My Personal Thoughts on Division in the United Methodist Church

Written by danielgriswold


Daniel Griswold

3 Sections


  1. Where I Am Coming From

  2. The Church and Our Divide on Scripture

  3. The Beginning is the End is the Beginning


Where I’m Coming From


God called me into the United Methodist Church only 10 years ago. I was reading a lot of John Wesley and had read a bit of the discipline. I had observed the polity and practical theology, and seeing that the movement was geared towards getting people into mission for Christ through a great network called Connectionalism, I joined the family. Being a history guy, I became fascinated by the movements of reform in Methodism and how it has continued reviving hearts; especially in the United States post Revolution and into the greater Pentecostal movements as great-grandchildren of the revival from the Anglicans. The doctrines seemed clear enough and I read the Book of Discipline 2012, delving into the continuing movement with wide eyes looking forward to contribute to this work of the Spirit stretching back a few hundred years.


Backing up a bit, I was baptized and came to faith in the Assemblies of God, a Pentecostal denomination emphasizing the charismatic gifts, especially the gift of speaking in tongues. I had never experienced the outpouring of these most visible gifts; but rather, in my reading of the Scriptures found other gifts of God in me for the eventual work of ministry. I found it refreshing that there isn’t a hierarchy or a “Queen of the Gifts” in Methodism. I believe this is more in line with the scriptures. I remember leaning into Mercy, Teaching, and Shepherding – all deeply embedded within and tested as a youth ministry volunteer then as a lay minister pre-ordination. I’d also discovered the issues with congregational government in the Pentecostal church, and the harm politics could inflict on a church at the local level. Later I would work at a “mega-church” in New England which had Wesleyan emphasis but also was congregational in government and without a wider connectionalism though with more of a global, theological, and historical lens. I noted the polity was still a bit harsh at times with meetings that could be condescending between “parties” who felt strongly about cultural issues.


When I entered the United Methodist Church, the polity didn’t feel so heavy and I could be Arminian, affirm women as Pastors and leaders, teach and experience robust Trinitarian worship and theology, have episcopal accountability in leadership, be focused on the work of the Holy Spirit in mission to all in a parish, and there were resources to do it across this network – it all was incredible! And as I breathed it all in, I was completely naive to the politics of the greater church as I joined. I started working as a Youth Director and joined the denomination on a literal island. The disconnection was good for the trenches of ministry, but I eventually entered the ordination track towards Elder. That is when the issues of the denomination began to percolate to my attention (especially human sexuality and marriage) and the modern world’s power struggles between liberal and traditional positions. I’d not known until I took my Methodist courses that the denomination had been experiencing battle after battle since the merger of the United Bretheren/Evangelical Association and The Methodist Episcopal Church in the 1960s –my eyes were opening.


This naivete was a great shield as I did ministry in the trenches as a youth minister on that island but as then I began to live stream the General Conferences starting in 2012. My eyes opened wide, and today, I’m an Elder at a 3 point charge. I’m responsible to people who have lived their entire lives as Methodists, some who have recently committed and are doing ministry with us, and some who are testing us out. I hear and feel their questions about what is happening at the larger institution and I pastor in a rural context yet incredibly adept at knowing every detail of what is going on – because they love their churches. The pain of the battles became more real and I have sought to understand so I might pastor well through these storms. I did a lot of research, and now I teach Polity for the District Lay School for love of this frail yet fascinating system that I believe God is still using in so many lives. In my own Methodist Studies courses for ordination, in the midst of the academic and personal study on the organization at the church, district, Annual and General Conference levels, I still believe what is practically built in Methodist Connectionalism is a great ideal for how we might govern ourselves in a way that Wesley intended. This Revival Movement that inspires, equips, then sends ministers for mission and equips the laity to own their common ministry as an outpouring of their baptism. I’m still in awe at the potential and on the ground in our churches I see how much life comes from the Spirit enlivening us. The faith within our people is robust. Then again, there is quite a bit of bloat in the structure, as anything that has been around for a while naturally gets “gamed”. Language gets learned and definitions change slowly over time. Sometimes the left hand doesn’t know what the right hand is doing. This is too true in our case.


