The Duel

Unity in the midst of theological diversity is by far the most difficult task of the church. It is also the most deeply converting witness to the world when people DO get along with one another.  Why else did Jesus pray in the Garden of Gethsemane (John 17) for unity for his followers on the night before his death?  He well knew the power of unity among believers and how humans struggle with it. This is very true at this moment in the United Methodist Church. 

A look at the early church, as recorded in the Book of Acts, shows it does not take long for the church to be embroiled in interpersonal angst. It began with the issue of who gets served at the daily distribution of food (Acts 6).  Then Stephen is stoned to death for theological disagreements with the religious leaders of his time (Acts 7). Peter gets into a hot debate with his fellow Christians over Gentile conversions (Acts 11). Similarly, Paul and Barnabas are questioned about the acceptance of Gentiles in something resembling a session of General Conference in Acts 15.  It boils down to “who is IN and who is OUT.” 

The history of humanity is a continuous, unhappy saga of self-centeredness.  None of us are exempt from the sin of believing our people, our beliefs, our way, our spin on things is the right and only way.  Along with this attitude comes criticism of those on the “other” side. 

Now at this time in our denomination's history the practice of homosexuality, the ordination of lesbian and gay pastors and the performing of same-gender weddings are the issues that divide us most.  American society is turning increasingly toward open acceptance as more states issue same-gender marriage licenses, the armed forces have ended their don't ask, don't tell policy, and popular media depicts positive examples of LGTBQ people on a daily basis.

Response to the open letter addressed to me and read during a news conference at Arch Street UMC on December 16

I bid you grace and peace from the Lord Jesus Christ. I appreciate your passion for social justice for all people and your letter of concern specifically on behalf of all LGBT members in the church. I agree that we are in a time of turmoil over differences in opinion and theology with regard to human sexuality.

I ask you to:

• Intentionally work to build relationships with those, who are Christians like yourself, who believe differently than you do theologically.
  
• Acknowledge that there is pain and hurt on both sides of this house. 
  
• Pray for God’s grace that we might build bridges of unity and conversation through the power ofthe Holy Spirit. 
  
• Acknowledge that a good many statements in our Book of Discipline are positive and nondiscriminatory:  Paragraph 162J – Certain basic human rights and civil liberties are due all persons. We are committed to supporting those rights and liberties for all persons, regardless of sexual orientation.  Paragraph 162-III – We support the basic rights of all people to equal access to housing, education, communication, employment, medical care, legal redress for grievances, and physical protection. We deplore acts of hate or violence against groups or persons based on race, color, national origin, ethnicity, age, gender, disability, status, economic condition, sexual orientation, gender identity or religious affiliation. Paragraph 161 F - All persons, regardless of age, gender, marital status, or sexual orientation, are entitled to have their human and civil rights ensured and to be protected against violence. Paragraph 161 F (further states) We affirm that all persons are individuals of sacred worth created in the image of God. We affirm that God’s grace is available to all. We will seek to live together in Christian community, welcoming, forgiving and loving one another, as Christ as loved and accepted us. We implore families and churches not to reject or condemn lesbian and gay members and friends. We commit ourselves to be in ministry for and with all persons.
• Acknowledge that the church trial created a great deal of public outcry against the UM position around this social issue. Much positive attention has been given to progressive position as a result of the trial and that some would like to continue to see more trials for that reason.
• Acknowledge that I am bishop to all and am called to the unconditional love extended to the spectrum of theological perspectives.

Per your request I acknowledge that: 

• Our LGBT sisters and brothers are of sacred worth regardless of their sexual orientation(Paragraph 161F) or gender identity.  
  
• Several statements in our Book of Discipline are discriminatory (forbidding ordination of homosexual persons, forbidding the performing of same-gender marriages and considering the practice of homosexuality incompatible with Christian teaching).   There appear to be contradictions between the many affirming statements (mentioned earlier) and these statements. This has led to confusion by many from the outside of the church wondering how we can talk out of two sides of our mouth. 
  
