What if, despite all the rhetoric and rainbow flags, the Westboro Baptist bystanders and debates about what constitutes a lifestyle incompatible with Christian teaching (FYI, we’re all incompatible with X’n teaching— that’s X’n teaching), we’re not really arguing about sexuality?
In 2016 the General Conference asked the Council of Bishops to lead the Church. The bishops chose to “lead” by appointing a commission to draft a proposal— that, as my friend Drew Colby says, was their leadership. The commission submitted a plan. The institutional Church and Council of Bishops spent much time and treasure advocating for the Commission’s recommendation. Presentations were convened. Websites developed. FAQ’s written. Even badges were distributed. In every respect it resembled the run-up resembled the red and blue hued campaigns that run parallel in our culture.
When we arrived here on Saturday to pick up our press passes, we ran into several “mainstream” leaders of the institution who expressed confidence in both the imminent success of the One Church Plan and the demise of the Traditionalist Plan. The next day, on Sunday, a clear and surprising majority of the Called General Conference rejected both the leadership of the Council of Bishops and the Commission on the Way Forward. Bishop Will Willimon says that while it’s too early to know if we’re watching the dissolution of the United Methodist Church, we ARE watching the dissolution of the General Confence as a decision-making body.
I wonder—despite all the impassioned speeches, the faith-based lobbying and parliamentary manuevering, the anxiety among pastors and the fear among gay Christians in congregations— if we’re not really arguing about sexuality at all?
Wouldn’t it be naive, if not close-minded, to suppose that we’re immune to the currents roiling our civics and upending our politics?
The rejection of the One Church Plan is a big F-You to the Institution which backed it.
There’s a lot of F-Bombs being thrown in our culture.
What if the UMC, as it’s currently structured, is but another institution a large (and—self-perceived- alienated) segment of our world want to burn down to the ground? What if what the antagonism that ails the UMC is but a symptom of a larger cultural affliction?
Many pastors here at General Conference sounded like they’d been gut-punched earlier today when the Traditional Plan passed for debate and decision on Tuesday while the One Church Plan failed. Many of those pastors compared the shocked, disheartening experience to what they felt on election night in 2016 when the Donald beat out the prognostications and defeated Hillary, the establishment’s presumptive winner.
I do not think the analogy a bad one.
We are at the end of the age of curators and top-down answers. The last election proved it when voters stunned the pundits and rejected the heirs of both legacy brands in American politics – the Bushes and the Clintons. Every institution in American society is buffeted by this fundamental societal change – it’s why the number one department store in the world is do-it-yourself Amazon has left Sears is in bankruptcy. In the smartphone era, citizen make up their own minds and don’t look to top down hierarchies for cues or direction.
It’s why Budweiser is buying Goose Island, Devil’s Backbone, Wicked Weed, and 7 other craft beer companies. The world’s best marketing company has realized it cannot manufacture authenticity. Keep in mind that was not their first plan. They first tried “Budweiser American Ale” in 2008 (now defunct) to compete with Sam Adams and then created Shock Top and LandShark (it’s why both those beers suck). You cannot force people to do what you want them to do— even if what you want them to do is holy, righteous, and good— in the age of the smartphone.
Obscured in our debates about what constitutes a lifestyle incompatible with Christian teaching is a larger debate (indeed it’s a global one) about how historic, hierarchial institutions themselves are being judged incompatible with the 21st century landscape on which we live. This isn’t to dismiss the strongly held convictions about how we include gay Christians in the Body of the Church; it’s to wonder if the struggle is larger than we see— a struggle which might otherwise make common allies of those who today find themselves quite the opposite.