GC2019 Scene
The scene at General Conference 2019 with Bishop Cynthia Fierro Harvey presiding. (Photo by Kathleen Barry, UMNS).

Can These Bones Live? A Reflection on Methodism Today

by

Special to United Methodist Insight

"And He said to me, 'Son of man, can these bones live?' So I answered, 'O Lord God, You know.' Again, He said to me, 'Prophesy to these bones, and say to them, "O dry bones, hear the word of the Lord!" Thus says the Lord God to these bones: 'Surely I will cause breath to enter into you, and you shall live.'"

Homecoming

Amidst a season of cultural wars, remnants of Covid 19, and disaffiliations, it was a joy to share the 2023 session virtually with my home conference, the Baltimore Washington Conference. It was a wonderful, spirit-filled conference. However, during the session on Disaffiliations, I felt deeply wounded when I witnesse the exit of congregations through which I experienced growth, inspiration and challenging opportunities. Symbolically, this conference is the place where Methodism began in 1784, at Lovely Lane Chapel in Baltimore, Maryland, and many predecessor societies. Compared to some other conferences, our loss was minimal; like other conferences, I understand the words of St. Paul in1 Corinthians 12:12–13 "For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ.”

"Can these bones live," is our question, as we lament one-fifth of our members departing.

Factors affecting disaffiliation

While I do not know all the reasons for these disaffiliations, I am sure the stated objection is the fear that in 2024 there will be changes in the Book of Discipline at General Conference around human sexuality. One of my spiritual mentors said, “they are not angry about what they say they’re angry about.” The parallel is, that, while many heterosexual persons may feel uncomfortable with same-sex relationships, the reason for leaving the denomination may well be based on other deeper issues. Following the vote in 2019 General Conference in favor of the Traditional Plan, one of my African friends said to me, smiling, “For Africans, this was more of a vote against American colonialism, that has dictated cultural values in our continent for 150 years.” The deeper issue was not sexuality but American colonialism. I suspect there are a multitude of such issues.

Profile of the disaffiliating

First, while it is dangerous to generalize about those who have chosen to leave the denomination, and I do not possess the statistical skills to produce a scientific profile, there are some corollaries. One is the racial makeup of disaffiliating churches, which is predominately white.Another is geography. When we look at the U.S. map, we see that the disaffiliations are strongest in what we used to call the Bible Belt, stretching across much of the south, and up into Pennsylvania and west to Ohio, Indiana, etc.These represent the same area where biblical conservatism has been strongest. One can also assume that age would be another category, since the latest Gallup, Pew and Jones polls demonstrate that younger generations are more inclusive in attitude and relationships than older generations.

Another category is size of churches, wherein most disaffiliations come from small congregations, excluding mega churches in Texas. Remember, the strength of the UMC, for generations, was small congregations, 200 members or fewer in attendance. Less than 50 years ago, we could brag that “there are more UM churches than post offices in America.” These small churches were in every part of America, and every demographic group. Methodists were proud of their status, their symbol of the Cross and Flame, their church building, parsonage, apportionments paid in full, support of their pastor, and “his” concomitant role in their community.

In the last 50 years much has changed. Many of these communities have lost their economic base, and demographics have changed. The cost of a pastor has escalated, along with pastoral benefits, eclipsing small churches ability to afford a full time pastor. Pride has been replaced by feelings of despair. Many small communities have alsoexperienced a brain drain, with the loss of their brightest and best re-locating for job opportunities. and schooling. Surely the denomination is to blame.

Second, the current societal/cultural context in America is fiercely political and polarized. Local churches are not immune, but rather, are deeply affected by this polarization. The basis of the current American so-called “cultural wars” is a historical assumption that the only valid American way of life is a White, Anglo-Saxon, Male, Protestant (WASP) foundation. This assumption, which is deeply engraved in the society's psyche, excludes persons who represent the minority of the population, in historicity, values, culture and a variety of religious practices. That includes African Americans, ethnic minorities, immigrants (outside of northwestern Europe), women, and especially the LGBQT community. One of the strongest advocates for this position is the current Christian nationalism movement.

