Archives For General Conference

Earlier this month the United Methodist Church continued its decades-long impasse over homosexuality.

Like guns, drugs and electric chairs, the United Methodist Book of Discipline states that homosexuality ‘is incompatible with Christian teaching.’

Part of my frustration that we cannot affirm the basic humanity of homosexuals is due to my belief that we should already be on to other topics as it relates to homosexuality.

Namely, ordination.

Ministry.

Our baptismal summons.

Allow me to elaborate by way of my hero, Karl Barth.

rp_images1.jpegIn the mid-20th century, Karl Barth wrote a surprising critique of infant baptism at the conclusion of his massive work Church Dogmatics.

Barth’s experience from having seen Germany and the German Church capitulate to pagan-like nationalism in two world wars eventually convinced him that the practice of infant baptism- though perhaps theologically defensible- was no longer practically tenable. In his about-face on infant baptism,

Barth reiterated the fact:

there is no explicit scriptural basis for infant baptism in scripture while there is a clear prejudice towards adult baptism.

More urgent for Barth was his belief that infant baptism had led to the malignant assumption that one is a Christian from birth, by virtue of having been baptized- quite apart from any appreciation of conversion.

In Barth’s view this had the effect of cheapening the grace won by Christ on the cross but, even more, it wore away at the eschatological character of Christ’s Church; that is, infant baptism helped create the circumstances wherein Christians no longer remembered they were set apart by baptism to anticipate Christ’s Kingdom through their counter-cultural way of life lived in community.

Perhaps its the cogency of Barth’s theology or the integrity of Barth’s lived witness (he was one of the few Protestant leaders in Germany to oppose from the beginning the rise of Nazism), but from time to time I dip in to his Church Dogmatics again only to find myself empathizing if not agreeing with Barth’s view- or at least agreeing with Barth’s diagnosis that the Church has lost its foundational, Kingdom-embodying point of view.

I never had the courage to admit it in the ordination process, but whether or not you agree with Barth’s conclusion his critiques are spot on.

rp_barth-224x300.jpgToo often debates about adult and infant baptism focus on the individual baptismal candidate and obscure what was central to the early Christians: baptism is initiation into a People. Christ intends the gathered baptized community to be a social and political reality.

We neither baptize to encourage sentimentality about babies nor do we baptize to secure private, individual salvation.

We baptize to build an alternative polis in a world where all the other Kingdoms care not about God’s Kingdom.

What’s missing in baptismal liturgies, adult and infant, is the sense of awe, or at least appreciation, that God is slowly toppling nations and planting a new one with just a few drops of water. That baptism doesn’t only wash away an individual’s sins but washes away the sins of the world because through baptism God creates a People who are his antithesis to the Kingdoms of the world.

This is what Paul conveys when he writes about how those who are one in Christ through baptism are now no longer Jew or Greek, male or female, slave or free. Baptism is a social reordering. Baptism sets apart a community that challenges and critiques the social hierarchies of this world.

Baptism makes Church a community where the class distinctions of Rome no longer matter and where the familial distinctions of Israel no longer matter.

Whereas in Israel priestly service was reserved for the sons of Aaron, baptism creates a community where we are all priests now because every one of us bears the investiture of the Great High Priest’s death.

This is why the question of baptism, not marriage or ordination, is more interesting theologically when it comes to the issue of homosexuality.

If baptism commissions us to service in Christ’s name and if marriage and ministry are but forms Christian vocation take, then the Church should not baptize homosexuals if it’s not prepared to marry or ordain them.

I’m not suggesting we refuse homosexual persons baptism.

I’m suggesting that a fuller understanding of baptism changes the stakes of what is otherwise a tired cultural debate.

Baptism not only relativizes cultural and religious hierarchies, it relativizes- or it should and once did- blood lines. At baptism, you’re not just saying ‘I do’ to Jesus you’re saying ‘I do’ to everyone else there. The waters of baptism make Church our first family- a scary proposition because often it’s a family every bit as strange and dysfunctional as our family of origin.

rp_barth_1_3-300x250.jpegOnce we’re baptized, Jesus ambivalence becomes our own: ‘Who are my mother and my brothers? Those who do the will of God the Father.’ The baptismal covenant should always caution Christians against making a fetish of ‘family values.’

