by Steve | Jan 11, 2021 | In the News, Perspective E-Newsletter
US Capitol, west side. Photo by Martin Falbisoner
By Thomas Lambrecht –
“When the days drew near for [Jesus] to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way, they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, ‘Lord, do you want us to command fire to come down from heaven and consume them?’ But he turned and rebuked them, and said, ‘You do not know what spirit you are of, for the Son of Man has not come to destroy the lives of human beings but to save them.’ Then they went on to another village.” (Luke 9:51-56, NRSV)
This has been a heart-wrenching week, as the deep divisions within American political society boiled over into riot. We all witnessed images we never dreamed we would see. For the first time since it was burned in 1814 by the British, our U.S. Capitol building was inexcusably invaded, pillaged, and vandalized. For a certain fringe, political protest crossed the line to lawlessness.
Throughout the United States, millions have grown to distrust our political system and doubt the integrity of our voting, despite the lack of evidence for widespread voter fraud. There are fringe elements on both sides of the political spectrum that believe an apocalypse will occur if the other side wins an election. Our colorful and long national history proves this incorrect.
Many hold their political beliefs passionately on one side or another. It is natural to want to express those beliefs passionately, as well – that is part of our American democratic system of free speech and self-determination.
As Christians, we should be reflecting a different perspective as we engage with what is going on in our country. Our faith should affect our beliefs and actions. We should reflect the spirit of Jesus in the public square. As Jesus reminds his disciples in the passage above, it is important to know “what spirit we are of.”
When I was a youth, my parents reminded me regularly to be aware of what family I was a part of, and that my actions would reflect on our family. It motivated me to act in agreement with our family’s values and priorities.
In the same way, as part of Jesus’ family and filled with his Holy Spirit, we are called to act in agreement with his values and priorities.
Jesus came “not to destroy the lives of human beings but to save them.” That must be our priority: offering Christ to the world by our words and our actions. Elections are important. But “the kingdom of God is not going to arrive on Air Force One,” as columnist Cal Thomas wisely reminds us. As passionate as we can be about political issues, we are called to be even more passionate to win people to Jesus Christ and help fit them for eternity.
For starters, when Jesus’ disciples wanted to respond violently to those who rejected them, Jesus rebuked them. Christians should renounce violence and coercion of a personal nature, such as what we witnessed in the lawless Capitol vandalism.
Paul was further concerned that Christians live and act in such a way as to open doors for sharing the Gospel with our friends and neighbors. He taught that we are to live, “so that the word of God may not be discredited” (Titus 2:5). He encouraged Titus to be a model for the people in his Christian community of how to speak and act in ways “that cannot be censured; then any opponent will be put to shame, having nothing evil to say of us” (Titus 2:8). We are to act in “complete and perfect fidelity, so that in everything [we] may be an ornament to the doctrine of God our Savior” (Titus 2:10).
Our lives are to attract people to Jesus, not repel them. That’s why it broke my heart to see people with Christian signs and symbols among those attacking the Capitol.
We also need to be careful that political ideology never overshadows our theology – our beliefs about, and relationship with, God. “Jesus is Lord,” is the ancient credo of the Church. That definitive statement makes it clear that nothing else should hold lordship in our lives. Putting anything except God in the place of supreme importance in our lives makes that thing an idol.
Many of us face situations of principled disagreement, and the discord can run so deeply that compromise either is or appears to be impossible. That is how we as traditionalists have felt for nearly 50 years dealing with the progressive theology that seems to overwhelm The United Methodist Church. But it is crucial that we always respect the process. We need to work for change or to promote our views within the established laws and rules. Otherwise, we have anarchy, which is destructive to the fabric of our relationships, whether it is in the church or in our society.
We believe principled, peaceful work for our views, whether religious or political, honors Christ and the church. We would hope that our political leaders and the citizens of our great country would also resolve to work together for a better day with great determination and with a true appreciation and respect for our democratic process.
What can we as Christians do now?
1) We can pray for our country and our leaders, especially during this time of conflict and transition. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. This is right and is acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth” (I Timothy 2:1-4). We can pray for unity and for healing, for mutual understanding and a new ability to work with others across our differences for the good of all of us, and for the sake of the Gospel.
