David W. Scott: Regionalization as a Kairos Moment

Today’s post is by Dr. David W. Scott. Dr. Scott is the Senior Director of Theology and Strategic Planning for the General Boards of Global Ministries and Higher Education and Ministry. This is the first in a three-part series based on a presentation given to the Connectional Table on a theology of regionalization.

As I have been describing for the past two weeks, while we have some problems in the church, including the problem of US centrism, God provides us solutions to our problems, and regionalization is one important such solution to the problem of US centrism.

There’s more good news, though. I believe we are currently in a period in which God has opened up the possibility of change in our church. We are in a Kairos moment.

Kairos is God’s appointed time. It is a time when the possibility for successful collective action exists. To borrow language from the political science term of policy window, it is when a problem, a solution, and the will to implement that solution line up. We have a problem – US centrism. We have a solution – regionalization. And I believe that we have the will to implement that solution in this moment.

Our current Kairos time is the latest in a long line of Kairos moments throughout UMC history, as the church has repeatedly encountered God’s invitation to live into new and more equitable ways of being the connectional church together across geographic borders:

• From the 1790s through the 1810s, the system of a General Conference and regional annual conferences evolved. The first General Conference was held in 1792, and in 1812, the Methodist Episcopal Church began the present system of electing delegates from annual conferences to the General Conference.
• In the 1830s & 1840s, the first American Methodist international missions offered the first chance to develop equitable relationships and structures across international boundaries. The church decided that annual conferences would be established everywhere Methodist mission went, not just in the United States.
• In the 1870s, the first central conferences were created in India and elsewhere in Asia to allow for more coordination among annual conferences outside the United States. Eventually, central conferences led to leadership selection adaptation of church practices on a regional level outside the United States.
• In the 1920s, there was discussion of how the church in the United States should relate to the church in Korea, Mexico, and Brazil, where the church was pursuing autonomy. In this period, central conferences were also extended around the world, almost but not quite, including to the United States.
• The 1960s and 1970s brought COSMOS – the Commission on the Structure of Methodism Overseas – and a wave of churches in Latin America and Asia becoming autonomous.

I want to talk a little more about the COSMOS process as an example of how the church approached a Kairos moment in the past. COSMOS was designed to address issues of the relationship between the Methodist Church in the United States and the Methodist Church in other countries. In doing so, it was intended to balance the principles of freedom and fellowship.

COSMOS focused on 5 Core Principles that should determine the relationship between the church in different contexts:

• Developing responsible, indigenous churches of integrity
• Being shaped by the centrality of mission
• Fostering interdependence in mission and fellowship
• Being considered provisional and thus flexible
• Providing for equality of relationship

Based on those principles, COSMOS developed four options for the structure of the church:

1. Continuing the present structure, including central conferences
2. Granting autonomy for churches outside the United States
3. Creating an international church with regional conferences
4. Creating a World Methodist Conference of Churches

So, COSMOS considered a variety of solutions to the perceived problems of its day. In the end, the UMC went with a combination of the first and second options. Some churches became fully autonomous. Others stayed in in the present central conference structure. We can perhaps see COSMOS as a missed opportunity to be more creative in finding ways to develop equitable connectional relationships across international differences, but it was a time when the church dedicated significant focus to such questions, and it was still a step forward in that direction.

Experimentation has continued since the time of COSMOS.

• In the 2000s, the Worldwide Nature of the UMC saw regionalization legislation passed in 2008 but not ratified.
• That brings us to our current moment of regionalization, where legislation has passed and is now in the ratification process.

So, regionalization has lots of historical precedence. Every few decades throughout the life of The United Methodist Church and its predecessors, there have been Kairos moments when the church has sought anew to develop equitable relationships of Christian fellowship across countries. With the current regionalization legislation, we have a once-in-a-generation opportunity to live into what God has been calling us to as a church for a long time.

I hope this series of posts leaves you with three things:

First, I hope you are assured of the strong theological basis behind the Worldwide Regionalization legislation.

Second, I hope you are grateful for the gift God has given the church in the form of this Kairos moment.

Third, I hope you are determined not just to support the Worldwide Regionalization legislation but to figure out how we can in all our ways as a denomination live into the type of connectionalism to which God is calling us. So may it be. Amen.

David W. Scott: Regionalization as Solution to US Centrism

Today’s post is by Dr. David W. Scott. Dr. Scott is the Senior Director of Theology and Strategic Planning for the General Boards of Global Ministries and Higher Education and Ministry. This is the second in a three-part series based on a presentation given to the Connectional Table on a theology of regionalization.

As discussed last week, US centrism is a problem in The United Methodist Church, and God is calling us to a better connectionalism.

The way we get from one to the other is the solutions God offers us as a church. One very important such solution right now is regionalization. Regionalization is one way, but an important way, to move away from US centrism and toward the type of connectional values that God is calling us to practice.

It is important to make a distinction between regionalization as a theological concept and the Worldwide Regionalization legislation. I will talk about both.

As a theological concept, regionalization affirms that the primary venue for making collective decisions for the church should be a regional level rather than a global or local level. Regionalization is a value that affirms that all parts of the church should have equal authority and equal ability to make decisions.

Regionalization is related to other theological concepts such as contextualization. Contextualization asserts that the practices of the church should be determined within a shared context so as to best fit that context.

For both regionalization and contextualization, there are differing levels of local and regional contexts. We could talk, for instance, about the local context of Basel and the regional contexts of Switzerland, central Europe, and Europe as a whole.

What decisions are made on what level is a question of polity.

There already is one form of regionalization in United Methodist polity. The Book of Discipline refers to annual conferences as “the fundamental bodies of the Church.” Annual conferences are a form of regionalization in the church. They bring together churches from across a region for collective decision making in a way that goes beyond the local but does not include everyone from the global. The issue in our current US centrism is that this is not a sufficient form of regionalization.

As a package of legislation, Worldwide Regionalization seeks to implement the concept of regionalization in one way within The United Methodist Church. The Worldwide Regionalization legislation proposes to change the names of the existing central conferences into regional conferences. It would also create a new U.S. regional conference enabling The UMC in the U.S. to decide on specific U.S. matters.

Central conferences are already existing forms of regionalization. The Worldwide Regionalization legislation would standardize this form of regionalization to include the US, which currently does not have an equivalent form of regionalization to the central conferences. This is one of the major drivers of the problem of US centrism. 

Once created, each regional conference will have the authority to maximize the effectiveness of mission and ministry in its context by adapting portions of The Book of Discipline.

All regional conferences will share the common portions of the Book of Discipline, including the Constitution, Doctrinal Standards and Our Theological Task, The Ministry of All Christians, and Social Principles enacted by General Conference. These are not adaptable by regional conferences. The Council of Bishops, Judicial Council, General Agencies and General Conference are fully maintained.

The important thing to affirm is that the Worldwide Regionalization legislation is based on regionalization as a theological concept. In addition to discussing the merits of that legislation, it’s also important to better understand the theological concept of regionalization, which is where this presentation comes in.

I want to offer four affirmations about regionalization as a theological principle: that regionalization has a biblical foundation; that regionalization is missional; that regionalization is equitable; and that regionalization is connectional. Together, these four affirmations aim to give a better sense of what the theological concept of regionalization is and why it matters.

Let’s first look briefly at the affirmation that regionalization has a biblical foundation. Throughout the Bible, God has recognized the diversity of cultures and nations, included that diversity in God’s redemptive plans for humanity, and allowed for decision-making structures that take such diversity into account. In this way, the theme of regionalization runs through the Bible.

In the Hebrew Bible, we see in the Psalms and Prophets that God intends for all nations to one day know and worship God. This will not happen because cultural or political differences among nations are erased. Rather, each nation, with its unique heritage, will worship God through its own culture or cultures and under its own leadership. So, there is international connectionalism and regionalization of worship and leadership in that theological vision.

We also see in the history of the 12 tribes of Israel intertribal connectionalism, united around a shared faith and history. This was paired with regional decision-making by elders within each tribe.

Turning to the New Testament, we see repeatedly in such verses as Matthew 28:18–20, Acts 2, Acts 10–11, and Revelation 7:9–10 that, just like in the Hebrew Bible, God includes all nations in God’s salvific vision and intends for them to keep their own unique culture or cultures as part of that vision.

Moreover, in the early church, there was a spiritual and relational unity among the churches along with local and regional decision making by leaders of churches and groups of churches throughout Greco-Roman, Persian, and African lands.

Next, let’s explore how regionalization is missional. As I said earlier, regionalization is tied to contextualization, which is one of the major insights from the past half century in the theology of mission. Mission theology has shifted away from an understanding of mission that equates Christianity with Western culture and toward an understanding of mission that recognizes that all cultures are equally valid homes for the gospel. This insight extends across mainline Protestant, evangelical, and Catholic theologians.