I make my observations as a pastor mostly through my own experience with the ordination process and personal observation of the overall polity. I’ve read every news article I can about the nature of the church’s dilemmas as well as her celebrations and victories. I love data and have a deep seated belief that wisdom is essentially seeing patterns and making good decisions based on them, and that ultimately the Spirit gives us discernment and leads us when we begin to surrender and give God glory rather than glorifying our own system or our history or our own selves. I know, even as an outsider who came into the family, it seems that Connectionalism has broken down. It is a painful and a slow motion tearing of the parts and it is so excruciating to the connection because the relationships are the lifeblood of the Wesleyan – Global – Methodist – Holiness – Revival – movement/s. It is how the family tree helps grace to grow and gives life to its members – through accountability and the very connection that is now being ripped into pieces.


I also believe it will be the connectional strand of catholicity posited within Methodism by John Wesley’s own theology that might eventually be a balm for the pain. Perhaps when some sort of schism occurs, the connection will not be completely severed and the “Oneness” that Christ which calls us to in this emerging Post-Denominational world, will still be possible through our prayers, our presence and our service. We will all still be members of the world-wide body of Christ, though in deep disagreement with one another of how to live in fidelity to the Lord. There may be new ways to work out the mission to make disciples of Jesus Christ for the transformation of the world. As rural kinfolk might – in households across the street from each other with mutual fields all around their homes. We have lots of family compounds like that in the agricultural areas of South Carolina, and though family members may disagree on many things, the common work and the mission to grow something that brings life remains the same. I do not believe those differences should be minimized or the truths conceded, but merely recognized and presented charitably when needed and when appropriate for differentiation of theological method, Biblical interpretation, and understandings of the nature of our mission have opened chasms that have us looking at one another as enemies rather than siblings in the household of God.


The Church and Our Divide On Scripture


I have slowly realized and watched this dividing and experientially have run into the reality that there really are several factions, but mainly there are two vocal and major tribes warring each other within the family called The United Methodist Church. This is obvious and I barely need to state it. Though I hate the terms, for brevity’s sake, they are called Progressive and Traditional branches of the tree. I’ve struggled with the meanings of these terms, and I recognize that there are people who associate with these camps but because of the depth of connectionalism and common love in the family, many are wary of associating with a “side”. These folks have been called Centrists, though it mainly means that they do not want to break up the family so they try to keep quiet or encourage both sides.


The last General Conference, as I’ve been grafted into this family, I’ve felt the pressure of being from a Residency group with friends on all the different angles on these issues. Having friends on the ends of the issue of sexuality has caused a lot of pain all around. Spiritually, mentally, even physically in some cases. Even as I prayed over General Conference, I saw the behavior of delegates at the microphone and the intentional chaos which was openly spoken by some caucus groups… my body became literally sick. I delved into prayer for this family that has welcomed me but I’m now in the midst of a civil war which I at once was not aware of but now actively have a stake in as a shepherd with a group of people who ask me, “What is going on up there? Do we need to do something?” I’ve done my best to encourage, teach, truth tell, speak from the scriptures, and be pastoral all at the same time.


I’ve had to wrestle with my own responses, and for full transparency, I fall into the “Traditional” understanding. I cannot minimize the importance of seeking to understand the entirety of scripture and I push back on those who say we all only “pick and choose” what portions of scripture we live out or teach. I may not know all things, but the goal is to be so thoroughly immersed in the study and reading of scripture, and then to live it out so fully, that we delve deeper into the life of God. In the wholeness of deep and time intensive hearing and responding, the Spirit transforms us as the text witnesses to the saving power of Jesus Christ – and our own frailty and sinfulness fades in the sanctification process. I do not see any evidence that we should not take the whole revelation of scripture as we grasp at it and apply all the themes and courses within it into the ordering of our spiritual, physical lives, and relationships.