2) We can be grateful for the resilience of our nation. We have weathered wars, pandemics, and remarkable instances of injustice. We are all in this together. It is essential for us to work together to foster the good of all, especially the poor and marginalized in our society and those hurt by the pandemic. If we can work together in areas where we have common ground, our energy can go toward building a better nation.
3) We can declare, once again, that Jesus is Lord. We can repent where necessary and recommit to putting Jesus first in our lives, no matter what government we have. If Christians in China can thrive and grow in their faith despite an oppressive government, we can surely do that in the U.S. with our far-better system assuring our freedoms.
4) We can strive to speak and act as representatives of Jesus in all things. The way we carry ourselves represents Jesus to the world. It’s been said that you and I are the only Bible some people will ever read. We can make the Bible of our lives a winsome and attractive one, leading people to draw nearer to the God who loves us all so much that he gave his life for us despite our being at enmity with him. Surely, we can do as he did.
We live in a difficult and challenging time. Crisis after crisis has beset us personally and nationally. But in the words of Mordecai, “Who knows but that you have come to your position for such a time as this?” (Esther 414). We have been born to this time in order to make a difference in this world for Jesus Christ. By his grace and the power of his Spirit, we will do so!
Thomas Lambrecht is a United Methodist clergyperson and the vice president of Good News.
by Steve | Jan 1, 2021 | In the News, Perspective E-Newsletter
By Steve Beard –
Screen shot from “Love Actually”.
One of my dear friends bought a Christmas tree ornament featuring the Grinch in a Covid-19 mask muttering, “2020: Stink, Stank, Stunk!” That exasperation and frustration is shared by so many.
Thankfully, some of our holiday traditions were able to be modified and reconfigured: Santa sat behind a plexiglass barrier at the mall to keep the kids safe. Hand sanitizer bottles and air-kisses replaced smooching under the mistletoe. Outdoor carolers wore those plastic face shields in order to keep audiences out of harm’s way as they sang “Joy to the World.”
Obviously, other Christmas traditions were not able to be modified. There are precious absent loved ones who would normally be sharing in the festivities. This year, instead, we will be cherishing our past memories with them.
Amongst my own family, the tradition of over-exaggerated yelling and cheering as gifts were opened ended up being toned down. We even connected via FaceTime with family members who were homebound.
What didn’t change, however, was separating the crumpled wrapping paper from the bows that can be reused next year. Sadly, the decorations will soon be packed away and the Christmas tree will be at the curb.
For many Christians around the world, however, the Christmas season only begins on December 25 and is observed over the next 12 days until Epiphany (January 6) – marking the visit of the Magi to the Christ child and the revelation of God becoming flesh.
Remember the song “The 12 Days of Christmas,” with its Turtle Doves, French Hens, Swans-a-Swimming, and Pipers Piping? There are all kinds of theories about the song’s origin, including it being used as a catechism tool to teach theology. Among the Geese-a-Laying and the Maids-a-Milking, there was supposed to be a symbolic spiritual message generations ago.
One of the visual storytelling traditions that will have to wait until after the pandemic is the performance of Christmas pageants. In our modern era, the quirky British comedy Love Actually inevitably shows up on television at Christmas time. One of the more memorable scenes is when Daisy (Lulu Popplewell) proudly tells her mother Karen (Emma Thompson) about her role in the Christmas play at school.
Daisy: I’m the lobster.
Karen: The lobster?
Daisy: Yeah.
Karen: In the nativity play?
Daisy: Yeah, “first” lobster.
Karen: There was more than one lobster present at the birth of Jesus?
Daisy: Duh!
The nativity play ends up being the climactic conclusion to the movie. Not only is the lobster on stage, but she is joined by an octopus, a few penguins, Spiderman, and an assortment of other peculiar creatures.
That scene came to mind several years ago while I was visiting the set of The Nativity Story – a charming film about the birth of Christ. As we were checking out the cave-like location in Matera, Italy, for the manger scene, a five-foot black snake slithered through as though he owned the place.
As alarming as it seemed, it should not have been terribly shocking. Matera is an ancient city known for its neighborhoods that are literally carved out of rock. It is an ideal home for slinky, slithering, and creepy animals of all varieties – perhaps a little like Bethlehem.