 

Crackers & Grape Juice 2We’re only on Episode #7 of the Crackers and Grape Juice Podcast and already we’ve hit a regular diaspora of listeners that would put us among the largest of United Methodist Churches.

In this installment, intentional mentor that I am, I delegated Teer to talk with my friend Tony Jones. Not only is Tony the editor of my forthcoming book, Cancer is Funny: Keeping Faith in Stage-Serious Cancer, he is the author of many books himself, including last year’s phenomenal Did God Kill Jesus? which comes out in paperwork soon. I first “met” Tony when he was finishing his PhD at Princeton and I was a lonely MDiv student working in the mailroom. I still have the muscle memory to place Tony’s Field and Stream in his box without looking.

photoListen up. Tony’s a good dude, who does good theology and cares about the Church. Here, Teer and he talk about the United Methodist General Conference, the Cross, manipulative preaching, and how cancer is the perfect drop the mic excuse.

Download the episode and subscribe to future ones in the iTunes store here.Teer spends unpaid HOURS editing this shit, so spread the love.

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GC2016-logo-color-hi-resWatching the live stream and Twitter feeds of the United Methodist Church’s General Conference this week, I had to pinch myself to remember that I wasn’t binging House of Cards. What’s become apparent over the last few days of General Conference is that the United in United Methodist Church is every bit the false advertising our tag line proffers (Open Hearts, Open Minds, Open Something).

See: this story

The predatory parliamentary proceedings, however addictive, have not left me incredulous. Let’s not forget, the United Methodist Church has been united for only a generation and that institutional unity was itself the fruit of a century’s long process of reconciling the divisions wrought by the slavery debate. Ever the trend setters, Methodists split before the nation did in the Civil War and we reunited long after reconstruction. That this ‘unity’ lurks in our not too distant past should serve as a caveat to the United Methodist Church today which is fixed at an impasse over the question of homosexuality. On the one hand, we should not be too hyperbolic in how we laud the supposed unity of our connection; on the other, we should be cautious about again dividing our Church over an issue that will in a generation or more be a head scratching embarrassment to our ecclesial heirs.

The Church after all is not a mutually agreed upon confederacy from which we can uncouple ourselves when it suits our read of the situation. When the Church uses the word ‘unity’ we do not intend- well, we should not intend- the same meaning as the nation does by the United States.

When Christians use the word ‘unity’ we refer firstly to the unity of God, to the triune life of Father, Son, and Spirit in whom there is both difference and harmony, particularity and peace.

This unity is ontological; that is, it is the ground of Being itself. It is the very grain of God’s universe. It reflects the reality of who God is; it is not the result of Roberts Rules of Order.

When Christians use the word ‘unity,’ we mean the unity of the 3-Personed God; therefore, for Christians unity is always a gift of God for its the fruit of the God whose immanent life is marked by a constancy of gift and exchange. Whereas unity, in the Christian sense, might appear mysterious, abstract, or elusive, disunity in the Christian world is not so at all.

Disunity, as the proceedings at General Conference have exemplified, is not equivalent to diversity. Nor is it the same thing as sin though, as Herbert McCabe argues, disunity is connected to both diversity and sin.

Our divisions in the United Methodist Church do not arise from Christians failing to follow Christ fully.

Our divisions derive from Christians so fully following, in their way, their commitment to Christ that they become blind- willfully so, I’d say after so many iterations of the same debate- to the faithful following of others.

In striving to be faithful to the authority of scripture, say, or in striving to be faithful to Christ’s gracious inclusion of all, we discover that we’re divided.

Those proposing a moderate, ‘third way’ solution appear to want to ameliorate these divisions with a euphemism. Diversity. Needing my pension and my health insurance as I do, I’d like it to be true. Diversity, as Paul teaches, is a good and needful characteristic of the Church, but I’m not sure the indictments and mistrust I see splayed out in 140 characters on my Twitter feed are analogous to Paul’s eye // ear illustration.

Diversity reflects the creative intent of the Creator.

Division happens when faithful people become so fixed with their own way of following that they lose sight of their more fundamental ontological unity. Or, more nearer to the matter, they become so fixed in their way of following that they discover that the other has lost sight of their more fundamental unity– lost sight of, the indictments always go, God.