On the issue of marriage from the beginning there is a purpose for sexuality which is to bond a man and a woman together for life-long commitment to one another. The redefinition and opening up this union to same-sex spouses is something from the greater culture and is nowhere in either the Old or New Testament portions of the canon. Scholar after scholar notes how many forms of sexuality were practiced in Egypt, Canaan, Rome, and this same spirit continues today. N.T. Wright, in a recent podcast clearly debunks the conception that our modern ideas of sexuality are completely novel by citing the “Symposium” by Plato, and Roman writings on Juveniles as sources that obviously show the kind of same-sex relationships we are seeing today. We don’t give the ancient people enough credit for dealing with the same issues humanity has always been dealing with. We simply should not drift from the revelation of God simply because we we want people to feel accepted. The truth is, they are accepted by God – salvation is free – but the sanctification process afterward asks all of us to put our conceptions of self including our own sexuality on the altar and to seek God’s plan for each of us called into the Christian community. This may not be what we had originally or conceptually intended in our own imaginations.


The desire to make sexuality primary in our identity (which should rest primarily in the Spirits work within us by Christ) is not new. Monasteries in the ancient church have had to address monks who were attracted to men, and they called those celibate people to reside in their identity in Christ. Of course they were celibate anyway but it has import for us in an incredibly sexualized material world. The Bible has one line of argument of what an ordered marriage is, that those not bonded in it are to be celibate, and that sexuality is not our chaos but part of the Lord’s grand design. Dr. Kevin M. Watson, Assistant Professor of Wesleyan and Methodist Studies at Candler School of Theology, who in a debate with a former professor of his, Dr. Kendall Soulen, in a civil debate, stated;


“‘Simply put, the Bible is concerned with sexual ethics. Deeply concerned with sexual ethics. The well-known Jerusalem Council, where the early Church agreed to remove as many burdens as they possible could from Gentiles who were coming to faith in Jesus, particularly circumcision, so that as many people could follow Jesus as possible, still emphasized right living when it came to sex. The Jerusalem Council concluded: “It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality. You will do well to avoid these things.’ (Acts 15:28-29) The consistent concern expressed for sexual ethics in the Old and New Testaments from passages like Acts 15 cannot be cut away from the other passages in the Old and New Testaments that concretize what particular sexual practices Christian are to abstain from.”



Full video of this debate is on youtube here:


The debate was civil, and I enjoyed listening to the two take questions and answers from folks afterwards, both Dr. Watson and Dr. Soulen being very pastoral in all things – it was very Christian in nature – I couldn’t help but notice that Soulen’s positions on becoming more laid back on divorce were grounds for our continual cultural accommodation. Just “one more thing” [not his words, my summary of the ethos]. I don’t believe his framework and the foundation of many modern Christian’s view of Biblical interpretation are taking the revelation of the scriptures serious enough nor do they plunge deep enough into the depths of their context, morals, or teachings. This view doesn’t take into account that our hardness of heart to one another in divorce and the laxity on marriage in our culture is a condemnation of our modern world and should not be a virtuous rule! We should be repenting of the implosion of marriage in our culture because it is a covenant made before God. The evil which spouses have beat upon each other due to our sinfulness need corporate and individual acts of repentance rather simply losing all of our Christian ethics and then redefining what a marriage is.


Dr. Watson, grounded in the scripture, began with a deliberation of the passages in Genesis where man and woman are brought together to become one flesh and states, “the witness of Scripture regarding marriage consistently describes marriage in terms of a union of one man and one woman. And it never describes marriage as between two people of the same sex.” As I’ve delved into the texts, this is always apparent without much study and under scrutiny it holds up, which makes me wonder why the Methodist world is succumbing to the fallacy of losing all Christian teachings simply because they are from antiquity and they’re really hard to live into.


I don’t worship the Bible nor hold it up as an idol between the Lord and His ability to speak but I do hold it as the inspired Word of God. It contains God’s road map and revelation for us to be lead into salvation. It is how we come to know Jesus Christ in a very personal way and then are conditioned to hear His word by the Spirit which we have living within us. I also hold to the scriptures as a standard by which we can judge extraneous revelation, in which our experience and interpretations of the workings of the Spirit within us and without us must be brought into focus by this ruler, the Word of God, and of its plain understandings.


