My first post about the Protocol seems to have quickly become the most-read post on my blog. It received some “likes” (though they remain ambiguous to me as what they’re supposed to mean) and some clear disdain or passionate argument, both of which I elected (after an ill-advised first decision to engage) to ignore. As such, I think it’s worthwhile to more fully expand on my thoughts on the subject and to take care of a few ancillary issues that have arisen.
First, some may have some questions about who I am. I am an attorney by profession but an aspiring lay theologian and writer of speculative fiction (hence the blog). I am also a foster father with a hope to eventually adopt, which constitutes the “Fatherhood” section of the blog, of course.
It will not take much work to find my name, but I do not overtly advertise it because my wife is a clergyperson in the UMC (in which we were both raised) and my thoughts and opinions are not hers and I prefer that they not be associated with her by default for fairness’ sake.
Like my wife, I was raised in the UMC. Like many young people (but not my wife), I left the Christian church in my late teenage years because I was given an impression by conservative elements in the Church that Christianity was something that it is not: something oppressive, judgmental and that makes the world a darker place, not a better one. I remained personally and professionally (as a scholar of the medieval and Renaissance periods for a time) deeply interested in philosophy and theology.
Thankfully, that interest eventually taught me better than what I’d earlier been led to believe about Christianity. I came to realize that Christianity, as is best known through the living God expressed through the incarnation of Jesus Christ is in fact the best sort of revelation I could ever hope for, a revelation of a God who deeply loves us despite our flaws and who offers abundant and meaningful living now and forever. An example of what I mean by that might be found here. I even found that Wesleyan theology actually matched up with what I had come to believe through my own reading and reflection and that it was hearing theologies that were expressed as Methodist but which were not that had driven me from the Church. Even so, I (re-)became a Christian intellectually before I had an inexplicable and direct encounter with Jesus Christ while participating in a “Bible in 90 Days” program.
To be clear, while that encounter convinced me personally of the truth of Christianity, it gave me no ability to prove that truth to others, nor any special interpretive theological insight. I have no prophetic gift. I consider my spiritual gift to be teaching but believe that that is a matter of the entirely-natural strengths with which God has endowed me combined with my personality and personal inclinations. I think it’s important that I am clear in stating that, as passionately as I argue for my theological assertions, as convicted of them as I am, I make no claim to special priority or authority in making those assertions and arguments. If they don’t stand on the basis of the arguments made, they certainly don’t stand because I’m the person making them. Also, while I’m making disclaimers, if there’s any uncertainty, I do not speak with any position of authority within or on behalf of the United Methodist Church. I am a lay person within the church who has held some minor leadership roles but the thoughts expressed herein are entirely my own.
As an aside, part of the reason I feel that I am called to lay theology is so that my thoughts and arguments can avoid the entanglements of being within the UMC establishment (especially as clergy) where I would have to worry about my career, my next appointment, etc.
Part of the call that I feel as theologian is my belief (from experience) that the misinterpretation and misuse of Christianity has done the most harm to the Gospel–we are, in our words, our thoughts and our actions, often our worst enemies. My passions, preferences and convictions sometimes get in the way of my compassion as well; I am not above human nature.
A summary of my theological approach can be found here. A rough chapter from a theology book that I am working on (off and on again between my other projects) may be found here. My goal is to use all of the logical tools God has given us in our effort to understand Scripture and the divine while arguing that logic and science have their (logical) limits and that the irrational (I’d prefer the term “superrational”) and mystical must necessarily have a place in faith.
I’d also like to make my biases clear to you for your review as you evaluate my thoughts. I am unabashedly progressive in my theological leanings. I reject categorically any argument that the Bible should be read literally in all circumstances. Others have more fully set out the arguments for that position than I (I particularly prefer Karl Barth’s analysis of the difference between Scripture as the word of God and Jesus as the Word of God, which I address somewhat here, here, here and here.) I believe in full inclusion of members of the LGBTQ+ community within the Christian faith in general and the UMC in particular; I have laid out some arguments for this in the series here. I believe that those same persons should be allowed to be clergy if they have been called to be so. I vehemently disagree with the invocation of Christianity as an excuse for very un-Christian actions by our hardline conservative politicians (see here, here and here).
I have been a lay delegate to the Texas Annual Conference of the UMC for several years now and have reported my thoughts on several annual conferences on the blog. Here are some of my previous thoughts on the current human sexuality issue facing the Church (given mostly to be honest in my biases for all readers):
(1) A split of the UMC by any means other than by detailed agreement between all parties will be devastating to our witness and our missions. See here.
(2) I believe that the Church’s continued mission and relevance is best expressed in progressive theology, but that conservative theology (willing to engage honestly and in good faith with progressive theology) will always be important for accentuating certain aspects of our walk and faith, and that there should be a place for both in the UMC. See here.
(3) I believe that the One Church Plan provided the best avenue for various theologies to remain in productive fellowship with one another. See here.