When such divisions emerge, the temptation is to disavow diversity. To demand uniformity. Of belief. In practice. This is a move, McCabe argues, towards sin. The real sin in our disunity is not what happened in the past that we’ve inherited; it’s what’s happening now, in the present, in our (intractable) failure to heal the divisions between people who are, on both sides, only concerned, intensely so, for the truth of the gospel as they apprehend it.

What’s so sad about what I see at General Conference is that the divisions of good people are leading inexorably, not by malice but by well-intentioned folly, to yet another division. Which is but another denial of the one Spirit into which all of us, liberal and conservative, were baptized.

rp_GC2016-logo-color-hi-res-1024x550.jpgWith Rev. Tom Berlin.

See, what fledgling United Methodist centric podcast serves you like we do?

Morgan Guyton, part of our Crackers and Grape Juice triumvirate, crashed General Conference in Portland, Oregon this week. General Conference is the event wherein Methodist delegates from around the globe gather every four years to indict one another’s intractable views on homosexuality.

In this special edition podcast, Morgan sat down with Rev. Tom Berlin, one of the Virginia Church’s candidates for bishop, to talk about Rule 44, Homosexuality, and whether it’s time for progressive pastors to start a new Wesleyan denomination.

It’s bare bones, no pithy intro, no Clay Mottley lead-in music, but the content is worth your patience and time.

Be on the lookout later this week or early next for our recent episode with Church Proctologist and author of Did God Kill Jesus? Tony Jones.

Download the episode and subscribe to future ones in the iTunes store here.

We do this for even less money than we get paid to be pastors, so spread the love.

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rainbow-cross_aprilThis past weekend my cranny of Methodism in Virginia, clergy and lay, gathered for our annual conference. The theme of this year’s meeting was ‘Doing Bureaucracy Better than the IRS.’

Actually, it had something to do with the Holy Spirit, but you get the idea. The Spirit does blow where it will (John 3) but I’m pressed to think of any scripture where the Spirit blows as slowly or trepidatiously as United Methodism.

The most only anticipated item on this year’s agenda was Resolution 1, a move to petition the larger denomination to amend its official language about homosexuality at it’s global gathering in 2 years.

After the flurry of whereas’ the salient portion of the resolution read:

“Therefore, be it resolved that the Virginia Annual Conference petition the 2016 General Conference of The United Methodist Church to expunge the sentence “The United Methodist Church does not condone the practice of homosexuality and considers this practice incompatible with Christian teaching”…from the Book of Discipline…”

As soon as the motion was opened up for debate, a counter-motion was offered to table, ignore, stick-our-head-in-the-sand, push-to-the-back-burner, pull the blankie-over-our-eyes-and-pretend-this-issue-is-not-under-our-bed suspend discussion indefinitely so that we could instead engage in a ‘conversation’ on homosexuality in our denomination.

Even though this conversation has already gone on for decades and the respective sides have long since calcified and even though the ‘let’s have a conversation instead’ motion strikes me as not unlike those clergyman who tried to persuade Martin Luther King to ‘wait’ (‘this “wait” has almost always meant never’ King replied from his cell), here’s my ‘conversation-starter:’

If Paul can contradict Jesus on divorce, why can’t we reevaluate Paul on homosexuality?

Brian-BlountIn his essay, Reading and Understanding the New Testament on Homosexuality, biblical scholar Brian Blount advocates the position that certain biblical ethical prescriptions may be modified by the contemporary church, and, in their modified form, they may more faithfully reflect Paul’s own theological perspective.

Blount cites Paul himself as the precedent for the ethical re-evaluation of homosexuality.

For example, Blount points out, the Gospel writers are all unanimous in their presentation of Jesus’ views on divorce.

Jesus, according to the Gospels, is unambiguously against divorce.

Only in Matthew’s Gospel does Jesus allow the stipulation of divorce in cases of sexual infidelity (5.31-32).

In his letter to the church at Corinth, Paul acknowledges Jesus’ teaching on this matter (1 Corinthians 7.10-11).

Nonetheless, in that same passage, Paul claims his own apostolic authority and allows for a reevaluation of Jesus’ teaching based on the context of the Corinthian congregation.

In other words, when it comes to divorce, Paul offers up his own ‘You’ve heard it said (from the lips of the Word Incarnate) but I say to you…’

The church at Corinth was struggling to apply their faith in a thoroughly pagan culture. Aware of the destructive effects pagan culture potentially posed to an individual’s and a church’s faith, Paul changes Jesus’ tradition and allows for divorce in the case of Christians who are married to unsupportive pagan partners.