Although this sub Christian group is a minority movement, it is very vocal and active, and occasionally found in evangelical/conservative United Methodist Churches. Like a prairie fire, its tentacles infect many congregations who are gullible to its message of them vs. us. Alongside similar secular nationalistic organizations, white communities are subject to the messages of hate and rejection, shrouded in “conserving traditional values,” whether in public schools, libraries, sports events, community organizations, and of course the church.

The source of all evil is money/systemic racism

Some historians have suggested that this WASP (White Anglo-Saxon Protestant) exclusiveness began in 1621 with the first recorded history of slavery in America. While the date is debatable, there is no doubt that to maintain the existence of slavery and free labor, required extreme measures of propaganda, based onanew theology and medical malfeasance, to produce a world view that supported the inhumane treatment of other human beings. The ultimate form of this was eugenics, a biological/philosophy undergirding white supremacy over all other ethnic groups. Eugenics attempted to prove this theory with so-called medical research. This method became rampant in the mid 1800s at the crest of the enslavement of Africans, and beyond the Civil War. This philosophy years later was seized upon by Adolf Hitler and others. Alongside this movement were theological underpinnings of so-called racial superiority.

Following the horrific Civil War, it is said that “the North may have won the war, but the South won the peace.” While many in the North were tired and depressed by all the consequences of violence and death, the South systematically worked to create a new narrative to justify what they termed “The Lost Cause.” The foundation of their cause had already been laid by theologians and quasi-doctors during slavery. Their scholars rewrote American history books, painting the plantation masters as peaceful, benevolent owners protecting the enslaved population, much like the January 6, 2021, Insurrection. The Daughters of the Confederacy co-opted conspirators to build monuments, rename roads, buildings, schools, etc.to celebrate Southern generals and other Confederate leaders.

Most of all, through the intimidation of former enslaved persons, whites created tenant farming, sharecropping, the Klu Klux Klan, Jim Crow, public lynchings, segregated facilities, and a denigrating second-class citizenship of the formerly enslaved, through publications, drama, newspapers, music by Stephen Foster and others caricaturing African Americans, etc. The result was a brain-washing of many Americans in the South and North that subconsciously infected the psyche of many to justify the exclusion and inferiority of African Americans. Today we call it systemic racism. All this, despite the passing of the 13th and 15th Amendments to the U.S. Constitution to assure equality of the formerly enslaved, and the illegality of slavery.

Paradigm for dominance

Third, white supremacy became the unwritten guidepost of America that set a paradigm for the relationship of the WASP community with any group that was either self-excluded or mandatory excluded. This unwritten rule centered around power.

An example of the struggle of power over others began as early as the story of Jacob and Esau in the book of Genesis. In America, the doctrine of Manifest Destiny became the fruition of a people who saw their Divine calling, as white Anglo-Saxon Protestants, to dominate the entire continent from “sea to shining sea.” Along the path of this ideology was the assumption that people of color were expendable. Mexicans and Native Americans were systematically killed, dehumanized, subjugated and marginalized, and still are. Similarly, during the Great Migration movement of the late 19th and early 20th centuries, there was discrimination and acts of prejudice against southern Europeans, Catholics, and Jews, until they assimilated into a “melting pot” of “whiteness.” Minorities were accepted, as long as they did not accrue financial assets, were elected to public office, or held any position of power over the white community. Minorities were OK as long as they were subservient: entertainers, servants, supporting and marginalized.

The formula for justifying this domination was, and is, simple and continues to be the mantra for many Americans:

  • Identify and magnify physical difference; color, facial structure, religious practices, etc., since differences equate superiority/inferiority.
  • Find selected Biblical texts to indicate inferiority of a group, which is easy, since the Biblical perspective is often written by a patriarchal system, and God's chosen people are ethnic Semitic Jews. (Note, Jesus is never quoted as justifying domination over others).

Being chosen carries privileges and some benevolent responsibilities while dominating others.

This legalized inequality set the paradigm for today’s white supremacy and all other exclusions of any human beings.

