Dedicated to fostering conversations about the global nature of The United Methodist Church
Friday, August 30, 2019
Recommended Viewing: UM Creation Care Summit Videos
Videos of presentations from the 2019 UM Creation Care Summit are now available on YouTube. These videos include both keynote presenters and workshop leaders. For those who were unable to attend the event, these videos provide a good resource to help local churches and students identify the state of the conversation about creation care in the UMC and what actions faithful United Methodists are taking to address this missional concern. A UMNS story about the event provides a background.
Wednesday, August 28, 2019
With, Not About, the Central Conferences
Today's post is by UM & Global blogmaster Dr. David W. Scott, Director of Mission Theology 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.
During General Conference 2019 and since then, queer United Methodists and their allies have had an important slogan: "with, not about."
This slogan indicates that The United Methodist Church should not talk about LGBTQ+ persons in a way that does not include them in the conversation. Instead, the church should talk with them when discerning matters related to their lives so that their perspectives and insights can inform the whole body's decision-making. This commentary by Jorge Lockward gives a good introduction into the problems that arise when the church talks about without talking with.
A quick review of mission history also shows many of the problems of talking about, not with. Missionaries who sought to impose their cultural understandings upon potential converts without seeking to understand the world and the gospel through the eyes of others often did much harm and were much less effective in sharing God's good news. Those missionaries who were most successful and most beloved by the people among whom they ministered were those who were willing to talk with, not about, native peoples and to learn from and be transformed by them.
Thus, this principle of "with, not about" follows important missional insights from the last century. I have written elsewhere about how mission is a conversation about God's good news, where those conversations take place in the context of relationships across boundaries. Conversation is never one-sided. A conversation about the good news that God has for LGBTQ+ persons is a conversation that must involve them and be informed by their understandings of what is good and how God brings about newness in the world.
Conversation does not presume that one side's pre-existing views will predominate. It is instead a space for each side to learn from and be informed by the other. Ideally, this process of mutual learning will allow God to create something new through that interaction reveals God's goodness in a way that goes beyond the ways that any one party understood at the beginning. But that transformation cannot happen if not all parties feel like they have been heard in the conversation.
Thus, the principle of "with, not about" is a good one and should be affirmed in its usage for the LGBTQ+ community. Yet it should also be extended beyond its present usage.
If it is important to include LGBTQ+ persons as marginalized people in conversations that directly impact their lives and their place in the church, then when we are having conversations that directly impact the lives and place in the church of other marginalized groups, we must have those conversations with and not just about those groups.
In particular, in discerning the future of The United Methodist Church, we must have conversations with, not about, persons in the central conferences.
The possibility of breaking apart the UMC is an issue that directly impacts the lives and the place in the church of members in the central conferences, whose views and voices have traditionally been marginalized in the church. US United Methodists must talk with, not about, those in the central conferences regarding what our relationships will look like in the future, how we can be the church together, and what God is saying to us as a group at this moment.
Note here that I am advocating that we talk about the nature of the relationships we have. I am not saying that pre-existing central conference views on sexuality should predominate. Sexuality is one issue that US United Methodists need to hear more from central conference sisters and brothers, in part so that our understanding of their concerns and perspectives can go beyond stereotypes and charicatures, but it is a part and not the whole of the conversation we need to have.
The real conversation we need to have together is what our mutual relationships will and should look like in the future. There have been several plans that have already come out proposing one way or another of splitting The United Methodist Church. From what I can tell, all of these plans have been drafted by US Americans with the impacts on US Americans as their main concern. To my knowledge, none of the plans thus far have been significantly informed by talking with United Methodists in the central conferences. The plans address the status of those in the central conferences, but in a way that is much more about than with.
This is not an acceptable way to try to discern the future of United Methodism for several reasons. First, it violates the ethical and missional principles set forth in the slogan of "with, not about." Second, from a practical perspective it is likely to fail. Central conference delegates are not likely to vote for any plan that they do not think takes them or their interests into consideration, and no plan is likely to pass without significant central conference support.