(4) I believe that the Traditional Plan is, practically speaking, unenforceable and that the insistence upon it represents an unwillingness to compromise by some (not all) traditionalists within the UMC. See here.
(5) I found the actions of the hardline traditionalists at the Called General Conference in 2019 to be devastating, obstinate and infuriating. See here.
(6) I do not think it is right or proper to expel anyone from any Christian church, but especially from the UMC. See here (my first post to the blog, actually).
Okay, that’s a lot of introduction, but I feel that its necessary for me to be open and honest about my positions and thoughts, to hide nothing from readers (whether they agree with or like what I have to say or not) and to allow anyone who spends time reading my thoughts to evaluate them with their own discernment and standing in proper context. In other words, I believe that this information must be provided if I am to comply with the “Catholic Spirit” and the idea of “Holy Conferencing” as described by John Wesley. If you’re still reading, thank you. If you’ve spent time investigating the links I’ve provided throughout, I am touched and honored. If you’ve already left, I won’t know the difference.
Now, a continuation of my thoughts on the Protocol as promised. I’ll try not to repeat myself overmuch from my first post. Prepare for some stream of consciousness, people.
I still wish that the UMC would not split. I think that we are honestly better together and that a diversity of theologies and interpretative positions help us come closer and closer to a true understanding of God’s will for us.
I believe, and have said repeatedly, that the human sexuality issue before the UMC is only a proxy war for a much larger conflict between conservative and progressive approaches to Biblical interpretation. That has at once made the issue much more difficult (and is the explanation I give to those who ask why we’re still fighting about human sexuality) and, simultaneously, using this issue to fight about something else is unfair in the extreme to those affected: the LGBTQ+ community.
I think that it is hypocritical of those traditionalists who have taken the stance that their position is a “matter of conscience” for which there may be no compromise or compassion for disagreement while seeking to punish clergy who have violated the UMC’s Book of Discipline (by performing same-sex weddings or being a “practicing homosexual,” for instance) as a matter of their own conscience and theological convictions.
I acknowledge and respect that there are compatibilist (meaning, willing to continue to live in fellowship with progressives and others who disagree with their own theology) traditionalists. I wish that they were louder so that they might be better heard over the hardliners.
I acknowledge that there are hardline progressives who want to push any traditionalist element out of the UMC. I find it easier to sympathize with them than with hardline traditionalists given the injustices suffered by the LGBTQ+ community, but I still heartily disagree with their position and retain my preference for inclusion–including those of conservative/traditionalist theology willing to live compatibly with those who disagree.
Nevertheless, I believe that the hardline traditionalists have left no option but for a split in the UMC–my impression of the GC 2019 was that the progressives and centrists mostly (not entirely, but mostly) plead for a way to live together and the traditionalists stated that anyone who didn’t agree with their narrow hermeneutic had no place in the Church.
I argue that the acceptance of people who are not cisgendered, who are not gender-binary, whose gender is not the same as their biological sex, who have transitioned from one biological sex to another or who love someone who is the same gender or sex as them is not a matter of “rewriting Scripture” or of “culture corrupting Christianity.” I would liken it to C.S. Lewis’ “natural law.” Lewis argued that our conscience trying to guide us one way or another is the action of the Holy Spirit within us, that some aspects of wrong and right are known through the direct and personal revelation of God without a need to reference Mosaic or Levitical law. In that sense, I think societal acceptance of the LGBTQ+ community is the Holy Spirit telling us what is right.
Before the arguments on that front begin, I would also argue that a good interpretation of Scripture supports what society is saying about LGBTQ+ acceptance, not vice versa. I’m not going to lay out those arguments here, there are plenty of excellent places to find them (just Google or search Amazon).
If you aren’t aware, an earlier commission of the General Conference (not the Commission on the Way Forward; this was the Committee to Study Homosexuality) gave its report to the 1992 UMC General Conference and made a similar statement (admittedly expressed in the negative form against condemnation rather than a positive assertion for acceptance). The majority report stated: “The present state of knowledge and insight in the biblical, theological, ethical, biological, psychological and sociological fields does not provide a satisfactory basis upon which the church can responsibly maintain the condemnation of all homosexual practice.” Dorothy Lowe Williams and the United Methodist Church (U.S.) Committee to Study Homosexuality, The Church Studies Homosexuality: A Study for United Methodist Groups Using the Report of the Committee to Study Homosexuality (Nashville: Cokesbury, 1994), 36.
So what do all of these statements and assertions mean with regard to the Protocol?
First, I applaud the ability of some within each of the “factions” within the argument to come together to attempt a compromise. This is an example to us all.
Simultaneously, I think that, as honest Christians, we should lament and own that the best our human nature seems to allow us to do in this situation is to split as amicably as possible. This is choosing the best among terrible scenarios. I think that we can rightly compare this to the standard Methodist outlook on divorce: Divorce is not something that God wants, but our reality in this fallen world is that sometimes divorce is preferable under the circumstances to remaining in a broken and damaging relationship. God will not condemn one who leaves an untenable marriage; neither should we.