In light of the Corinthian’s cultural context, and even though it stands in contrast to Jesus’ own teaching in the Gospels, Paul believes this ethical modification to be consistent with his larger understanding of God’s present work in and through Jesus Christ.

Such ethical deliberation and re-evaluation is not dissimilar to the process of discernment that the Christian Church later undertook with respect to scripture’s understanding of slavery.

Just as the Holy Spirit guided Paul to re-evaluate Jesus’ teaching in light of a different present-day context, Brian Blount posits that the Holy Spirit can and does lead Christians to re-evaluate Paul today.

When it comes to the matter of homosexuality, Blount argues that Romans 1 understands homosexuality as one symptom among many of the fallen world’s idolatry. Our contemporary situation is different, according to Blount.

If it is possible for contemporary Christians to concede that a homosexual person need not be an idolater, then Paul’s chief complaint may be removed, opening the way for Christians to re-evaluate Paul’s ethical prescriptions in a faithful manner.

It becomes possible then, Blount says, for Christians to conclude that faithful, monogamous, homosexual relationships can be consistent with God’s present-day redemptive activity.

It’s possible for Christians today to say faithfully ‘You’ve heard it said (from Paul) but, with the Spirit, we say to you…’

 

Church-RainbowA few days ago a friend in my congregation emailed me, responding to a series of posts I’d written about the ‘Way Forward’ proposal in the United Methodist Church. The Way Forward is an attempt for a third way through the impasse over homosexuality which presently besets the church.

He writes- and, trust me, he’s not whatever comes to your mind when you think ‘liberal:’

In 1990 golfer Tom Watson, one of the best players on the PGA Tour and winner of 8 majors, abruptly resigned from the exclusive Kansas City country club where he had grown up and learned to play golf. He said that as a matter of personal integrity, despite great memories and a long association, he could no longer belong to an institution that discriminated aganst and blackballed Jewish, black, Hispanic and Asian prospective members.
I can belong to a church where members disagree about whether the Primeval History in Genesis is literally word-for-word true. That difference does not affect our ability to live, love and serve together in Christian community.
The homosexuality issue is different.
As part of a Christian community, we are charged to make disciples; to invite friends and acquaintances to join us in that community. How can we invite friends and acquaintances who are gay and lesbian to join a community that publicly affirms and proclaims that they are evil, cannot hold positions of leadership and may not enjoy the blessing of holy matrimony?
I question more and more whether as a matter of personal integrity I can continue to be a member of such a group. How can I acknowledge (witness) on a Facebook post that I am a member of a Methodist church and then look my gay and lesbian friends in the face the next day? Make no mistake, about 50 of my Facebook friends are gay or lesbian.
“A Way Forward” is something I can live with. I’m not sure that the status quo is. If I were not positive that you do not hold the hard-line position on his issue I would already be gone.
In case you skipped ahead, my friend’s point boils down to this:

Methodism’s posture towards gays makes for increasingly bad advertising.

Or as we like to call it in the Church: evangelism.

My own cul de sac of the United Methodist Church begins its annual 3 day conference today, and the first resolution on the docket is a motion to amend our denomination’s official language that homosexuality is ‘incompatible with Christian teaching*.’

If the resolution passes, not at all a certainty, the motion simply moves on to (possibly, maybe) be debated at the global meeting of the United Methodist Church in 2016.

 

Two full years from now.

 

Where most of the delegates will be from the most conservative parts of the world.