The principles of "with, not about" the central conferences is why I'm eagerly waiting to see what comes out of the group led by Bishop Yambasu. That seems to me to be one of the few conversations about the future of the church right now that is following the principle of "with, not about" the central conferences.
Yet whatever form it takes, for United Methodists to figure out a future, even a future of division into multiple bodies, it is crucial that those conversations happen with, not about, all those impacted by such significant decisions - LGBTQ+ persons and those in the central conferences both.
During General Conference 2019 and since then, queer United Methodists and their allies have had an important slogan: "with, not about."
This slogan indicates that The United Methodist Church should not talk about LGBTQ+ persons in a way that does not include them in the conversation. Instead, the church should talk with them when discerning matters related to their lives so that their perspectives and insights can inform the whole body's decision-making. This commentary by Jorge Lockward gives a good introduction into the problems that arise when the church talks about without talking with.
A quick review of mission history also shows many of the problems of talking about, not with. Missionaries who sought to impose their cultural understandings upon potential converts without seeking to understand the world and the gospel through the eyes of others often did much harm and were much less effective in sharing God's good news. Those missionaries who were most successful and most beloved by the people among whom they ministered were those who were willing to talk with, not about, native peoples and to learn from and be transformed by them.
Thus, this principle of "with, not about" follows important missional insights from the last century. I have written elsewhere about how mission is a conversation about God's good news, where those conversations take place in the context of relationships across boundaries. Conversation is never one-sided. A conversation about the good news that God has for LGBTQ+ persons is a conversation that must involve them and be informed by their understandings of what is good and how God brings about newness in the world.
Conversation does not presume that one side's pre-existing views will predominate. It is instead a space for each side to learn from and be informed by the other. Ideally, this process of mutual learning will allow God to create something new through that interaction reveals God's goodness in a way that goes beyond the ways that any one party understood at the beginning. But that transformation cannot happen if not all parties feel like they have been heard in the conversation.
Thus, the principle of "with, not about" is a good one and should be affirmed in its usage for the LGBTQ+ community. Yet it should also be extended beyond its present usage.
If it is important to include LGBTQ+ persons as marginalized people in conversations that directly impact their lives and their place in the church, then when we are having conversations that directly impact the lives and place in the church of other marginalized groups, we must have those conversations with and not just about those groups.
In particular, in discerning the future of The United Methodist Church, we must have conversations with, not about, persons in the central conferences.
The possibility of breaking apart the UMC is an issue that directly impacts the lives and the place in the church of members in the central conferences, whose views and voices have traditionally been marginalized in the church. US United Methodists must talk with, not about, those in the central conferences regarding what our relationships will look like in the future, how we can be the church together, and what God is saying to us as a group at this moment.
Note here that I am advocating that we talk about the nature of the relationships we have. I am not saying that pre-existing central conference views on sexuality should predominate. Sexuality is one issue that US United Methodists need to hear more from central conference sisters and brothers, in part so that our understanding of their concerns and perspectives can go beyond stereotypes and charicatures, but it is a part and not the whole of the conversation we need to have.
The real conversation we need to have together is what our mutual relationships will and should look like in the future. There have been several plans that have already come out proposing one way or another of splitting The United Methodist Church. From what I can tell, all of these plans have been drafted by US Americans with the impacts on US Americans as their main concern. To my knowledge, none of the plans thus far have been significantly informed by talking with United Methodists in the central conferences. The plans address the status of those in the central conferences, but in a way that is much more about than with.
This is not an acceptable way to try to discern the future of United Methodism for several reasons. First, it violates the ethical and missional principles set forth in the slogan of "with, not about." Second, from a practical perspective it is likely to fail. Central conference delegates are not likely to vote for any plan that they do not think takes them or their interests into consideration, and no plan is likely to pass without significant central conference support.
The principles of "with, not about" the central conferences is why I'm eagerly waiting to see what comes out of the group led by Bishop Yambasu. That seems to me to be one of the few conversations about the future of the church right now that is following the principle of "with, not about" the central conferences.