At the same time, we need to make clear, as Christians, to the unchurched that this is a result of our inability to fully live into Christ’s example for us, a further reminder that we, too, are in need of God’s grace. That in fact, is why we are Christians, not because of some hubris that allows us to look down our nose at those who are not Christians. I think most Christians agree with that premise but we do a terrible job of owning it and communicating it to others; our perceived arrogance and judgment is a primary source of ridicule and rejection of the Christian faith. That’s not a logical argument, but if we take evangelism seriously, we must admit that sometimes perceptions of us are more important than realities.
To that end, I find myself reluctantly supporting the Protocol. To be honest, I’m growing tired of fighting. I’m seeing less and less value arguing with those who disagree with me, no matter how respectful and genial I can keep myself (which isn’t always very, I admit) and I’m beginning to think that my own efforts are better spent where they will have greater effect, cutting my losses with traditionalists who will never listen to anything that possibly diverges from their established beliefs. Part of me wants to say, “I’ll leave that to God, that’s God’s job, not mine.” But I don’t like quitting, and a church split feels like quitting, even if it is necessary.
I want to point out a few things that I very much appreciate in the Protocol, though. First and foremost, the Protocol seeks to protect the material assets (namely retirement and benefits) of all UMC clergy, regardless of whether they stay or go. I don’t think that it is grace for anyone to test the willingness and ability of another person to follow his or her conscience by increasing the cost of doing so. Removing a choice about whether to keep the benefits one has worked so hard for for so long or to sacrifice all of it for conscience’s sake represents the moral obligations to one another our faith instills within us (or should at least), no matter which “side” you’re on. I sometimes feel drawn to aggressively argue my position against traditionalists, and not always in the kindest of ways, I admit. But I can honestly say that I wish no harm upon those who disagree with me, and the Protocol represents a communal agreement to the same.
Likewise, provisions for allowing local churches to keep their possessions and property will be essential and I very much appreciate the efforts of all parties on that front. If you’ve followed the links above (or the history of the split of any other Christian denomination in the U.S.), you know well how much money and acrimony gets devoted to sorting out property rights, taking resources from the Church’s mission. As an attorney (and a real estate attorney at that), I’m fairly comfortable saying that in much property litigation it’s the attorneys who come out best. This should be avoided at (almost) all costs.
As I mentioned in my first post on the Protocol, I do feel some vindication at the Protocol’s provisions that it is an alternative traditionalist denomination that will be formed. Much of this, I admit, is an emotional (and neither rational nor beneficial) reaction to those at the 2019 GC who seemed to say that the UMC is not my church. It is, and as so many progressives have made clear after the 2019 GC, I will fight for it if forced. But it’s better for everyone if we don’t and I’d much prefer not to be driven to say or do things I might later regret.
Still, I think that the circumstances as a whole make the departure of the traditionalists the more reasonable choice. I understand that neither side wants to leave the UMC; both sides want to claim it for their own. I have some empathy for that; it’s a very human inclination. Ultimately, I’m not sure that there is a right answer about who should leave. But my own (again biased) opinion is that, if it is the hardline traditionalists who refuse any compromise that allows us to live together, it seems fair that they be the ones to leave.
As I also mentioned in my first post, the Protocol is not a done deal. I imagine that it, too, like the Traditional and One Church Plans, will come to be hotly contested at the 2020 GC, that some will use Machiavellian maneuvering to attempt to stack the deck in their favor, that hopes will be dashed, that relationships will be broken and that spirits will be disheartened in what is to come. I hope that we can be better than that, we’re called to be as Christians, but experience doesn’t make me want to hold my breath.
Part of me thinks that the hardline traditionalists will never accept the Protocol and that they will attempt instead to do what they did in GC 2019–anything they can to get their way to the exclusion of all else. My greatest fear, if we’re being honest, is that they might succeed.
This fear is born out of my analysis of the flow and procedure of UMC conferences. Having gone through the transcript of the 1972 proceedings that led to the “incompatibility” language in the first place, I think that the condensed time frame and procedural confusion in the body (and leadership) of the Conference had as much to do with the change being passed as anything else. Likewise, I’ve seen plenty of circumstances in the Texas Annual Conference where scheduling and procedure seem to take on a life of their own in determining the course of decisions. Some of that may, of course, be tactical manipulation on the part of very savvy actors. More, though, is simply the difficulty of managing a large group of people, most of whom have no idea how things are supposed to proceed and little understanding of how they’re actually proceeding.
Personally, I think that we should, with great regret and reflection on our corporate failings, push for the approval of the Protocol. If this is a great divorce, then the time has come for us to stop talking about the substance of our disagreements and to start trying to be genial as we handle the administrative tasks necessary to end the relationship. I hate that that’s where I end up, but from my very mortal perception I do not see an alternative. The Spirit could always do something unexpected (though I think that perhaps the Protocol may well be that thing).