely halted. Most of all I wonder because we cannot even agree that we are in disagreement. We can’t acknowledge our differences openly and with vulnerability (by saying, for example, that people of good faith disagree about homosexuality). If we can’t say we have differences, how can we believe Love is enough, despite them?
Weeks like this past one have me thinking maybe schism wouldn’t be so bad. But then I think about how it would play out. It starts to feel like arguing over china. But sometimes plates have sentimental value, and sometimes people need a way to eat. How would agencies and committees be allocated? Who “gets” the Board of Discipleship and its work? Who “gets” the Committee on Relief? Oh, we’d figure it out, I’m sure. But if the publishing house and the Board of Global Mission are plates and cups and wedding gifts, what I really worry about are the children.
I worry about people in local churches.
Take my local church. We are not a reconciling congregation, although every so often, the background conversation begins that we should do the work to search our beliefs and values and make a statement about sexuality and inclusivity. It would not be unanimous, but there would be large support. Mostly, I think folks haven’t’ done it yet because they don’t want to leave any loved ones out. So where does that leave this small but vibrant, progressive but cautious, inclusive of queer people and of traditionalists, congregation of beloved children as their parents argue and split and divide the shared property? I can’t answer that question, but it makes me heartsick.
There are a couple of reasons why I think we can remain together, and should at least try:
1. Our strength is in our diversity. The nearest United Methodist Church to the one I serve is six miles away. It is a more conservative, traditional congregation with a more conservative, traditional (male) pastor (until July 1 anyway). My colleague and I can be found at the Vermont State House on marriage equality days, wearing our clerical collars and standing on opposite sides of the demonstrations. But on days when there are rallies for workers’ rights, economic justice, or health care access, we can be found side by side, partners in the religious and spiritual task of seeking justice. When someone comes to my office, expressing dismay that the church where I serve– or I myself– is too liberal, I gladly give them the contact information for the church in Barre. Every so often a person comes in to Trinity, having tried the church in Barre and finding it “too conservative,” and finds a happy home in our congregation. Together, these two United Methodist Churches serve the needs and build the gifts of people who are and may be United Methodist in this area. We need each other.
2. When I worked on the reproductive rights subcommittee at General Conference, we found that a great number of people from a huge variety of contexts, backgrounds, and beliefs could come to the table and discuss abortion in fruitful ways. We reached an impasse every time we tried to proscribe what doctors and patients should and should not do. But every time we refocused on who were were as United Methodists and how we were called to be in ministry before, during, and after crisis pregnancy, we were able to reach a closer consensus despite our vast differences. When we listened to each others’ stories and asked what our proactive, loving, spiritual response should be, we could live in harmony. Despite our differences, Love was enough.
Here’s what I think we should do.
1. I think we need– right now, at the next General Conference– enabling legislation to create a United States Central Conference. This will allow The United Methodist Church to hold some things in common– our articles of faith, our boards and ministries, our local congregations, and yes as of this most recent General Conference, our Social Principles. It will allow every Central Conference to amend the rest of the Book of Discipline, and the way is is lived out, to take into account their local context. I think Jurisdictional Central Conferences could work, but that leaves a lot of southern progressives in a tough spot, in strange solidarity with northern conservatives. It is the only way I believe we can remain united, however, allowing us to hold essentials in unity, non essentials in liberty, and all things in deep grace and love. This change necessitates a second, no less important one…
2. We need to remove all proscriptive language from the Social Principles. As the UMC tries to make the Discipline more global, this is the only way forward. As a positive example, this is what we found about discussing abortion. We could all mourn the circumstances that might cause individuals to consider abortion, but we could not make any statement with consensus about calling for an end to practices, supporting or not supporting organizations that provide access to medical care including abortion, and so on. Let that be a local, contextual response. So, while paragraph 161 of the Discipline says “the practice of homosexuality is incompatible with Christian teaching,” and I imagine we would keep arguing about that, it cannot further state that “self avowed practicing homosexuals shall not be appointed to serve as ministers in the UMC.” See the difference? The latter is proscriptive, and is more rightly a conversation for a more local context.
