Return to the Middle (part 1)

There is a whole lot of talk in the last few weeks about a potential split in the United Methodist Church.  And it has to do with the issue of homosexuality.  So, I thought I might take a few minutes and talk a little about that.  To do so, I will write a three part piece.

To begin with, I am saddened that there are leaders in my denomination who are seeking to split the church.  One of our hallmarks has been our attempt to be in the middle on issues in that we work to hear multiple sides of arguments.  However, it seems with regard to homosexuality, we have moved to the either/or option.  As a side note, I would add that we have never even had the same level of conversations with regard to warfare - an issue that seems more pressing and damning for the human race.

I am saddened because in seeking to foster a split, church leaders are saying that there are those with whom we would no longer wish to be in communion.  That seems un-Christian to me.  And it isn't just homosexuals, but those who do not support a particular agenda within the larger church.  Leaders are seeking divorce from those whose ideological, theological, or political points of view differ.  It is saying that we disagree, but it goes further and says that we not only disagree, but we want nothing else to do with you.

When it comes to that point, my heart breaks.  I have experienced that on personal levels and as a pastor in the church.  I know what it is to have relationships come to that point.  It means a failure of conversation to begin with, and also a failure of appreciation for diversity.

I worry, though, when church leaders reach the point of ultimatums.  Mostly because (within the United Methodist Church) the covenant relationship we agree to is to uphold as ordained pastors is found in the Book of Discipline, which is the outline and description of our denomination, our theology, our doctrines, and our structure.

It is also a conversation.

It is similar to the Constitution of the United States.  We are continually interpreting, evaluating, and deciding how best to live in relation to it and its ideals.  The same is true with the Book of Discipline and the scriptures.

We begin with the scriptures.  As we strive to live out our faith, we reflect our ongoing conversation with the Bible in the Book of Discipline.  As a denomination, the Book of Discipline is the current iteration of how we believe scripture is instructing us to live in the world as followers of Christ. 

And we don’t always agree with it.  I certainly don’t, but I trust the conversation, and I trust the guidance of the Holy Spirit, which – if we are truly seeking the will of God – will guide our conversations and ideas.

The Book of Discipline, being a conversation, also points to our denominational willingness to listen to various points of view.  That certainly sets us apart from many other denominations for whom there can be no dissensions, no different points of view.  Those are denominations that choose to vote out people with whom they disagree, or, in more extreme circumstances, they are denominations where a group of people will get mad, leave, buy property about a half mile away from their last church and build a new one exactly like what they left.  The exception being that they write into their by-laws that they will not welcome people who think like whatever it was that made them so mad in the first place.

That is not us.  

Or, at least, it wasn't.

Shades of gray are more and more a reality.  And while the world seems to lust after black and white, we as Untied Methodists must resist such a temptation.  The more we polarize ourselves, the more divisive, exclusive, and intolerant we become.  Is that our future?  Have we fated ourselves to becoming a fractious denomination characterized as so many other denominations already are?  Perhaps.  But I believe there is a better way.  That way is to walk into the valley of the shadows of grayness.  If we are truly trying to be United Methodists, then we have to be intentional in our quest to bridge what would, at the outset, seem to be insurmountable gaps.

Mostly what divides us is overzealous dogmatic denominationalism.  The other division is that we don’t know who we are.  For some, trying to find a middle way has meant watering down our doctrinal principles.  Again, our extremes.  And while it is clear that Wesley himself had rather particular ideas about doctrine, he also envisioned that the people who would become Methodists would seek first a catholic spirit.  To do so, one must “Go first and learn the first elements of the gospel of Christ, and then shall you learn to be of a truly catholic spirit.” (Outler John Wesley p. 102)

He goes on to say that the person of a catholic spirit is one “who believes in the Lord Jesus Christ, who love God and man, who, rejoicing to please and fearing to offend God, are careful to abstain from evil and zealous of good works.  He is the man of a truly catholic spirit who bears all these continually upon his heart; who, having an unspeakable tenderness for their persons and longing for their welfare, does not cease to commend them to God in prayer as well as to plead their cause before men; who speaks comfortably to them and labours by all his words to strengthen their hands in God.  He assists them to the uttermost of his power in all things, spiritual and temporal.  He is ready “to spend and be spent for them” [cf 2 Cor. 12:15], yea, “to lay down his life for” their sake [Jn. 15:13].

Wesley also says, however, that the person with the catholic spirit “gives his hand to all whose heart is right with his heart.”  So it sounds as if we are to reach out in love and charity to all, but only to the “all” who sound and think as we do.  But this sounds remarkably closed-minded.  It is as if we are Peter asking Jesus how many times we should forgive.  When Jesus answers 77 or 490 (70x7) – depending on your translation – we then conclude that at 78 or 491 we no longer have to forgive, when what Jesus is teaching all along is that we have to forgive without number.

But Wesley, like the Bible, can also have quotes cut and pasted to back up whatever opinion we may already have.  Yet it is informative to see what Wesley had at the heart of his understanding of this catholic spirit: 

But while he is steadily fixed in his religious principles, in what he believes to be the truth as it is in Jesus, while he firmly adheres to that worship of God which he judges to be most acceptable in his sight, and while he is united by the tenderest and closest ties to one particular congregation, his heart is enlarged towards all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbors and strangers, friends and enemies.  This is catholic or universal love.  And he that has this is of a catholic spirit.  For love alone gives the title to this character: catholic love is a catholic spirit. 

(Outler John Wesley p. 103)

What seems remarkable to me is that this will, or could, rather, bring us to the letter to the Romans, our weapon of choice in this limited engagement.  (I will mention more on that next time.)  For Paul states in Romans 12:9, “Let love be genuine.”  How well can we do that when we have chosen sides?  How well can we do that if we have hatred and malice in our hearts?

Let love be genuine; hate what is evil, hold fast to what is good; love one another with brotherly affection; outdo one another in showing honor.  Never flag in zeal, be aglow with the Spirit, serve the Lord.  Rejoice in your hope, be patient in tribulation, be constant in prayer.  Contribute to the needs of the saints, practice hospitality.  Bless those who persecute you; bless and do not curse them.  Rejoice with those who rejoice, weep with those who weep.  Live in harmony with one another; do not be haughty, but associate with the lowly; never be conceited.  Repay no on evil for evil, but take thought for what is noble in the sight of all.  If possible, so far as it depends upon you, live peaceably with all.  Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.”  No, “if your enemy is hungry, feed him; if he is thirsty, give him drink; for by so doing you will heap burning coals upon his head.”  Do not be overcome by evil, but overcome evil with good.

(Romans 12:9-21)

This is a greeting card passage.  Or at least it would seem to be.  Because if the actions of the church are to be understood as reflective of this passage, then we seem to be saying that it’s a nice sentiment, but it really doesn’t mean that much in the end.  However, when it was written, it was written with utmost conviction and emotion.  But most importantly, it was written to be believed.

end part 1