Spiritual remnant

Fourth, all denominations struggle with the discrepancy between the unwritten rule of selected dominance and the Bible, which states clearly that we are called to love our neighbor. As Matthew 22:36-40 KJV says: “Jesus said unto him, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, thou shalt love thy neighbour as thyself.'” The rest of the story is the definition of a neighbor as “anyone in need.”

The unique story of the United Methodist Church is a story of 239 years of wrestling, like Jacob, with our identity under the call of God, maintaining a Theology of Inclusiveness, yet conversely, being in sync with cultural norms in our community and society. While Wesley was clear, in his radical ("vile," meaning "common, not elite") attitude of welcoming all God’s children, as the church developed, it often inhaled the fumes of its society., resulting in splinters, re-organizations, resolutions and revivals.

The dramatic split of the church into North and South in 1844 was not as simple as "North against slavery" and "South for slavery." In both churches there was a mix of opinions. In the South there were church people of goodwill who taught their enslaved people to read or spoke up against slavery under punishment of death. In the North there were church buildings turned into safe houses as "stations" on the Underground Railroad, the secret chain of allies assisting runaway slaves to freedom. The Abolition and Suffragette movements included many church people, including Methodists. There were preachers North and South who inhaled the gospel of white supremacy (remember, eugenics had its birth at Boston University). While the votes for or against full inclusiveness seemed clearly Southern-driven, there was always a remnant in the South believing in the good news of inclusiveness.

At each quadrennial session, following the creation of the 1939 reunion of northern and southern Methodism – with the demonic racially segregated Central Jurisdiction being the sacrificial lamb –  there were resolutions seeking the Central Jurisdiction's reversal or adaptation by whites and blacks. As early as 1954 an amendment to the church's constitution was passed that allowed conferences of the Central Jurisdiction to merge with other Conferences. As far back as the period of American Reconstruction, Methodism women’s organizations were active in fighting against segregation and discrimination. The first formally organized Women’s Society was created to provide relief, welfare, education and support for post-enslaved African Americans. Women were the advance guard of Methodist social action.

There were, however, struggles over the role of women in ministry. This struggle officially ended in the 1956 General Conference, which voted to allow women to be ordained and to be leaders at every level. I can still remember, while attending Drew Seminary (1955-1958), there were a total of five talented women enrolled, none of whom were pursuing divinity degrees for pastoral ministry because they knew they would be excluded.

The war stories are rampant with exclusion of ethnic minorities, Native Americans, Hispanic and Asian Americans and indigenous people around the world in our mission endeavors. Yet when Japanese- American citizens were rounded up like cattle and put in concentration camps during World War II, white German American citizens were never harmed. Methodist Missionaries went to the Japanese internment camps and served the people and taught their children. It produced a mixed result, but there has always been the commandment of Jesus to "love thy neighbor." The current remnant may well be the new United Methodist Church. Yes, these bones can live.

Divergence between policies and actions

Fifth, we are a diverse denomination. I maintain that the Council of Bishops of the United Methodist Church is the most diverse body in American Christendom in terms of race, gender age, and nationality. One of my episcopal friends, suggests that ”the Jurisdiction system may have been born in iniquity, but has been the source of miraculous diverse elections of Bishops." One can wonder, how much a difference is there between the denomination's stated policies for inclusiveness and the rank-and-file members? To assume that the Social Principles and concomitant policies of inclusiveness represent all congregations and congregants would be naïve. The basic decisions of the General Church are the result of meetings, learnings, fellowshipping, and decisions of the General Conference to which the average United Methodist is not privy. These leaders, however, are often aware of the perspectives of the constituency, which often leads to cautious approaches to social issues.

The current debate over LGBQT inclusion is an example of this creative tension. The original ban on the sexuality practice of same-sex persons is an example of this ambivalence.

The issue was first raised in 1972 amidst a conference pre-occupied with a new UMC organization and the inclusion of ethnic minorities and women. Practically no discussion about human sexuality occurred before the vote. Over the next 60 years, in debates over the issue, the votes have been very close, while the numbers of delegates favoring exclusion were enhanced by the amazing growth of the church in Africa.