The emphasis on contextualization in mission theology recognizes that no culture can claim superiority over other cultures in the Christian faith, just as no region can claim superiority over others. It is an obstacle to the gospel to insist that all Christians follow the practices of one culture or one region.

Instead, when Christianity adapts to the culture of various nations and lands, then it flourishes. By giving decision-making authority to those most familiar with their cultural context, regional governance allows the church in every context to better engage with the culture around it in appropriate ways.

Shared beliefs and practices continue to unite Christians across cultural differences, even when those beliefs and practices are expressed using terms, symbols, and concepts indigenous to each culture.

Again, regionalization is equitable. It moves away from a center/periphery understanding of the church. The United States is no longer treated as the center and template for others.

Instead, regionalization recognizes that the church in each country, including the United States, is an adaptation of United Methodism to the particular context of that country. Each adaptation of United Methodism must reflect on its own context as together they dialogue about what it means to be United Methodist across contexts.

Under regionalization, each region governs itself, and each region contributes equally to the governance of the whole. And all regions build relationships of mutuality with each other grounded in equity, reciprocity, and trust.

Regionalization emphasizes the adaptation of the church to the various contexts in which it operates, but regionalization is not separation. It is simply a way for The United Methodist Church to live into its connectional identity.

As history shows, and I’ll say more about this in next week’s post, the quest to balance regionalization, connectionalism, and autonomy is long-standing. These theological concepts are not mutually exclusive. Instead, they reinforce one another.

Together, United Methodists across nations and cultures can discern how to support one another in carrying out, in our own contexts, our shared mission of making disciples of Jesus Christ for the transformation of the world.

David W. Scott: US-Centrism vs. A Better Connectionalism

Today’s post is by Dr. David W. Scott. Dr. Scott is the Senior Director of Theology and Strategic Planning for the General Boards of Global Ministries and Higher Education and Ministry. This is the first in a three-part series based on a presentation given to the Connectional Table on a theology of regionalization.

To frame this theological discussion of regionalization, I want to talk about moving from where we are now as The United Methodist Church to where God is calling us to go before next week looking at how we will get from where we are now to where God is calling us to go.

Where we are now as a church is US centric in many ways. That is, as a denominational whole, the church tends to focus on those members and those parts of the church in the United States. You can see some facts associated with US centrism on this slide:

• In terms of attitudes, US United Methodists often fail to see or treat their fellow United Methodists from elsewhere as equals. If we need proof of this, we can listen to some of the stories that our central conference sisters and brothers can tell us about their experiences in denomination-wide settings.
• The agendas of denomination-wide bodies often reflect primarily US concerns. Just look at the percentage of General Conference petitions that come from the United States vs. from elsewhere.
• For focus, many of the structures of the denomination focus primarily on the church in the United States, even when they are ostensibly denomination-wide and do work internationally. As an example, we could look at the percentage of cases the Judicial Council hears that come from the United States vs. from elsewhere.
• 99% of denominational finances come from the United States, and not all areas of the world contribute to apportionments at the same rates or to the same funds. Granted, there are significant economic differences between regions of the church, and we need to be cognizant of these, but that does not fully explain away this disparity.
• The denomination operates according to rules developed in the United States that reflect American cultural values. Roberts Rules of Order are the most obvious example.
• And United Methodists from the United States are often proportionately overrepresented on denomination-wide bodies. With less than half the global membership, they tend to have much more than half the members of most denomination-wide groups.

There is a long history behind this US centrism. In some ways, it is rooted in the success of the evangelistic mission of American Methodists who shared their faith in countries around the world. In some ways, it stems from the theological and cultural prejudices of previous generations of Methodists. In some ways, it reflects the significant secular economic and political power that the United States has as a country.

The important thing to emphasize is that there are differences in how the UMC’s current structures and practices treat United Methodists in the United States vs. United Methodists from other countries.

I would suggest that these facts about our US centric nature as a denomination point to underlying problems with US-centrism.

• One problem with the difference between the United States and the rest of the church is that by treating different areas of the church differently, we privilege the United States by giving it more power and control of resources. Therefore, US centrism is not fair or equitable.
• Those inequalities are also a problem for Christian fellowship. We believe that all Christians are equal before God. How can United Methodists from different contexts join in true Christian fellowship when they are not treated as equals?
• There are also practical problems. Under the current setup, the United States serves as the template for the rest of the church, but what works in the United States won’t necessarily work elsewhere, since laws, access to resources, and cultural norms are different around the world. As Jose Miguez Bonino, the Argentinian Methodist theologian, said, rules and structures designed for a church of 10 million won’t work for a church of 10,000.
• These differences are also a potential problem for the church’s evangelistic witness. When the church is not adequately able to adapt to its context, it will not be able to address important issues related to the witness of the church in that context.

But there is hope! If US centrism is a problem in the church, then God will provide solutions. In fact, God may offer the church multiple different ways to move forward, and the church may use multiple different ways to move toward a better expression of church.

As we consider possible solutions to these problems, our goals should include preserving our connection to one another. For United Methodists, connectionalism is the term we use to talk about what it means to be the church together. When we’re talking about where God is calling The United Methodist Church to go, we are asking: How is God calling us to better live out our connectionalism?

Some people and some groups have already left the UMC or are in the process of doing so. The work of shaping the future of the UMC belongs to those of us who have decided to remain and #BeUMC and to our ecumenical Methodist partners with whom we have official, recognized, and in most cases, long-standing relationships. The work ahead of us is work for those who are committed to being connected to one another.

As we think about what sort of connectionalism God is calling The United Methodist Church to embody, we need to be aware of the different senses in which the term can be understood. This includes a structural meaning of connectionalism, where we talk about the formal polity of the denomination: conferences, episcopal leadership, itineration, the agencies, and so on. While this form of connectionalism is what people often think of first, it is not the only meaning of connectionalism.

Connectionalism is also a set of relationships between people who know one another and have eaten, prayed, worked, talked, and traveled with one another. But there’s even more: As Christians, we believe that we are sisters and brothers in Christ, whether or not we have ever met. This is a spiritual sense of connectionalism. Finally, connectionalism has an ecclesiological sense. There is something important about the nature of the church that only exists in the connections between local congregations. Congregations need one another to fully be the body of Christ.

With these four senses of connectionalism in mind, I would like to suggest that God is calling us as a denomination to live into a connectionalism that embodies the following qualities:

• First, it is missional: Connectionalism exists to serve mission, and mission cannot exist without connectionalism.
• Second, it is mutual: Mutual connectional relationships depend upon investment from all parties, give and take by each party, and benefit for all parties.
• Third, it is decolonial: It must actively address historic injustices related to empire, nation, race, gender, class, ability, and other forms of privilege.
• Fourth, it is contextual: Understandings and practices of connectionalism vary across contexts, and this is a normal and healthy reality that supports missional effectiveness.
• Fifth, it is intercultural: Connectionalism must put us in dialogue with each other across difference for the sake of mutual learning and collective discernment.
• Sixth and finally, it is open: As United Methodists we may expect, even demand, that the church continue to change and grow for the sake of better loving God and neighbor.

This is a theological vision of what God is calling us to be as a church, how God is calling us to live into our connectionalism. We are called to step away from our US centric past and present and toward these better practices of connectionalism in the future.

Darryl W. Stephens: Facing the Empire Within

Today's post is by Rev. Dr. Darryl W. Stephens. Rev. Dr. Stephens is Director of United Methodist Studies at Lancaster Theological Seminary and is author of, among others,Reckoning Methodism: Mission and Division in the Public Church (2024). This post is taken with permission from Rev. Dr. Stephens' blog, Ethics Considered.

On Monday, the United States of America inaugurated the reign of a president who said he would not rule out the use of military force to seize control of the Panama Canal and Greenland. Such international aggression would be a blatant attempt to expand the not-so-hidden empire of the USA. To my fellow United Methodists in the USA: Do not retreat in resignation! We must face the empire within.

Empire assumes many guises. The 2024 Social Principles of the UMC defines Donald Trump’s threat as colonialism: “the practice of establishing full or partial control of other countries, tribes, and peoples through conquest and exploitation.” Empire can also be conducted through neocolonialism, exercised through economic, political, and social control of other peoples. More expansively, empire refers to any coercive power that controls people’s lives—often without their realizing it.

The United Methodist Church (UMC) and its predecessor institutions have a long history of supporting and building empire. The UMC was born of a state church, the head of which controlled the largest world empire at the time. When the US colonies won political independence from the British crown, Methodism in the US also became independent of John Wesley and the Church of England. US Methodism, however, retained the structures and attitudes of empire.

White US Methodists, in particular, have a lot to reckon with. We exercised empire through chattel slavery, forced relocation of indigenous peoples, and missionary expansion. Methodists defended these practices with biblical proof-texts and theological arguments, claiming their actions to be God’s will. Indigenous boarding schools, for example, were cast as education and Christianization. Jim Crow laws were depicted as maintaining public order. Methodists justified their participation in projects of empire through powerful rhetoric and jurisprudence, such as Manifest Destiny and the Doctrine of Discovery.