Like a lobster (or Spiderman), a snake is an unlikely character for a nativity scene. Nevertheless, its appearance seemed strangely fitting to the incarnational reality of Christmas. After all, at the precipice of hope and redemption, evil lingers and looks for a way to corrupt.
In reality, it is difficult to downplay the seemingly raw scandal involved with the birth of Christ, but somehow we have managed. Perhaps we have anesthetized the story’s sting since it took place long ago and far away.
At Christmas, we properly celebrate the birth of Jesus. What we don’t dwell on is the horror that surrounds it. No matter how elaborate our nativity scenes may be, they seem to have the antiseptic cleanliness of the crosses that we wear as necklaces. Just like you don’t see blood stains on sterling silver jewelry, you don’t really get a sense of how Christmas may have been anxiety-ridden, unsanitized, and vile – a little like real life.
We don’t often think about Herod ordering the infanticide of all little boys 2 years old and under after the Magi asked him about Jesus. With the slaughter of the innocent, Christmas ends up as gruesome as Good Friday.
We don’t often think about Joseph’s dilemma in discovering that his fiancée was pregnant. Would he divorce her? According to the law of that day, he would have been within his rights.
We don’t often think about a frightened, unmarried teenage girl who has been told she will carry the son of God in her belly. How could she explain that to her family and friends – let alone to the man to whom she pledged her faithfulness?
We don’t often think about an elderly religious man telling the teenage Mary, “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too”
(Luke 2:34-35). Whoa. That’s a pretty heavy gothic trip for a young girl.
As we have learned this year, holidays don’t suspend dark clouds. Not even Christmas can cancel out the tragedies and hardships of everyday life. Car accidents. Family disputes. Medical emergencies. Bad news slithers on despite the holidays.
Christianity does not pretend that hardships will not occur. Nevertheless, faith, hope, and love are the pivotal factors that sustain and strengthen in the darkest of seasons. Most importantly, we depend upon God’s abiding presence. “I am convinced that nothing can ever separate us from God’s love,” wrote St. Paul. “Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow – not even the powers of hell can separate us from God’s love” (Romans 8:38, NLT).
Go ahead, sing “The 12 Days of Christmas” with gusto – while you sing in the shower. Feel free to chuckle about the oddly-placed lobster and octopus and penguins and Spiderman in the nativity scene. But don’t dismiss the snake in the cave as a joke. At Christmas, the historic Book of Common Prayer intones: “Almighty God, you have poured upon us the new light of your incarnate Word: Grant that this light, enkindled in our hearts, may shine forth in our lives; through Jesus Christ our Lord.”
Even though a snake may slither through the manger, Christmas remains the only light sparked in a cave that can illuminate the human soul and bring peace in the midst of chaos.
Steve Beard is the editor of Good News.
by Steve | Oct 23, 2020 | In the News, Perspective E-Newsletter
By Thomas Lambrecht –
National Cathedral in DC from Creative Commons.
Last week, I reported that the Western Jurisdiction was beginning a yearlong campaign to prepare for General Conference and the ensuing separation provided by the “Protocol for Reconciliation and Grace through Separation.” This very appropriate work by the Western Jurisdiction joins the work of the Wesleyan Covenant Association and other groups who are preparing for what Methodism will look like post-separation.
The fleshing out of the Western Jurisdiction vision for the post-separation church will raise issues traditionalists will have to wrestle with. Most prominent is the pivotal question of whether traditionalists can or should remain in the post-separation UM Church or align with a new traditionalist Methodist church.
The Western Jurisdiction makes an explicit effort to welcome traditionalists to remain within the post-separation United Methodist Church. They aspire to provide “a home for diverse people, ideas and theological perspectives.” They assure that “individual clergy and congregations will not be forced to conduct or host same sex marriages.”
Would traditionalists be welcome in a post-separation United Methodist Church? The Western Jurisdiction responds: “Yes, they will be welcomed and encouraged to stay as part of The United Methodist Church, but must be willing to accept that others hold different views and will have a right to conduct same-sex marriages and ordain qualified lesbian, gay, bisexual, and transgender persons.” (Unanswered is the question of whether pastors appointed to traditionalist congregations will share that church’s traditionalist views or instead be an advocate for the new liberal perspective.)