Yet whatever form it takes, for United Methodists to figure out a future, even a future of division into multiple bodies, it is crucial that those conversations happen with, not about, all those impacted by such significant decisions - LGBTQ+ persons and those in the central conferences both.
Monday, August 26, 2019
Recommended Viewing: The US & the Central Conferences at the UM Scholars Conference
While much of the Post-Way-Forward Gathering of UM Scholars focused on the US context, a few presentations looked at the relationship between the US and the Central Conferences.
Darryl W. Stephens presented on "United Methodism at the End of White Christian America." In his piece, he argued that the current conflicts in the UMC have their roots in a world in which white Christians were a dominant cultural force in America, and Americans were the dominant force in the UMC. Yet, white Christianity no longer holds the same dominant place in this country, and the UMC as a denomination has become increasingly less American and more international in its membership. Stephens closes by arguing that "General Conference must address the primary, urgent, pervasive, and political nature of the global challenges in the UMC."
Anne Burkholder's presentation on fine-grained attention to vote counts, however, indicates just how difficult building coalitions for change in the UMC is. She notes how the conversation is at very different places in different countries. Burkholder explains how, despite a centrist-progressive wave at GC2020 delegate elections in the US, US delegates along cannot push forward changes on their own. Yet, as Burkholder notes, it matters what the question is when it comes to anticipating central conference responses. Among the potential questions Burkholder examines is the proposal to create a separate US structure/region/central conference.
Taken together, Stephens' and Burkholders' presentations highlight the important of Americans having conversations "with not about" central conferences regarding the future of the church, a theme I will expand upon in a subsequent post.
Darryl W. Stephens presented on "United Methodism at the End of White Christian America." In his piece, he argued that the current conflicts in the UMC have their roots in a world in which white Christians were a dominant cultural force in America, and Americans were the dominant force in the UMC. Yet, white Christianity no longer holds the same dominant place in this country, and the UMC as a denomination has become increasingly less American and more international in its membership. Stephens closes by arguing that "General Conference must address the primary, urgent, pervasive, and political nature of the global challenges in the UMC."
Anne Burkholder's presentation on fine-grained attention to vote counts, however, indicates just how difficult building coalitions for change in the UMC is. She notes how the conversation is at very different places in different countries. Burkholder explains how, despite a centrist-progressive wave at GC2020 delegate elections in the US, US delegates along cannot push forward changes on their own. Yet, as Burkholder notes, it matters what the question is when it comes to anticipating central conference responses. Among the potential questions Burkholder examines is the proposal to create a separate US structure/region/central conference.
Taken together, Stephens' and Burkholders' presentations highlight the important of Americans having conversations "with not about" central conferences regarding the future of the church, a theme I will expand upon in a subsequent post.
Friday, August 23, 2019
Plan Now: Wyandotte Land Return
Global Ministries' founding 200 years ago was inspired by the work of John Stewart, a self-appointed African-American missionary to the Wyandotte/Wynadott/Wyandot Native Americans in Ohio. Stewart's work led to the conversion of Chief Mononcue, Chief Between-the-Logs, and many other Wyandotte, leading to the formal establishment of the Wyandotte Church and Mission.
When the Wyandotte were expelled from their land in 1843, they negotiated with the US federal government for the Methodist Episcopal Church to receive the land on which the church building sat, and Global Ministries has held that land in trust ever since.
On September 21 of this year, Global Ministries will return that land to the Wyandotte Nation of Oklahoma in a public ceremony in Upper Sandusky, OH.
More information about the land return can be found through a Global Ministries press release and an article from the Oklahoma Indian Missionary Conference.
To register to attend the land return, visit this Global Ministries page.
When the Wyandotte were expelled from their land in 1843, they negotiated with the US federal government for the Methodist Episcopal Church to receive the land on which the church building sat, and Global Ministries has held that land in trust ever since.