Trump’s territorial aspirations mirror in some ways the UMC’s decades-long agenda to become a “global church.” Both efforts involve structures of empire, with control residing in the United States. The UMC’s central conferences, for example, are directly modeled after the Church of England’s structure from 1867—during the height of Western colonialism. Regarding Anglican churches overseas, the Church of England sought “the binding of the Churches of our colonial empire and the missionary Churches beyond them in the closest union with the Mother-Church.” The US-based UMC has been slow to dismantle this inherited form of empire, making its largest overseas acquisition in 2008 (a relationship that unraveled in 2024).

Facing “the empire within” requires a long process of repentance. For example, the UMC began facing up to its past mistreatment of Native Americans in 1988. General Conference confessed the church’s sin and offered a formal apology in 1992, supported restitution to some tribes in 1996, offered an act or repentance in 2012, and published an in-depth report of Methodist involvement in the Sand Creek massacre in 2016. The work of repentance continues. In 2000, General Conference adopted an Act of Repentance for Racism—and the work is not done. Repentance involves confessing sin, ceasing wrongdoing, turning from old patterns of behavior, and intending to do better. Repentance also requires restitution and active resistance to further harm.

If only we could face down empire with a quick apology and a simple vote! Neither is sufficient, and yet both are important steps. In 2025, annual conferences in the UMC have the opportunity to vote on several constitutional amendments that address the harms of empire.

• Proposed is adding the words “gender” and “ability” as protected categories to Paragraph 4, Article 4, which proclaims the “inclusiveness of the church.” Behind this proposal is the awareness that Methodism has a long history of discrimination against persons because of gender and physical and mental (dis)abilities.

• Proposed is a revision of Article V, “Racial Justice.” Through this amendment, United Methodists must decide if “The United Methodist Church commits to confronting and eliminating all forms of racism, racial inequity, colonialism, white privilege and white supremacy, in every facet of its life and in society at large.” An affirmative vote would be a significant step toward dismantling these forms of empire.

• The most complex package of constitutional amendments addresses the most complex form of empire with the UMC: the role and power of the United States. The “regionalization legislation” proposes decentering US conferences by putting them on equal legislative footing with conferences around the world. No longer would the denomination’s General Conference be dominated by legislation pertaining only to the United States.

While I am in favor of the above constitutional amendments, I know that they will not solve the problem of empire. To face the empire within, we must reckon with our past, repair relationships, and create more just structures for all. The project of decolonizing church and society requires collaboration in material projects of shared concern through which we can craft new narratives of solidarity and belonging. We cannot achieve this goal by serving “the needy” from our position of perceived privilege. Rather, we must roll up our sleeves and get to work alongside each other as equals in the kin-dom of God.

If you, your reading group, or congregation is invested in facing the empire within, consider reading together the following books:

Stephens, Darryl W. Reckoning Methodism: Mission and Division in the Public Church. Cascade, 2024.

Scott, David W., and Filipe Maia, eds. Methodism and American Empire: Reflections on Decolonizing the Church. Abingdon, 2023.

David W. Scott - United Methodist Disciplines: Discipline and Discipleship

Today's post is by UM & Global blogmaster Dr. David W. Scott, Mission Theologian at the General Board of Global Ministries. The opinions and analysis expressed here are Dr. Scott's own and do not reflect in any way the official position of Global Ministries.

Among the many actions of the recently concluded General Conference was to approve continued work on the General Book of Discipline. The creation of a General Book of Discipline is an idea that’s been around The United Methodist Church for some time and is laid out in ¶101 of the Book of Discipline.

In short, work on the General Book of Discipline involves designating certain portions of the Book of Discipline as adaptable and certain portions of it as non-adaptable. Adaptable portions of the Book of Discipline could be changed by central conferences (and regional conferences, should Worldwide Regionalization be ratified). Non-adaptable portions of the Book of Discipline are binding on all branches of the church.

Clearly in the non-adaptable portion of the Book of Discipline is the Constitution, the Doctrinal Standards and Our Theological Task, the Ministry of All Christians, and the Social Principles. Work on the General Book of Discipline is thus focused on the largest portion of the Discipline, Part VI: Organization and Administration. The instructions in ¶101 call for Part VI to be split into adaptable and non-adaptable parts.

This work is primarily assigned to the Standing Committee on Central Conference Matters (SCCCM) and the Committee on Faith and Order (CFO), with some additional groups consulted on portions of the work. A movement at General Conference to give the SCCCM and CFO the power to reword portions of the Discipline rather than merely categorize them as adaptable or non-adaptable ran out of time to revise the authorizing legislation.

Worldwide Regionalization was one of the major foci for General Conference, and the work on the General Book of Discipline intersects in important ways with the push for regionalization. The regionalization legislation (which still requires ratification by annual conferences to go into effect) would clarify and strengthen the power of what would become regional conferences to adapt portions of the Book of Discipline. A General Book of Discipline would clarify where that power to adapt should be focused.

For some portions of the Book of Discipline, the decision about whether to categorize them as adaptable or non-adaptable is fairly straightforward. Portions of the Discipline dealing with US clergy pension programs, for instance, are clearly relevant only to one part of the church, and other parts of the church should be able to remove them or replace them with their own clergy retirement provisions.

Other portions of the Book of Discipline are less clear. Should the order of deacons be an adaptable part of the Discipline, since some places in Africa still practice the transitional diaconate, or should that become a standard practice everywhere? Should the agencies be seen as part of the global infrastructure of the church, or are they primarily vehicles for the US church to do its work? Should the process of organizing a new congregation be the same in all places?

Such questions push the church to think carefully about theological issues around contextualization, subsidiarity, unity, and mission. They impinge upon relational issues such as trust, differentiation, control, and reciprocity. These are all good and important issues to think through.

Yet if we go one level further up, work on the General Book of Discipline raises a further question: Why do we have a Book of Discipline? What is its role in the United Methodist understanding of the Christian life? How does the concept of discipline and the existence of a Book of Discipline shape The United Methodist Church as a Christian community?

Discipline is a central concept in Methodism, dating back to the days of John Wesley. In secular meanings, discipline has connotations of instruction, knowledge, training, and adherence to rules. All of these fit with Methodism’s understanding of discipline.

But the best linguistic connection through which to understand Methodist discipline is the connection between discipline and discipleship. Discipline is, in essence, a reflection of the Methodist understanding of how discipleship should work. For Methodists, a life of discipleship is a disciplined life.

John Wesley believed, and subsequent generations of Methodists have maintained, that a life of Christian discipleship should be focused on growing in holiness through sanctifying grace. That process of growth involves spiritual and moral training, which is best carried out in Christian community through a set of regularized practices that structure the Christian life.

In Wesley’s revival, such lives of Christian discipline were initially structured through small groups – the classes and bands. Eventually, as Wesley and the preachers associated with him began to meet in yearly conferences, the minutes of those conferences wrote down “what to teach, how to teach, and how to regulate our doctrine, discipline, and practice.” These written minutes were the beginning of the evolution of the present UMC Book of Discipline.

Yet it should not be lost that the point of these formalized minutes was to assist the individual Christians who were part of Wesley’s revival in living out disciplined lives of Christian holiness. The point of disciplines (and a written Discipline) was ultimately spiritual, not administrative, legislative, or legal. Disciplines existed to standardize best practices from the revival so that people could incorporate these practices into their Christian discipleship and thereby grow in holiness.

Thus, as United Methodists think about work on the General Book of Discipline, it is critical to keep in mind the spiritual intent of having a Book of Discipline. The question is not merely, “What rules can we afford to allow variation in around the world?” Ultimately, the question must be, “How do we craft a General Book of Discipline that helps United Methodists around the world be successful disciples of Jesus Christ?”

With this lens of discipleship in mind, I will suggest a few additional concepts over the next several posts to help United Methodists think through how disciplines and a Discipline can contribute to living out lives of holiness in Christian community.

Darryl W. Stephens: United Methodists in the Ivory Coast: One Vote, One Million Departures, Many Questions

Today's post is by Rev. Dr. Darryl W. Stephens. Rev. Dr. Stephens is Director of United Methodist Studies at Lancaster Theological Seminary and is author of many books, articles, and chapters on Methodism, including Methodist Morals: Social Principles in the Public Church’s Witness(2016) and Reckoning Methodism: Mission and Division in the Public Church (2024).

The United Methodist Church (UMC) potentially lost one million members on May 28, 2024, complicating its ambition to become a “worldwide” denomination. In a special session held in Abidjan, the annual conference of the United Methodist Church of Ivory Coast (EMUCI, Eglise Méthodiste Unie Côte d’Ivoire) voted “For reasons of conscience before God and His word, the supreme authority in matters of faith and life . . . to leave the United Methodist Church denomination.” (Reported by La Croix International. See also UM News.) The departure is not yet finalized.