Such welcome is a wonderful aspiration. However, traditionalists of good will are rightly apprehensive. One must wonder if such toleration can truly be the lasting reality in a post-separation UM Church controlled by an overwhelming majority who favor same-sex marriage and LGBT ordination. A post-separation UM Church will have a shrinking minority of traditionalist members, even if a percentage of the UM churches in Africa were to remain with the post-separation UM Church.
According to plans submitted to General Conference, centrists and progressives envision a church where each region of the global church will be able to set its own policies (as proposed by the Connectional Table ). That means U.S. United Methodists would not be governed by the global church, but by only the U.S. portion of the church. Thus, more traditionalist African voices would have no influence on U.S. church teachings or practices.
The Episcopalian Experience
Traditionalist apprehension is growing each day that the current same-sex marriage controversy within The Episcopal Church unfolds. After all, The Episcopal Church is United Methodism’s closest sibling mainline denomination. (Their General Convention occurs every three years instead of every four.) Follow this trajectory of how that church’s policies evolved:
- 2003 – first openly partnered gay bishop is consecrated
- 2009 – first openly lesbian bishop is consecrated (many traditionalist Episcopalians separated from the church after 2003, leaving the denomination in unfettered control of centrists and progressives)
- 2012 – a “provisional rite” for same-sex unions is authorized for those who desire to use it
- 2015 – an official gender-neutral marriage rite is adopted, while at the same time allowing bishops the discretion about whether or not to allow same-sex marriages in their diocese (the equivalent of our annual conferences)
- 2018 – it became mandatory that bishops allow same-sex marriages in their diocese
- 2019 – the last remaining traditionalist bishop is put under charges for not allowing same-sex marriages in his diocese
- 2020 – that bishop was recently found guilty by a church court of “failing to abide by the Discipline and Worship of The Episcopal Church” – his punishment is yet to be determined, but it is widely surmised that he will be removed from office as a bishop
Blogger Jeffrey Walton recalls this insightful quote from the late theologian Richard John Neuhaus.
Where orthodoxy is optional, orthodoxy will sooner or later be proscribed. … Orthodoxy, no matter how politely expressed, suggests that there is a right and a wrong, a true and a false, about things. When orthodoxy is optional, it is admitted under a rule of liberal tolerance that cannot help but be intolerant of talk about right and wrong, true and false. It is therefore a conditional admission, depending upon orthodoxy’s good behavior. The orthodox may be permitted to believe this or that and to do this or that as a matter of sufferance, allowing them to indulge their inclination, preference, or personal taste. But it is an intolerable violation of the etiquette by which one is tolerated if one has the effrontery to propose that this or that is normative for others.”
For the purposes of this article, I take “orthodoxy” to mean the church’s traditional understanding of marriage as between one man and one woman, and that sex should be reserved for marriage.
The Episcopal sequence of events is discomforting. For those clergy and laity who will be required to make a decision, there is a legitimate concern that they will find little tolerance from those who value diversity of opinion when traditionalists advocate for a biblical definition of marriage between one man and one woman as being God’s intention for all of humanity.
Many traditionalist Episcopalians believed in good faith eight years ago that their theological commitments would be honored and guarded in their evolving denominational situation. Today, the situation for traditionalists in The Episcopal Church looks dire.
The real question is not whether traditionalists will be tolerated or even welcome in a post-separation United Methodist Church, but will they ultimately suffer the same fate as our Episcopal brothers and sisters.
The post-separation United Methodist Church envisions a diversity of views on the definition of marriage, but it is not difficult to imagine that official church teaching will embrace same-gender marriage and LGBT ordination. The pressure of “church culture” will (intentionally or unintentionally) move traditionalist clergy and members toward accepting that understanding. The presence of traditionalist views within a post-separation UM Church will undoubtedly diminish and eventually fade away.
Once traditionalists adopt the position that the clear biblical teaching on marriage and sexuality is only one acceptable viewpoint among many, they may find themselves unable to maintain other distinctive traditionalist understandings of Christian doctrine and practice. That is one of the lessons from the Episcopal saga.
As we begin to prepare for the 2021 General Conference and life after separation, it will be important for traditionalists to consider how these questions surrounding marriage and human sexuality will affect their denominational membership. For some, this decision will be heart wrenching. We will all need much prayer and a greater measure of God’s grace as we move through this difficult time.