• Church trials around the chargeable offenses that relate to the LGTB community are not helpful.
They use time, resources, and energy that could be better used for the ministry of the church. I will continue to try in every way, as far as it depends on me, to not have church trials.
• I will commit to continuing to call the church to its main mission: preaching the gospel of Jesus Christ to the world, making disciples and transforming the world through the power of the spirit.

Peggy A. Johnson, Bishop

Nelson Mandela: Leading the Way to Forgiveness

Former South African President Nelson Mandela is remembered in death, as he was revered in life, for many good  reasons.  He was a bold, courageous leader who made a firm stand against injustice, calling not only his nation toward change and repentance but also the world.  Yet, he was also a wise, loving leader who taught us to forgive. 

“Resentment is like drinking poison," Mandela warned, "and then hoping it will kill our enemies.”  Rather than hold onto self-destructive resentment, he taught us, “If you want to make peace with your enemy, you have to work with your enemy.  Then he becomes your partner.” 

President Mandela knew from experience that he had to forgive for his own sake.  “As I walked out the door towards the gate that would lead to my freedom," he realized, "I knew that if I didn’t leave my bitterness and hatred behind, I’d still be in prison.”  He observed in his own life, “You will achieve more in this world through acts of mercy than you will through acts of retribution.” 

This man of uncommon vision saw how those who sought to harm him and others, instead of listening and showing mercy, failed in all they did.  He knew that to ultimately reach the beautiful future that we all dream of there is a way to get there. 

“Two roads could be named Goodness and Forgiveness.”  Few of us travel those roads, even in the church.  We fail to do good for those who are crying out for justice and mercy; and we do not listen or respond to the cries of the needy. Then too often, we repeat the cycle of ugliness in the world, rather than forgive and show mercy and treat others with justice. 

Nelson Mandela was one of those rare persons who tried to walk on the roads of Goodness and Forgiveness.  He led his people through a time of healing with truth and reconciliation.  Healing is a long process, It was a lifelong struggle for Nelson Mandela, and it will be for us.  But it is a good struggle.

"I am not a saint," admitted the man affectionately known to his people as Madiba, "unless you consider a saint to be someone who fails but keeps on trying." Let us all strive to be saints by that definition, as we wage the good struggle and walk the two good roads where we find his footsteps leading the way.

Keeping the Covenant

First I would like to express my thanks for all of those who have been faithful to what they believe, during this difficult time of the church trial.

Keeping the covenant is very important; and when we don’t it weakens the unity of the church. But the covenant is not always kept; and it causes pain to those who feel betrayed.  The Book of Discipline of the United Methodist Church says that every United Methodist Church shall have a chartered fellowship of United Methodist Men (Paragraph 256.6).  Some pastors and laypersons believe that they can break the covenant and not follow this part of the Discipline.  They feel strongly that they should be free to break the covenant for the sake of their understanding of their local church’s call to ministry.  This action weakens the work of the United Methodist Men and, some believe, also the future of the United Methodist Church.

We also break our covenant when we give lip service to open itinerancy, but then a church refuses to receive their next pastor, who happens to be a woman or someone from a different racial ethnicity or someone who speaks English as a second language.  We break the covenant when we don’t make accommodations for persons with disabilities, who need accessible accommodation in order to participate in the life of the church.  We United Methodists, through our General Conference, say that we are a church that will offer Holy Communion in our worship at least weekly, and every week a person seeking this means of grace should be able to find it at our worship service.  But too often local-church tradition trumps the desires of the General Conference. 

The Bible reminds us that the law kills, but the Spirit gives life. The course we are traveling where we pick and choose those parts of the Discipline we want to keep is problematic. People often get into trouble when they break church law. It is why Martin Luther was excommunicated, John Wesley was shut out of pulpits and Martin Boehm was dismissed from his church for shaking hands with Phillip William Otterbein.  Diversity of opinion is never easy, but no matter what we personally believe, and I hope you believe passionately in what God has revealed to you, we are called to behave like the children of God.  We should not call fire down from heaven on those with whom we disagree.  We are to love the people with whom we disagree because we are on the same journey and that journey is to make disciples of Jesus Christ.