The vote followed an eventful General Conference in Charlotte, NC, in which the denomination’s longstanding prohibitions against LGBTQ clergy and same-sex marriage were lifted. The UMC Discipline (book of law and doctrine) now takes a permissive stance, allowing discernment on these issues at the local and regional levels of the UMC, which has conferences in Africa, Europe, North America, and the Philippines.

Contextually flexible ministry to and with LGBTQ persons precipitated the vote by United Methodists in Côte d’Ivoire to leave the UMC. The EMUCI president, Bishop Benjamin Boni, explained: “the United Methodist Church now rests on socio-cultural values that have consumed its doctrinal and disciplinary integrity” (La Croix International). Did the Ivorians join the UMC under the false assumption that its policies on homosexuality would never change?

None of the denomination’s prior prohibitions against same-sex marriage or ordination of a “self-avowed practicing homosexual” were matters of doctrine. Like long-standing prohibitions against alcohol, tobacco, and divorce in generations past, these policies on sexual morality rested on social statements (for discussion, see Methodist Morals, pp. 31–41). Unlike the UMC’s “standards of doctrine” (Book of Discipline 2016, ¶ 17), the Social Principles—and any policies built on them—can be changed with a simple majority vote at General Conference.

Although their “marriage” was never very intimate, the failing merger of the UMC and the Methodist Protestant Church of Côte d’Ivoire raises significant questions regarding the “worldwide nature” of the UMC and its global ambitions.

A Surprise Wedding

The Methodist Protestant Church of Côte d’Ivoire and the UMC initiated their merger in 2004. Was this joining of denominational bodies a merger, a partnership, a marriage, or something else? The initial commitment to unite the UMC and the Methodist Protestant Church of Côte d’Ivoire came as a surprise to all parties—the ecclesial equivalent to an elopement.

The Ivorians had operated as an independent ecclesial body for less than twenty years. Established as a church in 1924, Methodists in Côte d’Ivoire became autonomous from the British Methodist Church in 1985 (for a history, see https://www.umnews.org/en/news/a-brief-history-of-methodism-in-cote-divoire). This church subsequently requested mission status from the UMC’s General Board of Global Ministries circa 2001 in anticipation of joining the UMC in 2008.

Through a petition to the General Conference of 2004, the Commission on Central Conference Affairs recommended referring the matter to its executive committee for further study. However, during the General Conference plenary, a delegate made a substitute motion to add Côte d’Ivoire without delay. It passed. The United Methodist News Service reported a one-million-member increase for the UMC, documenting surprise and delight among the respective leaders involved.

After the initial euphoria and a more precise census, the Judicial Council ruled that the appropriate Disciplinary procedures had not been followed, delaying a merger of the two churches until 2008. Lack of sufficient premarital counseling and a hurried wedding did not bode well for a successful marriage between the UMC and the Methodist Protestant Church of Côte d’Ivoire. Many issues of how to be church together remained unaddressed.

An Unconsummated Marriage

At the time of merger, Côte d’Ivoire became the UMC’s largest annual conference, and it was clear who held the power and controlled the finances. I do not know what motivated the Ivorian leaders to seek to become part of the UMC. However, the results included consecration of a bishop, access to US-funded agencies, and other denominational resources. Despite the perception of mutual benefits, the 2008 merger maintained the inequalities and disparities of the central conference structure in the UMC. The institutional integration of the two churches was never fully consummated.

From the outset, the former Methodist Protestant Church of Côte d’Ivoire showed ambivalence about participating in the business of the UMC. Côte d’Ivoire was the only annual conference not in crisis to fail to submit vote totals on the five constitutional amendments approved by General Conference 2016. It was also the only annual conference to fail to revise its membership numbers for the 2020 General Conference delegation calculation. The annual conference has not submitted a journal to the General Council of Finance and Administration since 2016.

The UMC, for its part, did not prioritize this new international partnership. While various shared ministry partnerships arose, the efforts did not endeavor to address fundamental issues. Differences in language, culture, geography, institutional history, and socio-political context on a denominational level were not addressed. Despite a merger of institutions on a similar scale to the 1968 merger that created the UMC, little attention was given to the details of being church together (for discussion, see Reckoning Methodism, pp. 38–44)

Twelve years after the initial vote to acquire the Côte d’Ivoire church, significant aspects of the work of denominational union remained unresolved. General Conference 2016 postponed and referred eight major pieces of legislation to various agencies and commissions, including a Global Book of Discipline, revised Social Principles, and an ongoing study of the “worldwide nature” of the UMC. Meanwhile, United Methodists in the United States perceived few changes, and most were unaware that a merger had occurred.

A Failing Merger and Global Ambitions

Many aspects of this failing merger were specific to the way the UMC and United Methodists in Côte d’Ivoire related to each other. Both sides neglected the relationships and structural changes necessary to forge a shared life together. This union was treated as an acquisition, and these institutions did not view each other as equals. When General Conference finally approved two major pieces of global polity—the Revised Social Principles and a regionalization plan—Boni and other leaders in Côte d’Ivoire decided that the changes were not compatible with their understanding of Methodism. Their planned exit from the UMC could be accomplished as quickly as their entry since there are no strong structural ties. Could an equally swift exit vote happen among United Methodist annual conferences elsewhere in Africa?

It is possible that conferences in Nigeria, Zimbabwe, South Congo, and others could also vote to depart the UMC—though this is unlikely. The Africa Forum supported the recent regionalization legislation, and connectional relationships appear much stronger beyond the denominational newcomers in Côte d’Ivoire. Whether the UMC mirrors the cross-cultural antagonism found within other church bodies, such as the Anglican Communion, or finds a different path for international cooperation remains to be seen.

The failing merger of the UMC and the Methodist Protestant Church of Côte d’Ivoire exposes the difficulties of realizing United Methodism’s global ambitions. The ambition for global expansion appears to be motivated by a US, imperialistic mindset. The project of building a “worldwide” church is funded through US apportionments and is emblematic of cultural power and prestige. In a winner-obsessed culture, nothing is more indicative of success than increasing numbers, whether through baptisms or acquisition. Despite a century of perpetual studies of “Methodism overseas” and the “worldwide nature” of this denomination, the UMC has yet to adequately address its replication of the structures of empire.

For the project of a “worldwide” church to be shared among United Methodists outside of the United States, international partnerships must be mutually transforming. For a lasting marriage, US United Methodists will have to do church differently—or suffer yet another departure from the US “mother church.”

Further Reading

Maia, Filipe, and David W. Scott, eds. Methodism and American Empire: Reflections on Decolonizing the Church. Nashville: Abingdon, 2023.

Scott, David W. “Is Being a World-Wide Denomination an American Aspiration?” UM & Global, June 14, 2019. http://www.umglobal.org/2019/06/is-being-world-wide-denomination.html.

Stephens, Darryl W. Methodist Morals: Social Principles in the Public Church’s Witness. Knoxville: University of Tennessee Press, 2016.

———. Reckoning Methodism: Mission and Division in the Public Church. Eugene, OR: Cascade, 2024.

UM & Global Resources on Regionalization

One of the significant decisions taken by the recent General Conference was the passage of the Worldwide Regionalization legislation. The legislation, some of which still needs to be ratified by annual conferences over the next year, would restructure the church to convert existing central conferences into regional conferences, create a regional conference for the United States, and give regional conferences greater local control in adapting structures, ministries, and policies for maximal missional effectiveness in their contexts.

Since regionalization will now go to the annual conferences for ratification, and since, if ratified, the church will need to go through a process of living into regionalization, there is more discussion of regionalization that needs to happen, even with General Conference approval. Therefore, UM & Global offers the following resources to assist in conversations about regionalization and what it means to strive to be a church that structures itself in internationally equitable ways:

A brief description of David Scott & Filipe Maia's recent book, Methodism and American Empire

All UM & Global articles tagged with the term "regionalization"

A collection of UM & Global articles on "The UMC as a Global Church," with study questions

A collection of UM & Global articles on "Culture, Context, and the Global Church," with study questions

A collection of UM & Global articles on "The Global UMC in Ecumenical Perspective," with study questions. Some of these articles served as early drafts for David Scott's chapter in Methodism and American Empire.

A collection of UM & Global articles on "Church Autonomy and the Commission on the Structure of Methodism Overseas (COSMOS)," with study questions. These articles provide additional background information on the COSMOS process described by Joon-Sik Park and Phil Wingeier-Rayo in their chapters of Methodism and American Empire.

David W. Scott: Why the Book of Discipline Matters More in the US

Today's post is by UM & Global blogmaster Dr. David W. Scott, Mission Theologian at the General Board of Global Ministries. The opinions and analysis expressed here are Dr. Scott's own and do not reflect in any way the official position of Global Ministries.

When General Conference convenes in just over a month, it will spend most of its time examining legislative petitions to alter the Book of Discipline (BOD), the denomination’s rule book. And the overwhelming majority of those petitions dealing with the BOD come from the United States.