These African representatives were affected by two factors. First, most missionaries to Africa from the West tended to be conservative evangelicals. Second, many of the African governments determined that homosexuality was a propitious scapegoat to hide their own inadequacies, and thus passed laws against it. This was reflected in the 2016 General Conference when the Good News movement found an ally with many African Church delegates to barely defeat a more moderate position. The suspicion is that this balance of power would shift in 2024 due to American annual conferences prioritizing the change. This led to the proposed "Protocol of Reconciliation and Grace Through Separation" and subsequent creation of the Global Methodist Church.

Subliminal factors affecting disaffiliation

 Sixth , I suspect some disaffiliations are a backlash to policies and emphases over years and generations, which forced some to swallow ideas against their preferences. Now, with permission to leave with their property, they visibly can reject issues such as enhanced racial relations, women in leadership and a number of social justice issues.

The joy and pain of inclusiveness

Whereas we have much to celebrate in our efforts towards inclusiveness, it has not come without some pain, stress, and loss of morale. A major result of the union of three denominations into the United Methodist Church was the insistence of the former Evangelical United Brethren denomination that the Central Jurisdiction and segregation be abolished. Subsequently, the new church emphasized diversity and inclusiveness. That emphasis has continued from local churches to General boards, agencies, the Council of Bishops, annual conferences, schools, institutions, etc. Much of the resulting inclusiveness was done without edicts or legislation, but by the commitment of loyal United Methodists to “do what is right.”

During the 2022 Jurisdictional Conferences that elected new bishops, of the 13 new U.S. bishops elected, seven are women and eight are people of color out of 46 active bishops in the United States. In an episcopal election that saw several firsts, the Rev. Delores Williamston was elected the first Black female bishop elected to the South-Central Jurisdiction and the Rev. David Wilson, the first Native American. With the election of seven women bishops this year, 44% of the Council of Bishops are women.

From a perspective of Christ’s Beloved Community (koinonia), the church has much to celebrate. From other perspectives the celebration is muted. The ethnic minority churches and leaders often continue to struggle because the society itself is still filled with inequality and injustices. While representation at the top is visible, local minority churches struggle as they must serve their constituents with limited resources and systemic roadblocks. Many pastors serve with minimum salaries and support benefits. It is difficult to recruit and sustain the brightest and best clergy in such circumstances. Conversely, some white male clergy say quietly that the percentages do not reflect the gender/ethnic makeup of the total number of available clergy for election. Indeed, before Disaffiliations, over 38,000 clergy were eligible, the vast majority of whom are white male clergy, serving predominately white communities.

Ironically, I point out that it was not until 1920 that the first African American was elected to the episcopacy for the U.S., and women were excluded from ordained ministry for 200 years.

It would not be farfetched to assume that some white male clergy feel resentment, left out, or even bitter and excluded from holding the most prestigious office in the denomination. Yet, white men far outnumbered all other clergy, until recently. The question is, what are the subliminal feelings, and the Church in America; and does it affect morale and disaffiliation? The human question is always, "Who’s in charge?"

Sixty years ago, I read somewhere that the value of the appointment system was to assure that every vital congregation would be served by a qualified and certified pastor, and that every ordained pastor would be assured of serving a vital or potentially viable congregation. If that be so, a host of dilemmas have erased that adage. Many pastors are stuck waiting for a “better” appointment, and many congregations are awaiting their “Superhero Pastor.” The bishop or denomination must be blamed.

Many pastors of small congregations are either untrained or trained in non- United Methodist seminaries. In our eagerness to fill vacancies, we have filled empty spaces without requiring loyalty, experience or basic understandings of the history, principles and theology of our church. Too often the result is that for generations, some of our churches (small and large) have been led by clergy with minimum loyalty and commitment to the denomination.

 The role of the District Superintendent is perhaps the most crucial position in the denomination. He or she is the liaison and representative of the bishop. Only the DS is given the authority in the Book of Discipline to intervene in local church affairs and sign off on legal, real estate, buildings, and fiscal matters. The assumption is such a person would be physically present in each local congregation at least once a year, to interact, share, and hear and feel the state of the church. Such a presence can make the difference in the life or death of the local church. “While the cat’s away the mice will play.” Worse yet, they may disaffiliate.