The Beginning is the End is the Beginning


Overall, I was encouraged by some movements at General Conference 2019 to affirm the teachings of the church which at a point long ago had been codified in The Book of Discipline -long before I was even born. Recently I watched in shock and awe at our South Carolina Annual Conference 2019, and seeing not one traditional clergy going to General Conference (one to Jurisdictional). I saw how gamed the system was. Local Pastors wondering why they had no say in their denomination, computers with spreadsheets out analyzing coordinated votes, and realizing that the polity had simply moved the messiness of Congregational polity from the local church, to the higher echelons where the same pettiness reigns. It was a somber realization of the pendulum we are on and how our congregations are constantly being gaslighted by obvious political maneuvering. I’ve seen both sides consolidate a power base and retreat into echo chambers. I don’t necessarily condemn having groups for support – we are human and need to support one another. I am guilty myself of having stronger relationships with those I doctrinally align with. But the lack of charity is intense right now, and I really wish the power brokers would lay down their power, repent, and allow the streams of Methodism to be free to go their own way. Build a new connectionalism in a Global sense but lets let go of the vicious bear hug.


Personally, I feel strongly that there is a right interpretation of scripture, and I strive to grapple with that through the Spirit and in the accountability of community. I also desire that our denomination would continue to acknowledge the teachings of the church through the ages which are in line with the witness of scripture and connected to apostolic witness. My heart is still hurting and I feel the brokenness of the denomination even though I wasn’t born into it. I think the Holy Spirit as a person is bringing these pains to the fore in all of us because folks on the ground level are feeling all the stages of grief as we mourn what was and in a clumsy way, envison what might be – even though most like myself do not have the power to really guide us to a new horizon. We can simply keep following Jesus Christ and remain humble as we minister to those we are entrusted to do ministry among.


While I feel a separation is coming, I hope that those with power will be gracious with each other, speak kindly to one another, and stop the shame game and marketing that comes with this kind of warfare language. This is a major disagreement, but we are not enemies. This is not the way John Wesley would have us walk and talk. I’m new to this, but seriously, if I was making a call I’d say, “let’s make a decision and find a way to live with it.” That’s called leadership, and the world needs to see leaders stick their necks out and say what they’re thinking whether they lose their jobs and their pension or not. Actually, that’s why this mess has gotten so large. Some folks who think very differently than I do decided to lead. Unfortunately they’ll find a stand still until a real conversation about our differences and chasm of how theology is done is clearly on the table and because of the hardness of our hearts -a mutual separation is negotiated under truce. We need more transparency, more humility, more thinking and listening and less warfare on the grounds of the Holy Conferences. I’m praying for The United Methodist Church and I will keep my vows. Whatever happens we will all make our decisions. Let’s not manipulate ourselves into a dystopian future.


I think institutions as large organisms can be saved but the heart needs to be malleable. If a division occurs, may we send each other in peace. It seems the problems of Congregational Polity have found their way to General Conference. The system like any is gamed over time. I preached recently on King David’s census and the plague that ensued. It seems like we want the same sense of control David wanted and I fear that there is a path to failure if we fight over control, resources, and power. I’m still an outsider mainly because I’m still learning this whole system. I still know where I stand, which is in line with the Book of Discipline as it is today. My hope is that we continue to uphold the teachings of Christianity and find a way despite the current culture. I know that one “side” eventually will be discouraged enough to leave if the table doesn’t have good actors looking each other in the eye. It doesn’t have to be this way. If amicable division costs money, it is what it is. I saw a figure for an Annual Conference that it would cost $18 million dollars to deal with pension liabilities and then the line was “That’s impossible.” Are you kidding me. I know we are frugal, but if something needs to happen you make it happen. Are we fighting over treasure or releasing each other for fruitfulness in ministry? There is a way. It seems to me that we’ve just stopped talking to each other and are now trying to destroy the reputation of the opponent in order to take all the marbles. That’s not Wesleyan, it is certainly not Christian, and that’s not the way of the Spirit. I’m here to see what happens and I’m praying for wisdom in the years to come. But in the meantime – back to ministry! The trenches in this world need workers to preach and spread scriptural holiness. May I be faithful, and may the Lord bless our work. May we all be humble servants who wash each other’s feet and look at Christ and kneel. God is with us and always will be. May we be with the Lord. Amen.

76 views
ABOUT US

The Wesleyan Covenant Association connects Spirit-filled, orthodox churches of Wesleyan theology and their members.

ADDRESS

East Ohio Chapter

5455 Richville Dr

Navarre OH 44662

SUBSCRIBE FOR EMAILS
  • Grey Facebook Icon