Meanwhile, the Presbyterian Church (USA), the denomination which educated me, just this week voted to allow gay marriages.
By the healthy margin of 429 to 175. You can read about it here.
Where Methodists are still stuck in the love the sinner/hate the sin time warp, debating whether we can officially regard homosexuals as fully human or not, Presbyterians have moved ahead to grant homosexuals access to the sanctifying grace Christians call ‘marriage.’
The Presbyterians, as this article rattles off, join the ranks of other mainline denominations which have ameliorated their previous positions on sexuality, such as the Episcopal Church, the Lutheran Church, and the United Church of Christ. Not to mention 2 out of 3 of America’s Jewish denominations.
Which leaves who exactly other than the United Methodist Church as the remaining ‘mainline’ Protestant traditions that still take a hard line against gay Christians?
Can Methodists really consider ourselves mainline anymore when we now have more in common with Southern Baptists than we do Presbyterians or the Episcopal tradition whence we came?
Do we really want to be the last ones to this party?
What will be the demographic cost of lingering prejudice associated with our particular brand of Christianity?
And I know this is the place where some will want to interject and point out how the above mentioned denominations are all smaller than they were mid-century before they purportedly went liberal. Therefore, the argument always goes, United Methodists cannot change their position without losing members and their money.
Two quick responses:
If people really do led-by-the-Spirit believe the Church should change its stance towards homosexuality then the moral imperative of that belief- our compassion for people- should outweigh our ‘compassion’ for an institution.
Likewise, if people really do led-by-the-Spirit believe the Church should keep its stance towards homosexuality then that’s fine too so long as institutional maintenance is not the mission.
Two:

There’s a pernicious fallacy in linking the gradual decline of mainline Protestantism with its supposedly liberal policy positions.

We’re not the only ones in the decline as the Pew Survey on Religion has helpfully revealed. Southern Baptists and Evangelical Churches, no liberals and no friends of gay Christians, are in their own moment of decline and, were it not for immigration, ditto the Catholic Church in America.
The ecclesial decline to which we so often turn to homosexual-support for a scapegoat actually suggests a more general cultural shift towards secularism, a shift that shows no partiality to liberal and conservative alike.
And if what churches are really experiencing is a seismic shift away from religion in general, then the stakes of the current debate over homosexuality suddenly seem a lot smaller and more urgent.

How we vote on sexuality will not determine the demise or the future of the Church; how we tackle secularism will.

 

And if secularism is the true threat to the institutional faith then, to my mind, it’s all the more imperative that we do right by what the Spirit is showing us about gay Christians.
*Of course, our denomination’s official language also marks out war, unfettered capitalism, alcohol and tobacco, and disregard for the creation as contradictory with our Christian faith so let’s keep things in perspective and not suppose sexuality is the lynchpin of the moral universe.

Church-RainbowAs I mentioned in previous posts, Last week I received a book in the mail, gratis: Seeing Black and White in a World of Gray. In both its title and cover design, it’s meant to be the rejoinder to Adam Hamilton’s ‘Seeing Gray in a World of Black and White.’

arnoldbook‘Seeing Black and White’ purports to be the orthodox correction to Hamilton’s insufficiently biblical, conservative, traditional, historic, theological, _____________ book; that is, Hamilton’s book doesn’t take a sufficiently strong stand ‘for the bible’ and against ‘the gay agenda.’

The freebie book arrived at a time when some, like Adam Hamilton, in my United Methodist tradition are proposing a third ‘way forward’ through the stalemate over homosexuality and others are openly advocating for a conservative schism from the United Methodist 843504001902Church.

‘Strategic disunity’ is the euphemism I’ve seen used by those who don’t want to see the Church’s strength frittered away in lawsuits.

I suspect those advocating for an amicable schism now have read the tea leaves and realize that, demographically speaking, they’ve already lost the debate on homosexuality. For people my age and younger, even amongst the most conservative evangelical tribes, homosexuality is a non-issue.

Conservatives will never be stronger on this issue than they are at the present, or perhaps better put, the conservative argument is only going to find a rapidly shrinking audience on this issue as public opinion continues to shift.

So better now than later for conservatives to take their assets and run.

The issue of sexuality aside, I find it ironic- and indicative of a deeper problem- that conservatives, those who by definition seek to ‘conserve’ historic institutions and whose frank assessment of human sinfulness leads them to take a dim view towards utopian-minded movements (like creating a ‘purer’ church), are the ones agitating for a schism from the larger UMC.

No matter how we might disagree over sexuality, conservatives should at least agree that an even graver sin we Protestant Christians continue to commit is Protestantism itself, our continued, unreflective disunity from the Church Catholic.

Conservatives routinely pray for revival in the Church but seldom, if ever, do they pray that the Spirit will so manifest itself by repairing what was torn asunder in the Reformation.

As Stanley Hauerwas writes:

The very name ‘Protestantism’ is meant to denote a reform movement of protest within the Church Catholic. When Protestantism becomes an end in itself, which it certainly has through the mainstream denominations in America, it becomes anathema. If we no longer have broken hearts at the church’s division, then we cannot help but unfaithfully worship.