Seventh, another factor affecting morale in congregations is creeping secularism. Methodism’s strongest days were when most people (in and outside the church) were spiritually grounded. Whether they attended church regularly or not, they believed in God and attempted to follow the Ten Commandments, and were afraid of the literal fire and damnation of hell. "Camp meeting conversions" were the norm, as the society had a deep sense of the mystery of life, which was God. But in today’s world, the mysterious is viewed through a huge telescope's gaze at millions of stars. The gospel of relationships is far more needed now than the gospel of fear of the unknown, but it's far more difficult to preach.

As I have visited congregations since retirement, I noticed some pastors and churches seem to avoid the use or symbols, signs, literature, displays or spoken words connecting the local church to our denomination. A visitor might not be aware of the connection. One wonders if even the parishioners are aware that theirs is a United Methodist Church. I am reminded of our loss of a couple of megachurches that began as Methodist, but after long pastorates and changes in membership, we lost them to independent status.

Our denomination is a part of a society whose historicity is based on individualism and independent thinking. In many ways the United States continues to struggle with whether it wants to be a Federation or a Confederation. A Confederation is a group unified by common principles and authority. A Federation is a group unified in name only, linked to defend itself in difficult days. I note the popularity of TV preachers and megachurches who emphasize self-gratification amidst independence. It is a miracle that we have held together as a confederation or connection. From time to time, we have had groups or individual congregations splinter off, rejecting Methodist connectionism, saying “I can do it by myself.”

Finally, the Wesley Covenant Association chose the propitious time to revolt and crafted an enticing though fallacious message to proselytize and communicate to those disaffected by the above reasons. There are also pastors who simply have a personal gripe with the conference or its leaders. Most churches who disaffiliate are being led by disaffected Pastors. Since most members of disaffiliating congregations are following the “wrong shepherd,” we need to prepare for those who want to stay with us as well as those whose eyes become opened.

Can these bones live?

With so many departures, we may feel like the prophet Ezekiel, who was a part of the forced exodus of Israelites from Jerusalem to Babylon. During his prophetic ministry, he had a vision of a valley of dry bones, and God asked him the question: Can Israel live again? His answer, and our answer is, "only you know, O Lord," as if to say, "if it is your will, the remnant will survive and thrive."

As we move forward, we need to affirm our rich heritage in the Grace of Jesus Christ for over 200, a unique ministry of unity amidst diversity. We must take nothing for granted, and spend our energy and resources to “seek” as many people on board to a new vision.

Bishop Peter Weaver’s recent Bible Study on the book of “actions of the early church” calls to mind the conversion experiences of Paul, Philip and Peter in the eighth through tenth chapter of Luke’s Book of Acts. It is not merely a story of insular personal conversions, but of radical cultural conversions.

In the eighth chapter Paul has to address the reality that the revelation of God is not limited to traditional Hebraic society, but fulfilled in Jesus Christ. In the ninth chapter, Philip must address the possibility that Jesus came for an Ethiopian eunuch, one who is outside the cultural norm in race and sexuality. And in the tenth chapter, Peter must address the possibility that Jesus came also for the most existential enemy of the Jewish people, a Roman centurion.

To dramatize that moment, Peter is given a dream where he is asked to eat non- kosher food. God’s command is “Rise, Peter, slay and eat” (KJV). From that point on, Peter, Paul and a host of others lead the early Christians to evangelize not only Jewish males, but Gentiles, women, pagans and slaves. Acts 10:34 “Then Peter began to speak to them: 'I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.'" (NRSV*)

Yes, Ezekiel, these bones called United Methodists will live, because as in his time, the remnant is very much alive. To follow Jesus who demands we “draw wider" the circles of culture and comfort and let the Spirit move to whomever God has created. May it be so.

Bishop Forrest C. Stith retired after serving in the United Methodist episcopacy in the Northeastern Jurisdiction. This article is adapted from an email Bishop Stith sent to friends and colleagues, and has been edited only for clarity.