by Steve | May 11, 2022 | In the News, Home Page Hero Slider
Firebrand Magazine: May 1, 2022, was the official launch of the Global Methodist Church. This begins a season of transition for many pastors and churches. UMC Bishop Mike Lowry has stated that, effective on that date, he withdrew from the UMC Council of Bishops to unite to the Global Methodist Church. He takes this step in response to a notice from the Council of Bishops that the Book of Discipline prevents him from serving on the Transitional Leadership Council of the Global Methodist Church while simultaneously holding credentials in the UMC. What follows is both the initial letter from the Council of Bishops and Bishop Lowry’s response.
Letter sent to Bishop Mike Lowry from Bishop Cynthia Harvey, President of the Council of Bishops of the United Methodist Church:
April 21, 2022
Bishop Michael J. Lowry
[Address deleted]
Dear Bishop Lowry:
Greetings to you in the name of the risen Christ. I pray you and your families are well and that you have found time during this season to experience God’s ongoing grace and power in your life that becomes so profoundly evident in this season of Easter.
Today, I write to ask for clarification on your relationship to the Global Methodist Church as we anticipate the pending launch on May 1. In your current role on the Transition Leadership Council, should you choose to remain on the TLC once the GMC launches, I trust that you understand that you will be required to surrender your United Methodist Clergy credentials as there is no disciplinary provision authorizing an ordained United Methodist minister to hold membership simultaneously in another denomination. Upon joining another denomination, membership in The United Methodist Church is terminated. This was upheld by the Judicial Council in decision 696. In the case of bishops, you will also be expected to resign from the episcopal office in accordance with paragraph 408.4 of The Book of Discipline of The United Methodist Church, 2016.
I would hope to have a conversation with you by May 1 as to your current standing with the Global Methodist Church and your decision. This is a matter of ultimate integrity to the covenant relationship you entered into at your ordination and to the United Methodist Church that ordained you, elected you, and consecrated you.
In these times of transition, our prayer is that we might bless and send each other into new forms of Methodism in the name of the Father, the Son, and the Holy Spirit.
Grace and Peace,
Bishop Cynthia Fierro Harvey
Council of Bishops, President
Response to the Council of Bishops sent by Bishop Mike Lowry:
April 28, 2022
Bishop Cynthia Harvey,
President of the Council of Bishops, The United Methodist Church
[Address deleted]
Bishop Bob Farr,
President of the South Central Jurisdiction College of Bishops, The United Methodist Church
[Address deleted]
Dear Bishops Harvey and Farr,
I am writing in response to Bishop Harvey’s April 21, 2022 email letter on behalf of the Council of Bishops of The United Methodist Church instructing me that I must either resign from the Transitional Leadership Council prior to the formal launch of the Global Methodist Church on May 1, 2022 or face termination of my membership in the United Methodist Church and resignation from the episcopal office consistent with ¶408.4 of The Book of Discipline of The United Methodist Church, 2016 and Judicial Council Decision 696.
Under ¶ 360.1 of The Book of Discipline of The United Methodist Church, 2016, I am notifying you that I am withdrawing from the Council of Bishops of the United Methodist Church to unite with the Global Methodist Church as of May 1, 2022. No certificate of conference membership was issued to me when I was ordained in The United Methodist Church. Effective May 1, 2022 I resigned from the episcopal office in the United Methodist Church per ¶408.4 of The Book of Discipline of The United Methodist Church, 2016.
I take this action with a heavy heart and deep grief. I am thankful for the great nurturing and guidance I have received from the United Methodist Church over the course of my life. I have been richly blessed by friendships and support from a numerous cloud of witnesses across the face of the church universal, including members of the Council of Bishops. Nonetheless, Jesus is Lord. It is first and foremost in allegiance to my Lord and Savior that I take this action. Such a move on my part merits a rendering to Christians of good-will the reasons which impel me to leave the United Methodist denomination after more than 47 years of ministry and join the newly emerging Global Methodist Church.