There are many reasons why so much of the BOD legislation at General Conference comes from the US – the relative size of the church there, the historical US-centrism of the denomination, the lack of any other venue for the church in the US to make policy.

But along with these well-documented reasons, there are also cultural and institutional factors for why US United Methodists want and need a Book of Discipline for church governance more than United Methodists elsewhere. That’s not to say that other parts of the UMC don’t use or care about the BOD. It’s just to say that the BOD has a special significance in the US that it doesn’t hold elsewhere.

I’ll briefly survey four explanations:

• An emphasis on the rule of law

• Light government regulation of religion

• A large, distributed, and diverse church

• Significant assets

Each of these factors contributes to the greater emphasis on the Book of Discipline in the United States relative to elsewhere in the UMC.

An Emphasis on the Rule of Law

US Americans tend to place a high cultural value on rules, laws, and formal, impersonal systems. When something goes wrong, the US American attitude is often, “There should be a rule about that!” and US Americans often assume that things will go smoothly if everyone follows the rules.

While this attitude is bred in US Americans primarily by our secular legal system, this preference for formal rules carries over into many other arenas, including the church. Having a book of church laws as the central text for a denomination reflects a particularly American veneration for law.

In this veneration of the rule of law, US Americans reflect a general trend withing Western modernity. Yet the large and active lawsuit culture in the United States that is not present elsewhere in the Western world also turbocharges a reliance on formal rules as a way of avoiding bad scenarios.

Not all countries in the world share the same high cultural value on the rule of law as Americans do. Other countries may emphasize personal preferences of a leader, interpersonal or collective systems of arbitration, or implicit cultural standards to tell people how to act and what to do when something goes wrong. These are all alternatives to formal laws and thus alternatives to relying on the BOD for questions of church governance.

Light Government Regulation of Religion

This may seem paradoxical in connection with the above point about the emphasis on the rule of law, but it’s not. One of the foundational concepts in the system of American laws is the separation of church and state. That is not true everywhere, even in other Western countries with a similarly strong sense of the rule of law. The standard in much of the world is for the government to regulate people’s religious practices and organizations.

If the government is not going to regulate religious groups in the US and there’s a desire for those religious groups to be governed by a system of laws, that means the religious groups have to come up with their own laws, since the state isn’t going to do it for them. The BOD is an expression of the US American church’s desire to self-regulate in the absence of much government regulation.

In other countries with a UMC presence, it may not be necessary to put so many rules into the Book of Discipline because the matters addressed, including employment and pensions, may already be covered by government regulation. Thus, having separate church regulation is unnecessary.

A Large, Distributed, and Diverse church

Even after disaffiliation, but especially historically over the past half century, the US American portion of The United Methodist Church is large – millions of members within scores of annual conferences led by dozens of bishops spread across five jurisdictions and every US state and territory. Within this group are very large churches and very small churches; urban, suburban, and rural churches; black, white, Asian, Native American, and Hispanic churches; rich churches and poor churches; and many other forms of variety.

This size, distribution, and diversity mean two things.

First, the church is much too large to operate effectively through informal, personal governance. While there are certainly United Methodist insiders, most United Methodists do not have direct personal ties with one another. Most are not even at one degree of removal, where two parties both know someone in common who could serve as a go-between. In the absence of such personal connections between United Methodists, it is more important to have impersonal rules since behavior and conflict management cannot always be addressed through personal means.

Moreover, there is no central head figure of the church in the United States who could serve as an ultimate personal arbiter within the church. Each bishop is co-equal, and there are dozens of bishops. Short of a miraculous revelation, there is no way to adjudicate a dispute among bishops by appealing to their common superior. Without personal regulation, impersonal regulation becomes more important.

Second, the church is too distributed and diverse for there to be central cultural norms that shape everyone’s understanding of how to act as the church and what to do when things go wrong. Different regions of the country, different racial and ethnic groups, even churches at different stages of the organizational lifecycle will have different notions of what the expectations for church are. Without shared cultural understandings, it is impossible to adjudicate between competing understandings of how to behave in certain situations without some sort of external systems of written procedures.

While this lack of personal or cultural regulation in the United States makes the BOD that much more important there, other countries have stronger systems of personal and cultural regulation that make the BOD less necessary there. The small size of the church in Europe and the Philippines means that many systems for running the church can be established through personal connections and a shared culture without the need for formal regulations. In Africa, the strong power of bishops, who often govern all the United Methodist churches in a country, provides a personal focus for church governance. In many places in Africa, this personal approach to church governance is reinforced by shared cultural, ethnic, and kinship ties.

Significant Assets

Finally, the US UMC has large holdings in property and finances. Pre-disaffiliation, those total assets throughout the US connection were somewhere in the neighborhood of $70 billion. All these assets mean that the financial stakes for church governance in the United States are high. If someone embezzles money, tries to leave the denomination with their church’s property, does something to get the church sued, or makes a bad financial transaction, the ramifications for those actions could be large, at least monetarily.

Thus, there is in an incentive for more extensive formal rules to try to handle and protect this large amount of assets. Regulations on church property, pensions, apportionments, church employment, and other finance and finance-adjacent areas of the BOD are there so that US Americans can manage their church’s assets, especially in the context of a well-developed secular US legal system with significant opportunities for lawsuits. Putting rules in the BOD allows US United Methodists to avoid secular courts more often and set the terms for when cases do end up in secular courts.

The church in all places has some assets. But in no other place is there the same combination of wealth and size that the church has in the US. Thus, no other place has the same financial incentives to put in place a system of formal financial rules through the BOD that the US has.

Conclusion

Ultimately, it is neither inherently good nor bad for the US to rely heavily on the BOD or for other branches of the church to rely less heavily on it. What creates a possibility for misunderstanding is when US United Methodists rely heavily on the BOD, other United Methodists rely less heavily on it, but General Conference proceeds as if the BOD has the same significance for everyone. Delegates should be aware when they discuss the BOD at General Conference that delegates from different places will have different understandings about the role of the BOD in the life of the church and may have different things at stake in the discussion.

If General Conference creates some option for the formation of a US region, it will have the benefit that US United Methodists will have a venue in which they can fulfill their cultural and contextual need for an extensive set of church laws and regulations without needing to negotiate all those laws and regulations across international cultures, where the various parties have different understandings of law and different senses of what’s at stake. Such an outlet for US energy around lawmaking would then free up General Conference to focus more on spiritual, relational, and other aspects of what it means to be the church together.

News Roundup 8/31/2023

Below is a run-down of significant (United) Methodist stories from the past month.

Standing Committee on Central Conference Matters Approves Regionalization Plan: The unanimous action now sends the eight petitions of the plan, which was also endorsed by the Connectional Table, straight to General Conference next year: https://www.umnews.org/en/news/regionalization-plan-heads-to-general-conference and https://www.resourceumc.org/en/content/regionalization-legislation-petitions-submitted-to-general-conference

Church Separation Discussed in Liberia: In July, Bishop Quire convened a meeting at which proponents of both disaffiliation from the UMC and of continuing in the UMC shared their views: https://www.umnews.org/en/news/church-separation-takes-center-stage-in-liberia

Global Ministries Hosts Missionary Consultation: Global Ministries convened missionaries, staff, and partners at the beginning of Atlanta to discuss the guiding principles of missionary service: https://umcmission.org/story/consultation-reexamines-principles-of-missionary-service/

GCFA Approves Bishops’ Raise, Increase in Agency Pay Scale: The board approved the actions at its August meeting, and they will take effect in 2024: https://www.umnews.org/en/news/finance-board-votes-on-bishop-agency-pay

GCFA Conducts Training for African Leaders: GCFA hosted a virtual training on administrative matters for over 200 United Methodist leaders from across Africa: https://www.gcfa.org/resource/gcfa-hosts-administrative-training-for-africa, with related resources available in English, French, Portuguese, and Swahili: https://www.gcfa.org/central-conference-training

Africa University Announces New Degree in Journalism: Africa University is creating a Bachelor of Arts Honours in Media and Journalism: https://twitter.com/Africa_Univ/status/1690013782439809024/photo/1

Network Renamed to United Methodist Broadcast Network: The former United Methodist Radio Network, composed of United Methodists from across Africa and the Philippines, renamed itself to reflect a broader vision: https://www.umnews.org/en/news/radio-network-transforms-to-reach-more-people

Zimbabwe UMC Conducts Evangelism Campaign: The Mubvuwi weUnited Methodist, the UMC men’s organization, of the Harare East District conducted the campaign in a rural area: https://www.umnews.org/en/news/evangelism-campaign-fuels-church-growth-in-zimbabwe

Zimbabwe United Methodists Promote Business Success: A new WhatsApp platform is designed to increase business collaborations among United Methodists in the Zimbabwe West Annual Conference and its international diaspora: https://www.umnews.org/en/news/church-whatsapp-group-fosters-business-collaboration, while a career fair at UMC-run high schools sought to promote professional pathways: https://www.umnews.org/en/news/career-expo-helps-dreams-take-flight-at-rural-schools