Unfortunately, the Catholics are right. To be saved requires our being made part of a people separated from the world so that we can be united in spite of — or perhaps better, because of — the world’s fragmentation and divisions. Unity, after all, is what God has given us through Christ’s death and resurrection. Catholics can celebrate their disagreements because they understand that our unity is founded upon the cross and resurrection of Jesus of Nazareth that makes the Eucharist possible. They do not presume, therefore, that unity requires that we all read Scripture the same way.

The Church’s unity is a present reality won by Christ on the Cross; it is not a goal we can attempt to achieve through politicking or persuasion.

All we can ‘achieve’ is harm to the unity already established through Cross and Resurrection.

There are myriad groups in the United Methodist Church advocating various causes in and around sexuality. There are those who want strategic disunity, those who want to maintain the status quo by asserting their demographic strength, those who want to find a third way and those who want to make the denomination more welcoming and inclusive.

Thus far, I’ve not seen any groups on Facebook or Twitter advocating for the reunification of Methodists with the Church Catholic even though the reason for the original ‘protest,’ justification by grace through faith, has been settled since the 16th century.

So rather than advocating for ‘strategic disunity’ through yet another schism in the One Body of Christ, rather than making another ‘protest’ an end in itself in the face of the unity won by Christ, I think conservatives should instead begin advocating for a Methodist reunification with the Catholic Church.

After all, at least there they’ll find brothers and sisters who already share their views on sexuality. Why wound Christ with another division to his Body when what conservative Methodists seek is already found?

Rather than spend their time and energy bringing yet another wound to Christ’s divided body, conservatives could expend those same resources attempting to persuade our Catholic friends to ameliorate their positions on celibacy, female ordination and the primacy of the bishop of Rome.

Moves that would give the rest of us fewer and fewer reasons, save our outright nationalism or prejudice, not to (re)become Catholic.

Not to mention, there’s the whole question of whether in a post-Christian culture the religious marketplace can afford to have so many competing, niche products.

Already ours is a culture that asks ‘What’s a Methodist? Presbyterian?’

The first resolution proposed for next week’s annual conference in my corner of United Methodism proposes that we make our official language more progressive towards homosexuality.

I expect that resolution will meet with its predictable counter argument.

Perhaps as the denominations that once fractured the Church Catholic 4 centuries ago fracture themselves it’s time for a different sort of resolution altogether.

I doubt the schismatic conservatives would claim me, but on their behalf: I move that we United Methodists seeking to heal the wounds long ago done to Christ’s Body take measures to reunify with the Catholic Church whence we came.

Only such a motion, I think, is true re-form.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Church-RainbowLast week I received a book in the mail, gratis: Seeing Black and White in a World of Gray. In both its title and cover design, the book presents itself as the doppleganger to Adam Hamilton’s ‘Seeing Gray in a World of Black and White.’

843504001902‘Seeing Black and White’ purports to be the orthodox correction to Hamilton’s insufficiently biblical, conservative, traditional, historic, theological, _____________ book.

My church folks will be the first to tell you that I’m neither a Hamilton aficionado nor apologist. His books and sermons have always struck me as so intentionally unoffensive as to be uninteresting. I’ve always thought him too vanilla, serving up barely spoonful of medicine with all the helpings of safe, saccharine piety.

This is a confession that will probably prevent my ascension to bishop but I’ve even (and often) joked that Adam Hamilton would be the perfect pastor for the First Church of Pleasantville– before the residents of the cinematic town discovered color.

But apparently my estimations of Hamilton as milk-toast, whitebread, and benign to the point of narcolepsy were wrong because somehow he’s managed to offend the black-and-white residents of the United Methodist Church.

Let me pause there and just reiterate the point:

The fact Adam Hamilton has managed to offend an entire segment of the UMC- offend to the point of provoking a rival book- says much more about the self-righteous, persecuted self-image of the offended backers of Seeing Black and White than it does Adam Hamilton.

You can judge a lot by a book’s cover. That ‘Seeing Black and White’ mimics (mocks?) Hamilton’s book and is not published by the official publishing house of the United Methodist reveals much about the state of the denomination.

The introduction alone to the book damns Hamilton with faint ‘bless his heart’ praise for his leadership and pastoral wisdom while accusing him of elementary missteps of logic and contradictions against the plain reading of scripture.