In your letter you [Bishop Harvey] state, “This is a matter of ultimate integrity to the covenant relationship you entered into at your ordination.” While I agree that this is an issue of “ultimate integrity,” I perceive a significant disagreement over what constitutes “ultimate integrity” and where our ultimate allegiance lays. Both at my ordination as an elder and my consecration as a bishop in the United Methodist denomination my vow was, as of first importance, taken to God as Father, Son, and Holy Spirit. Secondarily, vows were offered to the institutional expression of the branch of the Church Universal known as The United Methodist Church. I pledged to both God and that Church to uphold the Discipline of the United Methodist Church. This I have done with full faithfulness and manifest integrity. Regretfully, I perceive that the institutional expression of The United Methodist Church has strayed in significant ways from faithfully upholding its own stated Discipline and, even more so, departed from the full truth of the gospel. Psalm 119 reminds us: “Your word is a lamp to my feet and a light to my path. I have sworn an oath and confirmed it, to observe your righteous ordinances” (Psalm 119:105-106, NRSV). The Apostle Paul admonishes us: “We proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength” (1 Corinthians 1:23-25, NRSV).
The presenting issue, characterized by a dispute over our understanding of human sexuality, more specifically whether or not clergy should be allowed to perform same-gender marriages and whether it is permissible to ordain “self-avowed practicing homosexuals,” masks the deeper and truly significant disagreement over what constitutes fidelity to the historic confession of the Christian faith expressed in the normative nature of Holy Scripture as the primary rule of faith, the ecumenical creeds, the Articles of Religion, and Wesley’s Standard Sermons. Put succinctly, the massive iceberg beneath the roiling waters of our looming separation is the ongoing argument over just what constitutes the theological and moral foundations of contemporary Methodism.
I believe “We are in a fight for the faith delivered once for all” (Jude 3, CEB). My decision to withdraw from The United Methodist Church in order to unite with the Global Methodist Church is a response to the ongoing struggle to rediscover and reclaim the historic Wesleyan understanding of the Christian faith anchored in the Holy Trinity and welded to Christ as Lord and Savior. In our day and time, I believe that the expression of Christianity from both the so-called “right” and “left” of North American culture have been captured and co-opted by the cult of contemporary secularism in its various and diverse disguises. Bluntly, the Christian gospel is neither the left-wing of the Democratic party at prayer nor the right-wing of the Republican party soiled by a disdain for the truth. The gospel of our Lord Jesus Christ transcends all petty pretenders of our idolatrous worship of contemporary culture, including but not limited to hedonism, racism, sexism, greed, and rampant narcissism.
All of us, myself most definitely included, must confess to our complicity to a current cultural captivity and repent of our sin (both individually and corporately). The time for theological toleration saturated with moral indifference is long past. The reality before us is of a diseased Christianity [of both the right and left] that must be countered by “rediscovering radical allegiance to Christ, recognizing the reality of the battle we are in, and reclaiming core Christian orthodoxy” (see A Fight for the Faith Delivered Once for All — Firebrand Magazine, June 29, 2020). The offer of new life in Christ is gracefully given by the Holy and Sovereign Lord of the Universe. Throughout my 47 plus years of ordained ministry, I have been engaged in and remain committed to ministry with, to, and for all people. I believe I see a movement of the Holy Spirit in the current renewal of the Church Universal liberated from cultural Christendom. It is to this higher commitment that I rededicate myself in uniting with the Global Methodist Church on May 1, 2022.
Yours in Christ,
Bishop Mike Lowry
Image by Benjamin Davies on Unsplash
by Steve | Apr 29, 2022 | Home Page Hero Slider, In the News, Uncategorized
By Steve Beard
As I watched the evening news during the haunting first few weeks of the scorched-earth invasion of Ukraine, I could not help but see Kateryna Shadrina’s vibrant image of the Madonna and Child superimposed over the video footage on television of mothers carrying their young children in a panicked evacuation of their homeland.
Although I have half-a-dozen depictions of the Mother and Child in my office, the liquid blues and electric yellows and oranges give Shadrina’s a different dynamic. The 27-year-old artist is an iconographer from Lviv, Ukraine.
Her image wreaked havoc on me.
Visual arts animate the imagination in ways that words alone cannot. To see Michelangelo’s Pietà – the sculpture of the lifeless body of Jesus being cradled by Mary after the crucifixion – is to engage a part of the mind and soul that mere nouns and verbs do not touch. Through painting, Van Gogh helped us visualize the story of the Good Samaritan, while Rembrandt illuminated the story of the Prodigal Son. El Greco told biblical stories in Spanish Renaissance fine art, Howard Finster preached the gospel through American folk art, and Marc Chagall challenged us to see the crucifixion from a different vantage point.