On September 21 of this year, Global Ministries will return that land to the Wyandotte Nation of Oklahoma in a public ceremony in Upper Sandusky, OH.
More information about the land return can be found through a Global Ministries press release and an article from the Oklahoma Indian Missionary Conference.
To register to attend the land return, visit this Global Ministries page.
Wednesday, August 21, 2019
Knut Refsdal: Consensus-based processes in the church
Today's post is by Rev. Knut Refsdal, District Superintendent for The United Methodist Church in Norway. Rev. Refsdal here explains the consensus-decision making model used at this year's Norway Annual Conference meeting.
Given the situation the church finds itself in after the specially called session of the General Conference earlier this year, there was a great deal of excitement before our Annual Conference in Norway in June. It was therefore of great importance how the various cases were handled.
From the Cabinet's point of view, we decided early on that we would try to facilitate consensus-based processes. This is a process where we search for a common opinion without using formal voting and where we engage in a genuine and respectful dialogue. This is important for a church. As a church, we are called to work against all forms of divisions so that God's reconciled fellowship can become visible. We do this also in the way decisions are made.
Consensus doesn’t necessarily mean that everyone agrees. We also say that we have reached consensus when one of the following happens: Either that all those who have the right to make decisions agree on a result or most agree and that those who disagree accept that they have been heard and that they can live with the result. Thus, agreement on a result is not limited to confirming the wording of a proposal. It may also be that a consensus has been reached on another result, such as agreeing to reject a proposal, referring a case to further processing or confirming that one can take different positions in relation to the case in question.
Consensus is a willingness to explore and develop alternative ways of decision-making than what are often called "parliamentary methods." The latter aims to structure debates and proposals in such a way that they can lead to majority decisions. We know these methods very well in the church These are not methods that emphasize a goal of unity, nor are they methods that necessarily foster collaboration and broad participation and inclusion. I would say the contrary, these often promote factions with the result that one easily ends up with winners and losers in a process, which can be detrimental to internal relationships and make decisions more difficult to implement.
The goals for consensus processes are therefore: Better decisions, better implementation of decisions and better group relationships.
The following are some key principles that underpin consensus as a form of decision:
Inclusive and participatory: In a consensus process, everyone affected by a decision is included and encouraged to participate and contribute towards a final decision. Likewise, the goal is to address the needs of everyone involved in the process. Consensus is therefore a search for common opinion, understanding and will without the use of formal voting and where one strives for more voices to be heard.
Consensus seeking: Consensus is a process that seeks to reach as much consensus as possible on a decision. There is therefore a great deal of room for dialogue, consultation, exploration, questions, reflection and cooperation that increases respect and understanding.
Process-oriented: Consensus emphasizes the process towards a decision, not just the result. Therefore, all participants' views and perspectives are respected and appreciated. This means that one invests a lot also in the way a decision is made, not just in the decision itself.
Collaborative oriented: Consensus is dependent on the willingness to co-operate. All participants are encouraged to help shape matters in such a way that it can lead to a result that safeguards everyone's concerns. This is based on the belief that, by listening to everyone's perspectives, the community is better able to make decisions that most people can agree on. Consensus therefore presupposes that everyone listens with openness and humility in order to also seek the insight of others, and this implies an attitude of respectful expectation since everyone is working towards a common goal. In the concept of consensus, there is therefore an expectation of a willingness to put the interests of the whole above one’s own preferences. In locked situations, therefore, all parties must be encouraged to work together to find solutions that everyone can live with.
Relationship-building: Consensus seeks to build good group relationships through decision-making. This is intended both to create a foundation for future decisions and to improve the implementation of decisions.
At our Annual Conference, there were three proposals on the table regarding the decisions at the specially called session of the General Conference: One proposal supported the Traditional Plan. Another proposal included a statement for full inclusion. A third proposal called for more theological studies. Many voiced their opinion in the dialogue and two more proposals were presented.