The rest of the book goes on to deconstruct Hamilton’s work and to argue the traditional perspective on marriage and sexuality. There’s nothing surprising or new in the book save the posturing of its title, it’s self-professed brave stand against the ‘gray’ of our postmodern, permissive relativistic society.

Indeed the only real surprise in Seeing Black and White is the delusion that what this stymied debate needs is but another impassioned exegesis of the conservative (or the liberal) position.

You’d think if it’s one thing conservatives and liberals could agree upon it’s that both sides are well aware of the other’s facts, texts and arguments.

Seeing Black and White is a clever title given its a rejoinder to Seeing Gray.

Still, while I’m neither liberal nor conservative, I have to admit I’m at a loss how anyone could seriously survey our culture, which is hyper-partisan to the point of dysfunction, and come away with the conclusion that what our world or Church needs MORE of is black-and-white thinking.

Black and white is exactly what ails my (increasingly) little corner of the Christian world.

Case in point, last night I viewed a live chat on Twitter hosted by Adam Hamilton and Mike Slaughter, two of the primary sponsors of A Way Forward, a proposed third way through the Church’s impasse on sexuality.

In a nutshell the third way boils down to this statement:

We propose that the United Methodist Church entrust to each local church the authority to determine how they will be in ministry with gay and lesbian people   including whether they will, or will not, allow for homosexual marriages or unions.

The live chat I viewed involved Methodists, mostly pastors, from all over the country discussing the (de)merits of A Way Forward.

I sat transfixed the way one is when there’s pileup of cars and limbs strewn across the highway.

Karl Barth once quipped derisively that it’s a miracle any one comes to Church expecting to hear a word from the Lord. Watching the ticker-tape of mean-spirited condescension and self-righteous finger-wagging from my duly ordained colleagues, Barth’s words hit home last night, revealing the true sinfulness of this debate.

It’s not simply that one side has equated their view with ‘biblical authority’ and the other with ‘the Gospel of inclusion and love’ such that to compromise isn’t just impossible but immoral, for it would be to compromise either the scriptural word or the Word Made Flesh.

It’s not simply that the heels-dug-in nature of both the liberal and conservative views prevents the Church from addressing more urgent concerns like poverty in the developing world and discipleship in the post-Christian one. arnoldbook

No, the true sin is that the assumed righteousness of the conservatives’ and liberals’ respective causes is so BLACK AND WHITE that it leads to- and even justifies- self-righteousness.

There’s something wrong with a position when pastor upon pastor on Twitter don’t even pretend to be practicing what they preach.

I don’t give a damn about what Romans 1 says or what part of Leviticus Jesus never contradicted or who is the 21st century equivalent of the eunuch Phillip came across in the Book of Acts. None of that matters.

Because  there’s something very wrong about the ‘rightness’ of a cause that permits ministers to be mean and blithely so.

As in most things, I think Barth was right.

It’s a miracle people even go to Church given what I see from her leaders on Facebook and Twitter and Tumbler.

And maybe Adam Hamilton is wrong.

Maybe the best way forward for the UMC is for its members to get rid of its pastors. Maybe then they could find the path to comprise.

1391011150566.cachedThis weekend we will conclude our marriage sermon series, Love to Stay, by discussing the current marriage debate in the larger Church, particularly around the issue of homosexuality. 
Adam Hamilton, author of Love to Stay, recently sponsored a motion at General Conference, the United Methodist Church’s international gathering, which stated that faithful United Methodists disagree on our understanding of homosexuality but that we’ll continue trying to find ways to work together. 

 
The intent this weekend will be to examine the various perspectives that exist within the larger Church and our own congregation, and to do so in a fair way so that those who agree with a particular position would recognize it as their own.
We hope that, by offering a charitable reflection on this issue, church members will be empowered to think critically about the merits and shortcomings of each perspective and to imagine a hopeful way forward as a community of faith.
 
For those with children, we want to convey our special assurance that the content will be thoughtful and theological, not explicit in any way. 
If you have questions about the issue that you would like to hear addressed, questions you think worth raising or points that you would like to hear articulated, we would love to incorporate your feedback into the sermon.

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Because this is an issue over which United Methodists disagree, it’s all the more important to make this time a dialogue as much as possible.