Let me be clear, I am not an art critic. I like what I like. But I also understand there is much to learn through the vision of an artist. “The first demand any work of art makes on us is surrender,” observed C.S. Lewis in An Experiment in Criticism. “Look. Listen. Receive. Get yourself out of the way.”
Four years ago, I was drawn to an essay written by John A. Kohan in Image journal about a new generation of young iconographers from Lviv. Icons are a very specialized field of religious visual art – a practice of spiritual devotion within the church dating back to the third century. Over time, stylistic peculiarities developed that differentiated icons from other forms of religious art.
Many of these contemporary Ukrainian artists are notably utilizing unusual color schemes and unexpected textures. The images are arresting and have nudged my own personal spiritual imagination in new ways.
Kohan – who had worked for Time magazine for more than 20 years and is an avid sacred art collector – had been drawn to this fresh expression of ancient spiritual artistry because of the “intriguing new variations on traditional tempera-painted holy images” and because the illustrations were being created on “unusual grounds like glass, found materials, and steel-and-copper-wire tapestry, all in an eclectic mix of abstract, neo-Byzantine, and Ukrainian folk art styles.”
His essay in Image was my introduction to the work of marvels such as Ivanka Demchuk, Lyuba Yatskiv, Natalya Rusetska, and Sviatoslav Vladyka. All these artists – and numerous others – are uniquely showcased by Iconart Modern Sacred Art Gallery in Lviv and its website.
After the invasion of Ukraine, the network evening news began broadcasting from Lviv – 40 miles from the border of Poland. That sparked my memory of Kohan’s Image story. The Rev. Kenneth Tanner, an old friend from college, also introduced me to a handful of other artists from Ukraine through Instagram.

Kateryna Kuziv. “Appearance of Jesus Christ to Maria Magdalena.”
While my low-church Methodist heritage does not offer a framework for iconography, I fully respect and appreciate that the imagery expresses a mystical spiritual dynamic for sacramental Christians that far defies the category of mere “beautiful art.” The pieces are often referred to as “windows to heaven.” Icons are meant to cultivate the soul and be an aid in prayer.
“I believe that art should testify of beauty. The search for it always leads to God as the original source – that is why I choose iconography,” observed Kateryna Kuziv (born 1993). “Beauty always points to something more, a sense of God’s presence. Creating icons for me is a pursuit of God, of paradise as a state of being with Him, a reproduction of the transformed reality, of the purified nature of humanity from sin.”

Natalaya Rusetska. “Resurrection.”
Other artists in this spiritual stream describe their work in similarly transcendent terms.
• Natalaya Rusetska (born in 1984): “My art is about the eternal, the timeless, the extraterrestrial, the hidden. One of the inherent features of sacred art is symbolism. This is a figurative creation that reveals the inner essence of the depicted. Sacred art affects and changes the spiritual state of the human.”

Ulyana Tomkevych. “Doubting Thomas.”
• Ulyana Tomkevych (born in 1981): “Painting the icon is the special conversation with the Lord and also with oneself. The silent prayer, that gives me the feeling of inner peace and harmony. This is the time for rethinking the Bible stories and the Ten Commandments in the context of the modern human life because the Bible is timeless. I think that first of all God is Love and Mercy. And the daily icon painting helps me to live my life with this understanding.”
A prescribed new vision
“My parents are doctors, so they did not plan for me to become an artist,” said Ivanka Demchuk in an interview with The Day several years ago. At a very early age, she had serious issues with her eyesight (astigmatism, farsightedness). Her ophthalmologist prescribed an intriguing treatment: “To increase the visual load in one eye, I had to obscure the other eye and then do a lot of painting, sculpting, and coloring. From that time on, I attended children’s art clubs, an art school, took an interest in classic paintings.”

Ivanka Demchuk. “Hidden life in Nazareth.”
Today, we are all the beneficiaries. Demchuk’s artistic imagination is on full display in a particularly captivating rendering above entitled “Hidden Life in Nazareth” portraying the holy family as Jesus takes his first steps as a toddler. In the background, there is laundry drying on a clothesline and a worktable with carpentry tools. I had never contemplated the first step of someone who would become known as “The Way” – but surely, there had to be one to be celebrated and pondered. Demchuk’s work helps give believers like me a more panoramic sense to the Incarnation.