Thomas Lambrecht is a United Methodist clergyperson and the vice president of Good News.
by Steve | Oct 19, 2020 | In the News, Perspective E-Newsletter
By Thomas Lambrecht –
Last week, the Western Jurisdiction announced that it “is beginning preparations for the next General Conference by recommitting itself to be a faithful, inviting, open, safe and loving place for all people.” Its nearly year-long campaign, called “Where Love Lives,” is designed to promote “the faith values that have undergirded the jurisdiction’s long-term commitment to a scripturally based fully inclusive ministry.”
Importantly, the campaign advocates approval of the “Protocol of Reconciliation and Grace through Separation” that would provide the mechanism for the formation of a new traditionalist Methodist church, allowing annual conferences, local churches, and clergy who want to align with that new traditionalist church to separate from The United Methodist Church and keep their property and pensions.
“The Protocol for Reconciliation and Grace through Separation offers a way forward to begin easing the five decades of pain created by the wounds inflicted on LGBTQ persons by the church,” said the spokesperson for the campaign, Bishop Karen Oliveto, the denomination’s first openly lesbian bishop. The campaign affirms, “the carefully crafted and negotiated Protocol offers the opportunity to jump start the process” of “resetting and reforming” The United Methodist Church in light of the church’s current financial reality.
The campaign is a continuation of the Western Jurisdiction’s commitment in 2019 “to be a safe harbor for LGBTQ+ clergy from across the denomination.” It aims to provide “an alternative vision for people to embrace.” This is an alternative to the “Traditional Plan” that was adopted by the 2019 General Conference and has been steadfastly resisted by numerous annual conferences in the U.S.
The Western Jurisdiction points toward its vision for what The United Methodist Church would look like after separation takes place. It advocates for its belief “that God’s church is open to all.” “The United Methodist Church is and will be safe, secure, open, and built on faith in God, trust in one another, and with love for all in all we do.”
Of course, traditionalists could utter these same aspirations, as well. Those ideals could easily describe the new traditionalist denomination envisioned by the Wesleyan Covenant Association and others. The WCA is also committed to a church “that welcomes all, in Christ.”
What distinguishes the Western Jurisdiction’s vision is its determination that the church “will have a right to conduct same-sex marriages and ordain qualified lesbian, gay, bisexual, and transgender persons.” LGBT persons will be represented in leadership roles and policy-making processes at all levels of the post-separation UM Church. This is what is meant by “full inclusion.”
From a traditionalist standpoint, this campaign is a positive development. It continues to advocate adoption of the Protocol, which traditionalists also support, as a fair means of allowing separation to occur in The UM Church. It would end our 50-year conflict over our understanding of Scripture and the church’s moral teachings, allowing each group to pursue its vision of church unhindered by the other.
The campaign is positive also in recognizing that The United Methodist Church cannot continue as it currently is. When asking what would happen if the Protocol does not pass General Conference, the campaign reiterates, “The United Methodist Church is at a point where it must take steps towards resetting and reforming. … No matter what happens, The United Methodist Church needs to look at its structures and processes and discern how to streamline in the church’s current financial reality to maximize opportunities for mission and ministry.”
Both centrist and progressive groups, as well as the WCA, are looking for ways to reconfigure the church to make it more effective in the current reality to carry out its mission and ministry. There will be no such thing as maintaining the status quo.
It is highly appropriate that centrists and progressives flesh out their vision for the post-separation United Methodist Church. Annual conferences and local churches deserve clear choices when making decisions about separation next fall. The WCA and other traditionalist groups are working diligently to craft our vision for what a new faithful traditional Methodist church could look like. Centrists and progressives are right to be doing the same thing.
Obviously, traditionalists will have deep differences with the Western Jurisdiction and others who are crafting visions for the future of the church. How we define and understand our doctrines, moral teachings, and theological method are vastly different. Many traditionalists will be unable to participate in the post-separation United Methodist Church as defined by “full inclusion.”
At the same time, the Western Jurisdiction and other groups are to be commended for doing the hard work of beginning to envision a new understanding of church that will be effective for the 21st century. The near-universal support for the Protocol that we continue to hear from leaders and grass-roots constituents across the spectrum means that we need to be prepared for what comes next. We cannot wait until General Conference approves the Protocol to get started on defining our options for the future.