North Katanga Orphanage Promotes Entrepreneurship: UMC-run Kamina Children's Home seeks to help its residents prepare for long-term success by fostering entrepreneurship: https://westohioumc.org/conference/news/orphanage-helps-youth-become-successful-entrepreneurs

UMC Hospital in DRC Opens Mpox Research Lab: The new center at Tunda Hospital was opened with support of the Congolese government and will respond to an on-going epidemic of Mpox/monkeypox in the DRC: https://www.umnews.org/en/news/church-congolese-government-unite-against-monkeypox

East Congo UMC Seeks to Help Displace People Following Fires: The East Congo Episcopal Area is mobilizing to provide help in South Kivu after fires destroyed two camps for displaced people: https://www.umnews.org/en/news/fire-ravages-two-camps-for-displaced-people-in-congo

UWF Africa Regional Missionaries to Itinerate in the US: The three regional missionaries working in Africa and supported by United Women in Faith will be itinerating in the United States this fall: https://uwfaith.org/latest-news/2023/meet-united-women-in-faith-regional-missionaries/

Methodists Celebrate International Partnerships: Methodists in several countries reaffirmed international partnerships, including Methodists in the following places:

• Wisconsin and Bolivia: https://www.wisconsinumc.org/news-detail/wi-conference-partnership-with-the-evangelical-methodist-church-in-bolivia-17535403
• Greater New Jersey and Tanzania: https://www.gnjumc.org/news/for-tanzania-2024-a-campaign-to-build-and-bless/

Fresh Expressions Continue to Generate Interest: The Fresh Expressions movement continues to receive increasing interest among U.S. United Methodists, including in the Dakotas and Minnesota: https://www.dakotasumc.org/calendar/fresh-expressions-imagine-day?recur=2375 and in Wisconsin: https://www.eventbrite.com/e/an-exploration-of-fresh-expressions-tickets-685054395137?aff=oddtdtcreator.

Methodists Care for Creation: Methodists in several congregations and conferences engaged in various forms of creation care work, including the following:

• Beach cleanup in Hawaii: https://www.calpacumc.org/action/kailua-umc-creation-care-on-a-hawaii-beach-umcom/
• VBS in California: https://www.cnumc.org/newsdetails/santa-rosa-vbs-17515320

Wespath CIO Defends Sustainable Investing: Wespath CIO Dave Zellner published an opinion on UMNews arguing that sustainable investing makes smart business sense, in addition to having positive values associated with it: https://www.umnews.org/en/news/sustainable-investing-is-smart-not-political

GBCS Appoints First-Ever Climate Fellow: Dr. Becca Edwards, a climate scientist and candidate for ordained ministry in the Rio Texas Conference, will fill the position, which is split between the General Board of Church and Society and Texas Impact: https://um-insight.net/in-the-world/disasters-and-climate-change/new-climate-fellow-aims-to-get-churches-talking-about-creati/

David Scott: Looking at autonomy and connection together

Today's post is by UM & Global blogmaster Dr. David W. Scott, Mission Theologian at the General Board of Global Ministries. The opinions and analysis expressed here are Dr. Scott's own and do not reflect in any way the official position of Global Ministries. This piece originally appeared as a commentary on the United Methodist News Service site and is republished here with permission.

Like annual conferences in the United States, some European conferences are struggling with conflicts, particularly over sexuality in the church. Some have chosen to become autonomous, while others have chosen disaffiliation.

The Czech Annual Conference is an example. During annual conference sessions in May, delegates voted to become an autonomous church, no longer part of The United Methodist Church. To become autonomous, the Czech church will follow the procedure laid out in Paragraph 572 of the denomination’s Book of Discipline. The Eurasia Episcopal Area also chose to follow Paragraph 572.

Other branches of Methodism in Europe have selected different methods to separate from the denomination – a unilateral declaration in the case of Bulgaria and Slovakia and a process negotiated with the central conference for Estonia. Other branches of The United Methodist Church in Europe or elsewhere could similarly decide to use Paragraph 572 to become autonomous.

These recent developments raise theological and polity questions. What is an autonomous church? Where did Paragraph 572 originate? Is autonomy just another name for disaffiliation? What does autonomy mean for the future of connectionalism?

“Autonomy” means “self-ruling.” An autonomous church makes its own polity. Differing degrees of autonomy can be practiced by differing bodies within the church. A congregation has autonomy over its building-use policies and program calendar. An annual conference has autonomy over its clergy deployment.

An “autonomous church” is generally understood as a separate body or denomination that makes its own polity and policy decisions without additional input by a larger church body. The Discipline’s Paragraph 570 defines an “autonomous Methodist church” as “a self-governing church of the Wesleyan tradition.”

Paragraph 572 allows individual or groups of annual conferences outside the U.S. to self-govern in all matters, no longer subject to the decision-making of the United Methodist General Conference. For a church to become autonomous by following Paragraph 572 requires annual conference, central conference and General Conference approval. (For more on that process, see this primer.)

The earliest version of Paragraph 572 was added to the Discipline in 1964 in response to the desire by branches of The Methodist Church in Asia and Latin America to become autonomous. These requests came at a time when former colonies were asserting their political independence and, therefore, their autonomy in political matters. In many cases, the church also sought religious autonomy. (For more on that history, see “Autonomy, international division mark United Methodist tradition” and “The History of the Global Connection, Part 2.”)

While the wave of church autonomy related to decolonization crested in the 1970s, the provision for autonomy remained in the Discipline. It was most recently used in 2012 to allow the Swedish Annual Conference to enter into an ecumenical union with the Mission Covenant and Baptist denominations in that country.

Previous instances stemmed from political realities in secular society or from the desire for ecumenical merger, but the current requests are related to conflicts over sexuality within the church. Especially in the case of Russia, other political and cultural factors are also at work.

That difference in intention raises a theological danger: that we will conflate autonomy and disaffiliation.

Autonomy is a church body’s desire to make its own decisions. Disaffiliation is a church body’s desire to separate from another part of that body. The two impulses may coincide. Separation from a church body allows independent decision-making, and doing so when those decisions once were jointly made implies some separation. Yet, autonomy and disaffiliation are not the same.

Autonomy and connection can go together. This expectation is reflected in language from Paragraph 572 and surrounding paragraphs. “Affiliated autonomous Methodist churches” maintain a formal connection to The United Methodist Church, whereas “affiliated united churches” result when Methodists merge into an ecumenical body.

Every autonomous or united church formerly connected to The United Methodist Church or The Methodist Church is now an affiliated Methodist or affiliated united church. In the past, branches of Methodism sought to become autonomous with the assumption that connection with The United Methodist Church would continue through nonvoting participation at General Conference, the Council of Bishops, agencies and other means.

Autonomy and connection can go hand in hand. Bishop Aldo Etchegoyen led a portion of the church that became autonomous from The United Methodist Church (the Evangelical Methodist Church, Argentina), while Bishop Emerito Nacpil led a portion of the church – the Philippines Central Conference – that continued to be part of the denomination.

Etchegoyen called for “connectionality with responsibility,” in which each church is responsible for its own identity and its own government but also shows its “historical, theological and ecclesial unity.”

“The vision of a global church,” Nacpil wrote, “relates or links autonomy and connectionality organically and essentially. In a global church, one cannot have one without the other.”

While it does not involve Paragraph 572, the current conversation around regionalism is about autonomy and connectionalism within The United Methodist Church. It will undoubtedly take a good deal of conferencing, consulting and time for The United Methodist Church to propose, test and refine theological and practical answers. That is as it should be. But our process of grappling with these questions will be aided if we understand autonomy as a positive theological quality that needs to be paired with, rather than opposed to, connectionalism.

For more historical and theological insights on autonomy and connectionalism, see “Church Autonomy and the Commission on the Structure of Methodism Overseas (COSMOS): A UM & Global Collection.”

News Roundup 8/1/2023

Below is a run-down of significant (United) Methodist stories from the past month.