Long before Putin’s bloody invasion of Ukraine, Demchuk (born in 1990) believed in the timeless relevance of stories such as the Good Samaritan and St. George the Dragon Slayer battling evil. In the context of the current barbaric war, some of her images take on even deeper significance and symbolism. “The evolution of human consciousness has not gone far enough to render us qualitatively different from people who lived two millennia ago,” she has observed. “We are facing the same problems and issues; we may become traitors just as those who crucified Christ.”
“A sword shall pierce your soul”
“Then Simeon blessed them and said to Mary, his mother: ‘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).
The soul pierce. What a gothic declaration to a young mother. Unlike any other human walking the earth, Mary knew Jesus with an unparalleled knowledge and intimacy. In understated fashion, the biblical text declares, “Mary treasured up all these things and pondered them in her heart” (Luke 2:19).
Kateryna Shadrina’s imagery of the Madonna and Child gives an almost expansive stargazing night scope to Mary’s experience. Mother and Child have been artistically portrayed since the era of the catacombs. The great poet Dante referred to Mary as “the lovely sapphire whose grace ensapphires the heaven’s brightest sphere.” Shadrina’s brilliant color scheme reflects that poetic sentiment. Her insightful artistic collection has rejuvenated my own spiritual imagination when I revisit biblical stories I have read for decades.

Kateryna Shadrina. “Victima.”
Shadrina’s exhibition at Iconart Gallery earlier this year was entitled “Victima” and reflected her views on sacrifice, faith, and love. In addition to her artistry, her thoughts on the subjects are equally compelling.
“Where there is true love, there will always be a place for sacrifice. Sacrifice can be considered as the level at which the power of love is measured,” she writes in the exhibit’s narrative. “And the standard in this is God – the perfection of love. He sacrificed the most precious thing for our hope. But in our pragmatic world, it is very difficult to weigh the pros and cons so that one’s sacrifice is not made in vain. We are focused on the terrestrial things, we catch the moment and don’t know exactly whether to think about the salvation of the soul and the kingdom of heaven.”
Art in bomb shelters.
Because missiles do not recognize beauty, truth, or faith, Ukrainians have been storing precious artwork in bunkers. “There is an egomaniac in Moscow who doesn’t care about killing children, let alone destroying art,” Ihor Kozhan, director of the Andrey Sheptytsky National Museum in Lviv, told the Washington Post. “If our history and heritage are to survive, all art must go underground.”
There are, of course, pieces of great beauty and value that cannot be hidden in bunkers. Statues have been wrapped in foam and plastic. “The stained-glass windows of the Basilica of the Assumption of the Blessed Virgin Mary, founded in 1360, are covered in metal to protect them from Russian rockets,” reports the New York Times.

Maria Prymachenko in 1936. British Museum.
Early on in the invasion, Putin’s army targeted a museum in Ivankiv, 50 miles northwest of Kyiv. Housed in this seemingly insignificant civilian target were 25 paintings by Maria Prymachenko (1909-1997), a world-renowned Ukrainian folk artist who wowed both Pablo Picasso and Marc Chagall.
“The museum was the first building in Ivankiv that the Russians destroyed,” the artist’s great-granddaughter Anastasiia Prymachenko told The Times of London. “I think it is because they want to destroy our Ukrainian culture.”
In a truly heroic gesture, a friend of Anastasiia’s ran into the burning museum and saved as many of the artworks as he was able. “When he saw the smoke from the museum he ran, broke the museum window and went into the fire,” she reported. “He couldn’t take everything out but he knew the most famous paintings were by Prymachenko. Since he only had a few minutes, he just took these paintings, and a few other works of art.”
Prymachenko created brightly-colored mythical and fantastical creatures and her work was called primitive, naïve, or the “art of a holy heart.” With critically acclaimed exhibitions literally around the globe, she stated her motivation in utterly tender terms. “I make sunny flowers just because I love people, I work for joy and happiness so that all peoples could love each other and live like flowers on this Earth,” she once said.
Allowing art to shine
Christianity around the globe is largely represented by three major expressions: Catholicism, Protestantism, and Orthodoxy. Within Ukraine, the vast majority of the population is Orthodox. However, Ukrainian Greek Catholicism is the dominant expression of faith in Lviv and in much of western Ukraine (the “Greek” in the title is about its Byzantine liturgical worship style, not about Greek ethnicity).