At times in my life when I had a suitable yard, I loved to garden. I learned that there are times when you can see nothing happening above ground, but the seeds are germinating below ground and sending out roots to nourish the budding plant. It is from the invisible roots formed underground that the explosive growth of the plant above ground takes place. I had to learn to be patient for the underground work to be completed in order to begin seeing the above ground flourishing of the plants.
We are in one of those waiting times now, when not much is happening above ground in moving toward a new and more vibrant future for the church. But this campaign by the Western Jurisdiction and the work by the WCA and other groups happening below ground is preparing the way for the explosive growth that can happen in the aftermath of General Conference next year. That work will make us much better prepared to start strong, give clear options for people to make their decisions, and refocus on the mission of the church in making disciples of Jesus Christ and spreading scriptural holiness across the globe.
May God guide our preparations, that he may bless and make fruitful our efforts toward a new direction for Methodism.
Thomas Lambrecht is a United Methodist clergyperson and the vice president of Good News.
by Steve | Oct 9, 2020 | In the News, Perspective E-Newsletter
By Thomas Lambrecht –
Wesley Chapel in London (YouTube)
Traditionalist United Methodists have wrestled for several years with the question of what to call ourselves and what label to use. The need for a label became acute in 2016 when the General Conference authorized a commission to look at possible strategies to address the growing division within United Methodism. The commission came up with the One Church Plan, the Connectional Conference Plan, and the Traditional Plan. What to call that third plan, and the group whose values it espoused, became a complex conversation.
For decades, most of those in the various renewal groups (Good News, Confessing Movement, UMAction, and Wesleyan Covenant Association) were comfortable calling ourselves evangelical United Methodists. Our theology is both Wesleyan and evangelical, as distinguished from the more widespread Calvinist evangelical theology found in many Baptist and independent evangelical congregations. In concert with most evangelicals, we emphasize the primacy of Scripture, the atoning death of Christ on the cross for the sins of the world, the need for repentance and conversion, and a relationship with Jesus Christ as personal lord and savior for each believer. As Wesleyans, we emphasize personal and social holiness and the universal reach of the Gospel.
However, over the past couple decades, the term evangelical in America has become increasingly inextricably linked in the public mind with partisan conservative politics. The renewal groups within The United Methodist Church are not identified with any particular political group or party. Furthermore, it is deeply misleading to associate all renewalists with a particular politician.
For the same reason, the term conservative does not necessarily define all of us. We are theologically conservative, but not all of us are politically conservative. The church should not become so identified with one political party as to make those of other political parties think they could not belong to that church. As our Social Principles state, we believe that all “governments, no less than individuals, are subject to the judgment of God” (¶ 164.F). The same is true of political parties. As biblical Christians, we agree with some policies of each political party and disagree with other policies. No political party perfectly reflects biblical principles in all of its policies. And there is room for disagreement about political or governmental policies among conscientious Christians.
Another term might be orthodox. Renewalists are orthodox in their theology, holding to the truths of the historic creeds of the church. We understand those creeds as originally intended, not redefined to fit modern sensibilities. But the term orthodox is not well understood by the general public and may be confused with the Eastern Orthodox Churches. Some have objected that designating one group as orthodox might imply that others are not orthodox in their theology, which is not the intention.
What Does “Traditionalist” Mean?
So we have settled on the term traditionalist to describe who we are at this moment in time. It is not a perfect term and perhaps not even the best one, but it is what we have. It calls attention to the continuity we have with traditional Christianity harking back to the early church and with traditional Methodism as founded by John and Charles Wesley.
Unfortunately, one of the African bishops has accused traditionalists of wanting to return to traditional African religion, complete with animal sacrifices and polygamy. Of course, nothing could be further from the truth. We are not traditionalists in a general religious sense; we are traditional United Methodists, who espouse Christianity, not paganism.
We aim to continue in the tradition of what Methodism was when it was founded by John and Charles Wesley. As mentioned above, we believe in orthodox Christian doctrine as defined by the historic creeds of the church, as traditionally understood. We hold to the doctrines John Wesley espoused in his standard sermons, in the Articles of Religion and Confession of Faith, and in the practices outlined in our General Rules. We are not out to change or reinterpret Methodist doctrines, but to maintain them.