It was clear, during the exploring period, which often is the starting point in a consensus-based decision-making process, that there was a solid majority for full inclusion. But there were no ordinary votes on the proposals. Instead a consensus process was used to guide the conference to a broadest possible consensus on the matter. Every delegate was given orange and blue colored papers to indicate agreement or disagreement. The minority was given time to voice their concerns and the proposals were adjusted accordingly.
The people behind the different proposals were asked to work on a joint proposal, weighted by the consensus indications given. They came back with a single proposal that included:
• an agreement that the large majority wants full inclusion.
• a willingness to respect the view of the minority that wants to uphold the discipline.
• a strong determination to keep TUMC in Norway together.
• to establish a broad commission to seek a way to fully include LGBTQ+ persons and map consequences for the discipline, finances, organization and international connections.
• to deliver a report to the Annual Conference 2020 for deliberations and actions.
The church in Norway is not of one mind in this matter, but the will of the majority is clear and the majority is willing to make concessions to include as many as possible. This achieved a consensus and a broad platform for our upcoming work for the next year.
Given the situation the church finds itself in after the specially called session of the General Conference earlier this year, there was a great deal of excitement before our Annual Conference in Norway in June. It was therefore of great importance how the various cases were handled.
From the Cabinet's point of view, we decided early on that we would try to facilitate consensus-based processes. This is a process where we search for a common opinion without using formal voting and where we engage in a genuine and respectful dialogue. This is important for a church. As a church, we are called to work against all forms of divisions so that God's reconciled fellowship can become visible. We do this also in the way decisions are made.
Consensus doesn’t necessarily mean that everyone agrees. We also say that we have reached consensus when one of the following happens: Either that all those who have the right to make decisions agree on a result or most agree and that those who disagree accept that they have been heard and that they can live with the result. Thus, agreement on a result is not limited to confirming the wording of a proposal. It may also be that a consensus has been reached on another result, such as agreeing to reject a proposal, referring a case to further processing or confirming that one can take different positions in relation to the case in question.
Consensus is a willingness to explore and develop alternative ways of decision-making than what are often called "parliamentary methods." The latter aims to structure debates and proposals in such a way that they can lead to majority decisions. We know these methods very well in the church These are not methods that emphasize a goal of unity, nor are they methods that necessarily foster collaboration and broad participation and inclusion. I would say the contrary, these often promote factions with the result that one easily ends up with winners and losers in a process, which can be detrimental to internal relationships and make decisions more difficult to implement.
The goals for consensus processes are therefore: Better decisions, better implementation of decisions and better group relationships.
The following are some key principles that underpin consensus as a form of decision:
Inclusive and participatory: In a consensus process, everyone affected by a decision is included and encouraged to participate and contribute towards a final decision. Likewise, the goal is to address the needs of everyone involved in the process. Consensus is therefore a search for common opinion, understanding and will without the use of formal voting and where one strives for more voices to be heard.
Consensus seeking: Consensus is a process that seeks to reach as much consensus as possible on a decision. There is therefore a great deal of room for dialogue, consultation, exploration, questions, reflection and cooperation that increases respect and understanding.
Process-oriented: Consensus emphasizes the process towards a decision, not just the result. Therefore, all participants' views and perspectives are respected and appreciated. This means that one invests a lot also in the way a decision is made, not just in the decision itself.
Collaborative oriented: Consensus is dependent on the willingness to co-operate. All participants are encouraged to help shape matters in such a way that it can lead to a result that safeguards everyone's concerns. This is based on the belief that, by listening to everyone's perspectives, the community is better able to make decisions that most people can agree on. Consensus therefore presupposes that everyone listens with openness and humility in order to also seek the insight of others, and this implies an attitude of respectful expectation since everyone is working towards a common goal. In the concept of consensus, there is therefore an expectation of a willingness to put the interests of the whole above one’s own preferences. In locked situations, therefore, all parties must be encouraged to work together to find solutions that everyone can live with.
Relationship-building: Consensus seeks to build good group relationships through decision-making. This is intended both to create a foundation for future decisions and to improve the implementation of decisions.