“Pilate condemns Jesus” by Ivanka Demchuk.
The contemporary iconographers in Lviv come from a spiritual lineage of survival that knows what it is like to hold fast to life and faith underground. After World War II, Joseph Stalin mercilessly attempted to dissolve and destroy the Ukrainian Greek Catholic Church. It was forced to worship in clandestine secrecy. The sanctuaries, art, and treasuries were summarily confiscated and handed over to Moscow’s Orthodox Church.
“Harsh repressions followed,” observed Dr. Nadia M. Diuk, then vice president of the National Endowment for Democracy, in a 2016 Atlantic Council report. “Ukrainian Catholic priests were beaten, tortured, and given long prison sentences. Tens of thousands of religious laity met the same fate. UGCC Metropolitan Josef Slipiy was exiled to a hard labor camp in Siberia. The church went underground: services were held in the forests, or in private homes where they dared. Children were baptized in secret and religious rites performed clandestinely, while the Soviet state continued its assault on priests, monks, nuns, and the Catholic faithful, offering respite within the Russian Orthodox Church or repression as the price for refusal to cut ties with the bishop of Rome.” (Dr. Diuk, herself ethnically Ukrainian, died in 2019.)
In 1994, Jane Perlez reported in the New York Times: “While many priests died in concentration camps and believers were persecuted, it was the biggest underground church in the former Soviet Union. Rites were administered, priests ordained and bishops consecrated secretly during these years.”
Part of the legacy of Mikhail Gorbachev’s perestroika reforms in 1989 was the restoration of the legal status to this ruthlessly persecuted church. On August 19, 1990, the Ukrainian Greek Catholic Church received possession – once again – of the historic Cathedral of St. George in Lviv. Tens of thousands rejoiced inside and outside the reclaimed sanctuary.
It is not difficult to see the new generation of imaginative artists and iconographers as a significantly blossoming manifestation of relentless faithfulness during decades of Soviet suppression.
“The time when I create the icon is my way of praying, questioning, searching, the time of being with God, before God, the state of happiness and peace,” said Katheryna Kuziv about her art. “The aim is to express the ‘incarnation’ of God’s Word in a visual image, where a touch of God’s reality must take place to awaken a longing for God, to promote the pursuit of Him.”
Although once viewed solely as a distinct art form within Catholicism and Eastern Orthodoxy, John Kohan (spiritualartpilgrim.com) has hopes that an ecumenical reappraisal is taking place with a new generation. “Expanding the range of prototypes of Christ, the Virgin Mary, angels, saints, and key moments in sacred history can only make these images, which are uniquely created for personal prayer and corporate devotion, more accessible to larger numbers of Christians – a development in sacred art-making, surely worth celebrating in the universal church,” he wrote.
During the 1990s, there was not a more popular art commentator on British television than the late Sister Wendy Beckett (1930-2018). For more than 40 years, she lived in obscurity as a reclusive nun devoted to prayer in the middle of the night. However, the plain-spoken elderly nun – an Oxford-educated amateur art historian – became a media sensation with her insightful BBC/PBS tutorials on various works of art – from cave drawings to Andy Warhol, including iconography.
While she had detractors, Sister Wendy most certainly understood the spiritual dimension of icons. She knew that the apparent surrealism was often utilized to invite our eye to gaze at a world unseen. “They are drawing us out of our worldly reality into their world, the true world,” she wrote in Encounters with God, “summoning us to leave behind all that is earthly and to breathe an air more pure than we can understand.”
Steve Beard is the editor of Good News. Art above: “Madonna and Child” by Kateryna Shadrina (left) and Hidden life in Nazareth” by Ivanka Demchuk (right). Special thanks to Iconart Gallery in Lviv, Ukraine.
by Steve | Apr 26, 2022 | Home Page Hero Slider, In the News, May-June 2022
By Rob Renfroe
When I speak to churches about the problems dividing the United Methodist Church, I begin by saying, “If you are not aware of what I am about to tell you, it will be hard for you to believe. I’ll sound like an ancient astronomer trying to convince you the earth revolves around the sun when everyone is certain it’s the other way around. I’ll come across like the ‘lunatic’ of an earlier era proclaiming the world is round when everyone ‘knows’ it’s flat. Some things are hard to believe even though they are true.”