We support the long-standing moral standards of the church, as taught in the Bible. This includes a traditional understanding of marriage as between one man and one woman and the need for celibacy in singleness and fidelity in marriage. The Ten Commandments, the command to love God with all our being, and to love our neighbor as ourselves, are the bedrock of living a moral and upright life, pleasing to God and beneficial for humanity.
We uphold the traditional practices of the church: baptism as the sacrament of entry into God’s family, Holy Communion as a sharing in the atonement and resurrection of Christ, private and corporate prayer, corporate worship of God, personal and group Bible study, and fasting or abstinence. These spiritual disciplines have a long track record of helping people grow in their faith and commitment to Christ.
We believe in the traditional mission of Methodism, to “reform the nation and, in particular, the Church; to spread scriptural holiness over the land.” The United Methodist Church needs reforming. More than 50 years of constant decline in membership and participation is a symptom of deep-seated problems in how we “do” church. For that same length of time, Good News and others have attempted, mostly unsuccessfully, to facilitate reforms that would strengthen the church’s witness and enhance its effectiveness in ministry. If, as expected, separation occurs in 2021, we will have the opportunity to start fresh in designing a faithful and effective church for the 21st century. I would point you to the important work being done by the Wesleyan Covenant Association (of which I am a Global Council member) to propose new designs for a new denomination. Wesleyans have always been willing to change and adapt strategies of ministry to fit new circumstances, while keeping to the timeless message of the Gospel.
We hold to the traditional makeup of Methodism. In keeping with Wesleyan theology, the Gospel is for all people. Jesus died for the sins of the whole world, not just the sins of a certain elect few. Redemption is for every race, nation, tribe, and tongue. Traditional Methodists expect to be part of a global church, sending and receiving missionaries, pastors, and teachers to and from every nation. Our churches should be microcosms of our communities, welcoming people of every race, culture, and nationality.
Just as there were women leaders in the Bible and the early church, as well as in early Methodism, we embrace the full and equal ministry of women alongside men in traditional Methodism. Early Methodism empowered laity as the backbone of the church’s ministry. This tradition has set the stage for the full involvement of laity in ministry at all levels of the church.
We believe in influencing society (“reform the nation … spread scriptural holiness”). We do not believe that influence begins and ends with making political statements or lobbying governments. Rather, it begins in the heart and life of each person, as they are born again into a new relationship with God through Jesus Christ and transformed by his loving Spirit into a new person. Change happens one life at a time. United Methodism has neglected this dimension to its detriment. Such personal change happens as we engage in the traditional practices of the church (see above) and as we “watch over one another in love” as part of the community of faith. Traditional Methodists believe in accountable discipleship through participation in small groups (called “class meetings” by Wesley) that can support and encourage growth in personal holiness, becoming more and more like Jesus. Faith means nothing if it is not worked out and displayed in our everyday lives.
It is out of a changed life empowered by the Holy Spirit that we can serve the needs of the community: feeding the hungry, clothing the naked, housing the homeless, welcoming the stranger, visiting the lonely, and much more. Out of an attitude of humility and servanthood, we are then equipped to advocate changes in laws and policies in our government that will correct injustice and help those who are vulnerable. We recognize that we speak from an imperfect human perspective. We do not know all the answers, and there are different opinions about how to address the problems of the world. Rather than pontificating political platforms, we seek to apply biblical values and wisdom to the complex issues of today in dialog with others of varying perspectives. Together, we can strive for the most faithful way forward in putting our Christian values into practice for the sake of the world in which we live.
“Traditional Methodists” believe in preserving the heart of our Methodist heritage in doctrine, practice, and spirit. Our core identity ought to be unchanged over the decades. At the same time, we follow the example of our founders in adapting our structure and strategy to fit the changing circumstances in which we live. Only by doing so will our tradition truly live on in the church. The world does not need another museum of faith; it needs living, Spirit-filled practitioners of the faith that changes the world, as in the time of Jesus and Paul, as in the time of John and Charles Wesley. That is what traditional Methodists aspire to be.
Thomas Lambrecht is a United Methodist clergyperson and the vice president of Good News.