At our Annual Conference, there were three proposals on the table regarding the decisions at the specially called session of the General Conference: One proposal supported the Traditional Plan. Another proposal included a statement for full inclusion. A third proposal called for more theological studies. Many voiced their opinion in the dialogue and two more proposals were presented.
It was clear, during the exploring period, which often is the starting point in a consensus-based decision-making process, that there was a solid majority for full inclusion. But there were no ordinary votes on the proposals. Instead a consensus process was used to guide the conference to a broadest possible consensus on the matter. Every delegate was given orange and blue colored papers to indicate agreement or disagreement. The minority was given time to voice their concerns and the proposals were adjusted accordingly.
The people behind the different proposals were asked to work on a joint proposal, weighted by the consensus indications given. They came back with a single proposal that included:
• an agreement that the large majority wants full inclusion.
• a willingness to respect the view of the minority that wants to uphold the discipline.
• a strong determination to keep TUMC in Norway together.
• to establish a broad commission to seek a way to fully include LGBTQ+ persons and map consequences for the discipline, finances, organization and international connections.
• to deliver a report to the Annual Conference 2020 for deliberations and actions.
The church in Norway is not of one mind in this matter, but the will of the majority is clear and the majority is willing to make concessions to include as many as possible. This achieved a consensus and a broad platform for our upcoming work for the next year.
Monday, August 19, 2019
Recommended Reading/Listening: Renee Bach and the White Savior Complex
Recently, NPR ran a thorough story about Renee Bach, an American woman who ran a critical care center in Uganda for undernourished children. Bach ran her care center as a Christian mission endeavor, directly motivated by her faith and relying on US church support.
Despite lacking any medical training, education beyond a high school diploma, or appropriate licensure, Bach was involved in providing medical care for severely undernourishing children, over a hundred of whom died in her care. She is now being sued in Ugandan civil court on behalf of the mothers of two of the children that died.
As a missiologist, Bach's story struck me as an extreme and horrific example of some of the negative aspects of American mission abroad, in particular the "White Savior Complex" - the notion that middle-class or well-to-do white Americans working in impoverished contexts can transform those contexts just becuase of the privileges associated with their background, regardless of any skills, expertise, or knowledge they may possess.
For those looking to learn more about the White Savior Complex, the Failed Missionary website ran a three-part podcast about this topic. Each podcast is about 70 minutes long and is hosted by Corey Pigg of Failed Missionary and Emily Worrall of Barbie Savior.
Despite lacking any medical training, education beyond a high school diploma, or appropriate licensure, Bach was involved in providing medical care for severely undernourishing children, over a hundred of whom died in her care. She is now being sued in Ugandan civil court on behalf of the mothers of two of the children that died.
As a missiologist, Bach's story struck me as an extreme and horrific example of some of the negative aspects of American mission abroad, in particular the "White Savior Complex" - the notion that middle-class or well-to-do white Americans working in impoverished contexts can transform those contexts just becuase of the privileges associated with their background, regardless of any skills, expertise, or knowledge they may possess.
For those looking to learn more about the White Savior Complex, the Failed Missionary website ran a three-part podcast about this topic. Each podcast is about 70 minutes long and is hosted by Corey Pigg of Failed Missionary and Emily Worrall of Barbie Savior.
Friday, August 16, 2019
Recommended Viewing: Hilde Marie Movafagh on the Divide over LGBTQ Issues in the UMC in Europe
Rev. Hilde Marie Movafagh, the rector of the United Methodist Seminary in Oslo, made a presentation at the Post-Way-Forward Gathering of UM Scholars last week in Dallas entitled, "The Iron Curtain is Back: The United Methodist Church in Europe in the aftermath of GC2019." The presentation provides an overview of the differences in thinking on the place of LGBTQ persons in the church between Western and Eastern Europe and the resultant tensions within the UMC in Europe. The 15 minute-long presentation is an excellent overview for anyone wanting to better understand how the fallout of GC2019 is affecting United Methodism in Europe.
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