Then I describe to them the deeper issues that divide the UM Church. I tell them we are divided about the Bible. Over the years, there have been UM pastors who’ve made statements about how the Bible cannot be trusted to tell us God’s will and how they scoff at those of us who believe the Scriptures are the inspired word of God. I recount our differences about the work of the Holy Spirit and how many UM pastors have told me the Spirit is revealing new truths that contradict and override what the Bible teaches.
I tell them about my conversation with a highly respected tall-steeple pastor who told me, “Rob, the Church created the Bible. So, we can re-create the Bible.” I tell them that worst of all we are divided on Jesus. Some of us believe Jesus is the way, the truth, and the life for all humankind. But we have a bishop who has warned us not to make an idol (a false God) out of Jesus. We have a UM seminary professor who told me, “God is wholesale; Jesus is retail,” meaning Jesus is just one of many religious teachers, not really different from Mohammad or Buddha. We had a UM seminary president who said if you feel a need to tell persons of other religions about Jesus, you don’t understand Jesus.
These are hard things to believe if you have been in your local church with a pastor who is faithful to the Scriptures, where you repeat the historic creeds and mean them, and where you pray for your nonbelieving neighbors to come to faith in Jesus. These are hard things to believe, but they are true.
Now, there is another hard truth we must accept. The Commission on General Conference delayed General Conference for political reasons. The Commission did not simply disappoint us by deciding not to hold General Conference. They chose not to hold General Conference and they chose not to do the work that could have made it possible.
Trusted members of the Commission report that the international delegates who spoke up during the deliberations concerning General Conference argued that it could be held and that delegates from around the world could find a way to travel to the United States. Those who argued otherwise were primarily white, American, and liberal (see article on page 16).
It’s hard to believe that a desire to sabotage the Protocol of Grace and Reconciliation through Separation was the reason many Commission members voted against holding General Conference. But it’s even harder not to. The Episcopal Church, the Lambeth Conference of Bishops, the United Methodist Women, and the Wesleyan Covenant Association are all holding large in-person meetings this spring and summer with delegates coming from around the world.
Where there is a will to meet there is a way. Where there is a will to undermine the one solution that would have led to a just and orderly resolution of the problems that divide us – well, the institutional members of the Commission found a way. Ironically, the Commission announced at its March meeting the formation of a task force to explore the possibility of a hybrid General Conference in 2024. This change of heart comes too late and shows what the Commission thought impossible could have been done a year ago.
Again, I know that’s hard to believe for persons in their local churches who assume all church leaders are honest, fair, and well-meaning. But the truth is the earth revolves around the sun, the world is round, and power politics led to the postponement of General Conference.
Here’s something else that will be hard to believe. There will be some bishops who will mislead the church and many pastors who will deceive their congregations in the coming months about the future of the UM Church. As local churches consider their options for leaving, they will be told they are overreacting. Some bishops and pastors will tell United Methodists in the pews that “there is no reason to depart because nothing will change – the UM Church will continue to be a big tent denomination that respects all persons and all points of views. You and your church will never be made to do anything you do not want to do.” If it’s hard for you to hear this, I’m sorry. But statements claiming there will be no change in the local church are untrue. And many who say these things know they are.
If you believe the progressives (who will be in control of the denomination when many traditionalists leave) will allow you to deny “justice” to same-sex couples who want to be married in your church; if you believe liberals will permit your annual conference to discriminate against partnered gay persons who feel called to be pastors; if you believe a bishop will never send a progressive pastor to your congregation to make you into “a real Methodist church,” then you are in denial.
The progressives have told us who they are. They have been open about their agenda. And after the Commission’s decision to cancel a General Conference that could have allowed us to go our separate ways in peace, it is obvious that some church leaders will do anything necessary to reach their goal of a woke liberal denomination, even if it means harming traditional churches.
It’s time to believe hard things. And it’s time to do a hard thing: Prayerfully consider leaving the UM Church. I hope you and your congregation will join other traditional Wesleyans in the Global Methodist Church. It may take time to do that. We have hard decisions in front of us. My prayer is that traditionalists will step into a better day with others who believe in the Lordship of Jesus, the truth of the Scriptures and the transforming work of the Holy Spirit.
Rob Renfroe is the president and publisher of Good News.