Groups Work on Regionalization Legislation: The Standing Committee on Central Conference Matters and the Connectional Table have been working together to develop legislation for the delayed 2020 General Conference that would regionalize the church. The legislation is being called the “Christmas Covenant 2.0”: https://www.umnews.org/en/news/efforts-for-regionalization-move-forward

Mark Holland Calls for Regionalization of UMC: Rev. Mark Holland of the advocacy group Mainstream UMC published an opinion piece calling for greater regionalization in the church: https://um-insight.net/in-the-church/umc-future/umc-has-tremendous-urgency-to-regionalize-its-structure/

Bishop Mande Muyombo Calls for Missional Collaboration: In an opinion piece, Bishop Mande Muyombo of the North Katanga Episcopal Area reflects on the state of United Methodism in Africa and calls for continued missional collaboration across geographic areas in the denomination: https://www.umnews.org/en/news/bouncing-forward-as-african-united-methodists

Agencies Issue Joint Statement on Renewal: Global Ministries and the General Board of Higher Education and Ministry issued a joint statement on John Wesley’s birthday calling for continued faithfulness to the Methodist tradition and increased cooperation: https://www.gbhem.org/news/a-season-for-renewal-and-a-joint-commitment-to-our-worldwide-connection/

Mozambicans Form Pan-Methodist Council: Methodists from eight different Methodist denominations in Mozambique have joined together to form an ecumenical Methodist council: https://www.umnews.org/pt/news/igrejas-de-tradicao-wesleyana-formam-um-novo-conselho-metodista-em-mocambique, English translation: https://www-umnews-org.translate.goog/pt/news/igrejas-de-tradicao-wesleyana-formam-um-novo-conselho-metodista-em-mocambique?_x_tr_sl=en&_x_tr_tl=es&_x_tr_hl=en&_x_tr_pto=wapp

Estonian Methodists Complete Process of Leaving UMC: At their annual conference in June, Estonian Methodists voted to conclude the process of separating from the UMC to form an autonomous church: https://www.umnews.org/en/news/estonian-churches-leave-united-methodist-fold

Methodists Celebrate International Partnerships: Methodists in several countries reaffirmed international partnerships, including Methodists in the following places:

• West Ohio and North Katanga (https://www.westohioumc.org/conference/news/west-ohio-team-takes-mission-journey-drc)
• Bolivia and Switzerland (https://emk-schweiz.ch/2023/07/06/das-mit-den-blumen-fuer-die-frau-des-bischofs-war-so-schoen/)

African United Methodists Serve Others: In various ways and places across the continent, African United Methodists continued their heritage of service to others:

• Through healthcare in Mozambique: https://umcmission.org/impact-story/united-methodist-health-care-in-mozambique-upholds-tradition-and-expertise/
• Through medical work in Angola: https://express.adobe.com/page/OL1W56vQE3sRU/
• Through cyclone relief in Madagascar: https://www.umnews.org/pt/news/cyclone-freddy-aid-reaches-madagascar; English translation: https://www.umnews.org/en/news/cyclone-freddy-aid-reaches-madagascar
• Through feeding ministries in Angola: https://www.umnews.org/pt/news/igreja-em-angola-leste-alimenta-os-famintos; English translation: https://www-umnews-org.translate.goog/pt/news/igreja-em-angola-leste-alimenta-os-famintos?_x_tr_sl=pt&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp
• Through missionary service: https://aunews.africau.edu/?p=2842

Africa University Creates College of Engineering and Applied Sciences: The UMC-affiliated university in Zimbabwe announced the new College of Engineering and Applies Sciences, its fourth school: https://aunews.africau.edu/?p=2848

Fred Vanderwerf Appointed New In Mission Together Coordinator for Ukraine: Vanderwerf, who has long-term connections to Ukraine, will be responsible for helping church in the United States partner with UMC churches in Ukraine: https://www.umnews.org/en/news/planting-churches-in-war-torn-ukraine

UMC Bishops Continue #DismantlingRacism Campaign: A video from UMC Council of Bishops President Thomas Bickerton provided an update on the bishops’ work to dismantle racism: https://www.youtube.com/watch?v=EcIg7JypKG4

Methodist Annual Korean Peace Rountable: The Korean Methodist Church, United Methodist Church, and World Methodist Council will collaborate in sponsoring a roundtable on peace on the Korean Peninsula at the end of August: https://www.umnews.org/en/news/korean-methodists-continue-work-for-reunification

Why United Methodists Should Care About Climate Change: Commenting on recent weather events, United Methodist Insight editor Cynthia Astle explains why United Methodists should care about climate change: https://um-insight.net/in-the-world/disasters-and-climate-change/why-should-united-methodists-care-about-climate-change/

Wespath Reports on Sustainable Investing: Wespath, the pension and benefits agency for The United Methodist Church, has issued a report on the impact of its work in several areas of sustainable investing: https://www.wespath.org/assets/1/7/5987.pdf?utm_source=twitter&utm_medium=wespathinvests&utm_content=Organic+Social

Global Ministries Opens EarthKeepers Applications: Global Ministries is accepting applications for the EarthKeepers program, which is focused on promoting local environmental projects, through August 23: https://umcmission.org/earthkeepers/

UMC Annual Conferences Pass Creation Care Motions: Several annual conferences in the UMC passed similar motions on creation care, as UMC Creation Justice reports: https://umcreationjustice.org/2023-annual-conference-season-updates/

German UMC Central Office Gets Renewed Green Certificate: The central church office for the Germany Central Conference of the UMC has again won the “Grünen Gockel” (“Green Rooster”) award for eco-friendliness: https://www.emk.de/meldung/einladung-zum-mitmachen; English translation: https://www-emk-de.translate.goog/meldung/einladung-zum-mitmachen?_x_tr_sl=de&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp

Cote d'Ivoire Seminary Runs on Solar: Thanks in part to support from the Central Conference Theological Education Fund (CCTEF), the Higher Institute of Theology of Abadjin-Doumé (ISTHA) in Cote d'Ivoire has been running on solar power since 2019: https://www.gbhem.org/news/wealth-of-the-sun/

Local Churches Act to Care for Climate: Local churches in California: https://um-insight.net/in-the-world/disasters-and-climate-change/california-nevada-united-methodist-church-takes-on-climate-a/ and Iowa: https://um-insight.net/in-the-world/disasters-and-climate-change/iowa-s-grinnell-umc-goes-solar/ have taken steps to care for creation by combatting climate change.

Lovers Lane UMC Hosts Climate Conference: Lovers Lane UMC in Dallas hosted a recent conference on "Resilience for Congregations" in the face of climate change. The conference also explored the need for action to mitigate climate change: https://um-insight.net/in-the-world/disasters-and-climate-change/conference-on-congregations-climate-resilience-turns-to-spea/

Mark Davies Calls for Fossil Free UMC: Rev. Dr. Mark Davies published an opinion piece calling on the next meeting of General Conference in 2024 to move the UMC toward becoming fossil free: https://um-insight.net/in-the-church/umc-future/general-conference-2024-should-move-umc-to-be-fossil-free/. Davies' piece prompted a further discussion by the Swiss UMC: https://emk-schweiz.ch/2023/07/28/weiter-in-fossile-energie-investieren-ein-no-go-fuer-die-methodistische-kirche/; English translation: https://emk--schweiz-ch.translate.goog/2023/07/28/weiter-in-fossile-energie-investieren-ein-no-go-fuer-die-methodistische-kirche/?_x_tr_sl=de&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp

Florida Fresh Expressions Launches Podcast: Fresh Expressions, the movement to reach “new people in new ways” is spreading in the US UMC. The Florida Annual Conference, which has been supporting Fresh Expressions for years, has now launched a podcast on the topic: https://www.freshexpressionsfl.org/podcast

East Ohio Shares Stories of Missionaries, Deaconesses: The “Storyboard” podcast of the East Ohio Annual Conference has published recent episodes featuring deaconesses and home missioners: https://podcasters.spotify.com/pod/show/storyboardeoc/episodes/Disciple-Making-Laity-Called-to-Ministries-of-Love--Justice--and-Service-as-Deaconesses-and-Home-Missioners-e206ph0 and missionaries: https://podcasters.spotify.com/pod/show/storyboardeoc/episodes/Disciple-Making-Making-Disciples-Around-the-World-e26d8p5

Edgar Avitia, Long-time Global Ministries Staffer, Dies: Edgar Avitia, who helped promote mission connections in Latin America and throughout the world through his work with Global Ministries, died unexpectedly at the end of June. See more from Global Ministries: https://umcmission.org/news-statements/global-ministries-grieves-at-the-death-of-rev-edgar-avitia-legarda/ and UMNews: https://www.umnews.org/en/news/global-ministries-staffer-mourned-near-and-far.

Connexio hope and develop Issues Annual Report: The Swiss United Methodist mission agencies released their annual report on their work with partners around the world, including in Cambodia, DR Congo, and Latin America: https://connexio.ch/wp-content/uploads/2023/06/Connexio-Jahresbericht-2022_23_web3.pdf (in German)

UM & Global 10th Anniversary Stats: Content

Today's post is by UM & Global blogmaster Dr. David W. Scott, Mission Theologian at the General Board of Global Ministries. The opinions and analysis expressed here are Dr. Scott's own and do not reflect in any way the official position of Global Ministries.

This blog is sponsored by the Association of Methodist Professors of Mission (formerly United Methodist Professors of Mission). At the AMPM meeting four weeks ago, I (David) offered a 10th anniversary update on the blog. After having shared statistics and reflections from that report about contributors in a previous blog post, in this post, I want to share in this post some statistics and reflections on blog content and the achievements of the blog.

Content

The tagline for UM & Global is "Dedicated to fostering conversations about the global nature of The United Methodist Church." Following that tagline, the blog has sought to publish material about mission, especially international mission, in the UMC, stories about and analysis of the UMC outside the United States, and stories about and analysis of denomination-wide news and trends, especially when these trends cross national boundaries.