3. Consider this a trial separation. Can we give one another the space to live and serve in love in our contexts, equipping each other but not constraining the ministry that needs to happen? Or has too much damage been done? Can we live with or change the “incompatibility” language? Can we live with the liberty of our siblings in the movement? Can we heal the pain of the past? If not, can we use this breathng space and the time and space we need to more amicably consider how we would move forward together and apart?
Today, for now, I hold on to hope. Love is my favorite name for God, and so when I consider our divisions, I have to hold out for the power of Love. Despite our differences, what we have is and can be and I hope will be enough. I believe in Love.
This week, I am heading for Washington, D.C., to the United Methodist Building. Did you know that The United Methodist Church owns a building next door to the Supreme Court? We do, and it’s pretty amazing. It’s the home of The UMC’s General Board of Church and Society, and there I will be receiving some training for my role as the Chairperson of the Annual (regional) Conference version of that same body, and then attending a Consultation on the Social Principles.
It’s that latter part of the trip that has me very excited.
The UMC’s Social Principles are not church law, but rather the denomination’s statements of reflection and position on issues of social justice or concern in the world. The United Methodist Church, a global denomination, struggles to agree upon and live out such important statements in a widely diverse and multi-cultural global context. Recognizing this, the 2012 General Conference entrusted the Board of Church and Society to develop a process and a set of recommendations for reimagining the Social Principles in a 21st-century, global context. These consultations, held all over the world, are bringing together members of The UMC to pray, discern, reflect, and dialogue together about how we might live into that calling in this time.
I’m excited and honored to be a part of this conversation. I think it is a hopeful and necessary step in our denomination’s role as a vital and relevant denomination today. If we are to continue as a church, we must be connected to the justice concerns of our time, in a way that is sustainable, contextually relevant, and grounded in our heritage and theology as United Methodists.
But it’s more than that. I believe that conversations along these lines hold some of the answers to the debates within the denomination. My experience at the 2012 General Conference on the reproductive rights subcommittee taught me something amazing: when people of diverse opinions gather, hear one another, share deeply, and then turn their hearts to what they can agree upon on a very controversial issue, God’s work is done. We found, every time we tried to proscribe local, contextual action about abortion, that we were unable to agree. But every time we articulated what we values and believed about human life, parents, babies, families, and so on, we could agree. Around the world, across the political divides, we were united in our convictions and principles, but divided on how those played out. And if our polity (church governance) structure allowed us to live in this way, I believe we could be both more united as a body, and more contextually nimble and relevant to carry out ministry in all times and places.
This week, I am praying for vision for The United Methodist Church, and for new hope and connection as we gather and dream and discuss and discern. In invite you to join in that prayer.
(December 7, 2014) The prophet Isaiah reminds us that God speaks comfort to us first and foremost, while we wait for justice to unfold. In a time when we see much need for justice and healing around us, let us not rush to DO something to try to fix it, but hear and give comfort as we can, so we can better face the darkness around us. (Isaiah 40:1-11)
At the conclusion of the sermon, I played Mark Miller’s new song, “How Long?“
(November 30, 2014 – First Sunday of Advent) In the wake of more racial injustice, and in the face of pandemic illnesses, what does it mean to hold out hope? Can we hear the sacred longing in our own cries of “how long?”, and cling to the Advent promise that Christ is and will be present with us? (Isaiah 64:1-9, Psalm 80:1-7, 17-19)
(October 19, 2014) Jesus took the time to be really, deeply present with people on the margins, on the edges of his society. In this story, he goes out of his way for two women who others had written off as un-save-able. Instead, he touched them and let them touch him, too. Imagine how powerful that one act can be, for any person– most especially for a person living in domestic violence and thinking about reaching out for help. Can the church teach, model, and empower enough so that one day we are a reason people say WhyILeft an abusive situation? (Mark 5:21-43)