If one looks at the "big bucket" tags that I have used to categorize UM & Global material, one sees the above foci reflected in the tags used to label content on the blog. In descending order of frequency of use, the most popular categories of content have been mission, global ecclesiology, theology, history, culture and diversity, global social issues, ecumenical and interreligious relationships, migration, central conferences, international partnerships, evangelism, reciprocal relationships, women, connectionalism, health, and education.

Looking at more specific tags, one sees General Conference, Africa, the United States, LGBT, resources, money, the Philippines, coronavirus, and A Way Forward added to the list. These categories reflect the geographic distribution of The United Methodist Church, its recent denomination-wide foci, and my own interests in talking about how money and resources shape the church and mission.

In terms of specific pieces, Pete Bellini's two pieces on "Global Mental Health and the Church" are the first and eighth most popular pieces of all time on the site. Dana L. Robert's piece "The 'Other' Issue of Gender: What Happens to United Methodist Women Leaders?" is the second most popular piece, and my piece "American UMC is a white people problem" is third.

UM & Global has also sought to create resources for those teaching and learning about mission and the global church. Among those resources are our Collections (compilations of articles on a theme) and YouTube playlists to help people access content (created by others) on topics related to mission and the global church.

Achievements

Ultimately, the question of significance is less about how much of something one has done and more about the impact of that work on others. In the regard, I think UM & Global and its contributors can feel some justifiable satisfaction. Articles from UM & Global have been widely read and discussed by those in the church. They have also been cited in academic publications and other blogs. In this regard, the blog has been able to strike a rare balance between accessibility to non-academic readers in the church and (enough) respectability among academic audiences.

Much of the content of UM & Global has been part of overarching series. Some of these series have had an impact beyond their individual component blog posts. The commentary series on Grace Upon Grace, one of the first series on the blog, helped re-spark interest in that document. A series of comments on Wonder, Love, and Praise, the draft ecclesiology document for the UMC, helped push revision of that document into Sent In Love in a more missional direction.

While it has not always been easy work to put together a consistent stream of reasonably high quality content, it has been satisfying work, and I (David) am grateful to the Association of Methodist Professors of Mission for the opportunity to take this project and run with it. I hope the results have served and will continue to serve to build up the church as a diverse, global body, deeply engaged in God's mission.

David W. Scott: Differing trajectories of separation

Today's post is by UM & Global blogmaster Dr. David W. Scott, Mission Theologian at the General Board of Global Ministries. The opinions and analysis expressed here are Dr. Scott's own and do not reflect in any way the official position of Global Ministries. This piece originally appeared as a commentary on the United Methodist News Service site and is republished here with permission.

In a recent commentary, I noted that connectionalism has organizational, relational and theological dimensions. I pointed out that the current wave of separations from The United Methodist Church raises questions about the possibilities of ongoing connectionalism among the congregations and conferences that have historically made up the denomination.

In this commentary, I will emphasize that the question of future connectionalism depends not only on the type of connectionalism — organizational, relational or theological — but also on how that process of separation looks.

Separation plays out in different ways, and differing trajectories have big implications for future connectionalism. Recent examples from Europe and the United States help illustrate.

Europe
In mid-March, the Northern Europe and Eurasia Central Conference held a special session. One purpose was to act on proposals by the Eurasia Episcopal Area and the Estonia District of the Estonia Annual Conference to separate from The United Methodist Church. However, the two separations are playing out differently from each other, as are the separations of Bulgaria and the Slovak Republic of the Central and Southern Europe Central Conference.

Last year, branches of The United Methodist Church in Bulgaria and the Slovak Republic decided unilaterally to exit the church immediately and to join the Global Methodist Church. (Romania voted with the rest of the Bulgaria-Romania Provisional Annual Conference to leave The United Methodist Church but has not yet done so.) Bishop Patrick Streiff ruled that in so doing, the Bulgaria-Romania Provisional Annual Conference violated church law, a view shared by some Judicial Council members.

Regardless of the legality under church law, the separations occurred, and the church in both countries joined the Global Methodist Church. This has, at least for now, completely ended formal, organizational connectionalism between The United Methodist Church and Methodists in Bulgaria and the Slovak Republic and effectively terminated most relational connections as well.

Last summer, Estonia also voted to withdraw from The United Methodist Church. Estonian Methodists, however, opted not to leave immediately but, rather, to give themselves a year to negotiate with Bishop Christian Alsted and the Northern Europe and Eurasia Central Conference to create a departure process. Moreover, they intend to become autonomous rather than to join the Global Methodist Church.

The result of that year of negotiation was a formal motion adopted by the central conference to approve Estonian separation. The motion requires the Estonian church and The United Methodist Church to work together on various transitional aspects and includes an “agreement of mutual respectful relationships for the future.”

Thus, the agreement seeks to preserve some degree of relational connectionalism, even as organizational connectionalism shifts. It is unclear if any organizational connectionalism will continue after the short-term cooperation around the separation process, especially since the path Estonia is taking is not formally recognized by worldwide United Methodist polity.

The annual conferences of the Eurasia Episcopal Area voted last December to seek to become an autonomous church by following Paragraph 572 of the Book of Discipline, the official pathway laid out for church branches outside the United States to depart from the denomination.

While Bulgaria and the Slovak Republic’s decision was immediate, the Eurasian process will be slow. Paragraph 572 requires signoff by the annual conferences involved, the central conference, the Standing Committee on Central Conference Matters and the General Conference. The Eurasian Episcopal Area’s decision to select this more onerous process may, ultimately, have more to do with features of Russian law than with church politics.

Nevertheless, this path leaves more options open for future connections. The Eurasian request currently seeks autonomy but not future affiliation with The United Methodist Church (“autonomous” and “autonomous affiliated” being separate categories in United Methodist polity). Moreover, in their resolutions for autonomy, two of the four Russian annual conferences mention “possible affiliation with a new Methodist denomination,” presumably the Global Methodist Church. If the Eurasia Episcopal Area joins the GMC, that step would probably foreclose any future connectionalism with The United Methodist Church. If they remain autonomous, however, going through a by-the-rules separation process would facilitate ongoing relational connections with those who remain in the denomination.

Thus, three different paths to separation in Europe have created three different trajectories in terms of future connectionalism (relational and organizational) with The United Methodist Church.

United States
In the United States as well, different trajectories toward separation from the denomination produce different implications for the future of connections between churches, whether leaving or staying. While separations or disaffiliations have been governed in the United States by Paragraph 2553, approaches by annual conferences and churches leaving the denomination have ranged between cooperative and antagonistic. In some instances, the conflict has escalated to lawsuits by churches seeking to leave. In other instances, charges and countercharges of misrepresentation and manipulation have resulted.

Such acrimony makes a Michigan congregation’s recent decision to separate all the more interesting. Cornerstone United Methodist Church, the church with the largest attendance in the Michigan Annual Conference, recently voted to disaffiliate and become nondenominational.

One might assume that opting to become nondenominational means rejecting connectionalism, but the Rev. Ken Nash, Cornerstone’s pastor, said, “We like being networked and connected. We love the idea of connectionalism.” While this statement might seem surprising, Nash continued, “We want to have connection in the future. It just doesn’t have to be as formalized.”

In other words, Cornerstone wants connectionalism that is more relational and less organizational. Cornerstone’s hope to maintain such connectionalism with The United Methodist Church is further evidenced by their intention to work with the annual conference to help provide for members who wish to remain United Methodist and their intention to continue supporting La Nueva Esperanza United Methodist Church in Grand Rapids. But this move would also allow them to “be in relationship with other denominations,” as the Michigan Conference article announcing the change said.

Cornerstone United Methodist Church is certainly an exceptional case among disaffiliating U.S. churches because of the degree to which they seem intentional about maintaining a connection to The United Methodist Church. And it matters that they are becoming nondenominational rather than joining the Global Methodist Church.

Across the United States, disaffiliating churches are opting for a variety of post-UMC futures by joining the Global Methodist Church or other denominations such as the Free Methodist Church or by becoming independent and experimenting with other new denominational or connectional forms.

Therefore, as with different national branches of Methodism in Europe, congregations in the United States have approached the process of separation and the anticipated denominational status of separating church in various ways. These different approaches set up different trajectories toward varying levels and forms of ongoing connectionalism (or not).

The question, “In what way, if any, will those departing The United Methodist Church and those staying be in connection?” does not have an answer. It is a question with dozens, even thousands, of answers as different congregations, groups of congregations and United Methodist conferences around the world decide how separation will occur and what will follow it.

The denomination’s future in the United States is not yet entirely clear and cannot yet be fully anticipated. While it is easy for Americans to point to the reunification of the Methodist Episcopal, Methodist Episcopal South and Methodist Protestant churches, we can find only one example of separated churches reuniting.