We are a divided church, but Christ calls us to unity.  It was his last prayer in the Garden of Gethsemane and he knew the power of a united front as the church was born in the world.  We need to get quiet before our God and listen and learn how to love each other like Christians in the face of our diversity.  I am sorry that our United Methodist system of church trials forces us to harm each other and break one of the oldest tenets of our tradition: “Do no harm.”  May we find ways of solving our differences in peace.  May we keep the whole covenant, and the heart of that covenant is Love.

Find Your Own Sand Creek

At a recent meeting of the Northeast Jurisdictional Committee on Native American Ministries at Drew Seminary in Madison, NJ the president, Cynthia Kent charged the group to “find your own Sand Creek.”  Sand Creek was the site of a tragic massacre of Native people in Colorado on November 29,  1864 at the hands of a group of US soldiers, led by a Methodist preacher, Colonel Chivington. This atrocity was one of the events that was mentioned at the “Act of Repentance Toward Healing of Relationships with Indigenous Peoples,” that was an important highlight of the United Methodist General Conference in 2012 in Tampa, Florida.  Next year there will be more moments of remembrance and repentance as the 150^th anniversary of this tragedy draws near.

When Cynthia called the people of the NEJ CONAM to “find your own Sand Creek” she was encouraging people to study their own local histories and discover things that happened that people need to remember for the purposes of reconciliation. Only as we revisit history, repent of the wrongs done and do the work of reconciliation can peace happen on this earth.  This is not only with Native American (American Indians, First Nation) people but all those who have suffered at the hands of majority culture people and experienced dehumanization, marginalization, rejection and even violence and death.

According to the Pennsylvania Historical and Museum Commission there was a heinous crime committed against Native American people in Conestoga, PA in December of 1763.  A group of colonists known as the Paxton Boys (who came from the Harrisburg area) traveled to Conestoga and burned their homes and murdered six Indians.  Those who had not been killed sought refuge in Lancaster where the people of the city locked them in a workhouse, hoping they would be kept safe.  Two weeks later the Paxton Boys hunted them down, broke into the workhouse and murdered 14 more Indian men, women and children.  Early in 1764 this same band from Paxton traveled to Philadelphia in an attempt to kill even more Indians.  Historians tell us that Benjamin Franklin himself convinced the Paxton Boys to return home without any further violence.  This they did but none of them were ever arrested or tried for the evil deeds inflicted upon these innocent people. 

That is our “Sand Creek” and as December approaches we need to remember and ponder this and other acts of evil done to innocent people in this world.  As we prepare for the coming of Christ as Advent approaches we sing about the Prince of Peace who is coming into the world and wonder what part can we play in peacemaking in this world today.  Start by finding where there is hurt and take time to listen, to be present and to find ways to make peace and reconciliation. 

Texts:

Brands, H.W. The First American: The Life and times of Benjamin Franklin, Anchor Books, New York. 2000

Brubaker, Jack. Massacre of the Conestogas: On the Trail of the Paton Boys in Lancaster County (PA). The History Press. 2010

Kenny, Kevin. Peaceable Kingdom Lost: The Paxton Boys and the Destruction of William Penn’s Holy Experiment. Oxford University Press. 2009.

Covered with Silver

The Methodist Episcopal Church in American began in 1784 at the Christmas Conference in Baltimore, Maryland. This meeting was planned at Barratts Chapel in Frederica, Delaware. There is a star on the floor there that reminds us of the famous meeting of Francis Asbury and Thomas Coke.  A new organized denomination of the Methodist movement of John Wesley in England began from that small beginning.  In 1884 the Methodist Episcopal Church in America celebrated its 100th anniversary.  At that centennial celebration Bishop Matthew Simpson of Philadelphia was one of the leading bishops, though he was near death at the time. A coin was minted for the occasion that had the face of Francis Asbury on one side and Bishop Simpson on the other side.  These coins were souvenirs of this wonderful milestone in Methodist history.

One hundred years later I was a young United Methodist pastor serving a 4-point charge in Frederick, Maryland in 1984.  I had only been ordained for 3 years when American Methodism turned 200. My husband was serving a 3-point charge at the same time and we had two small children.  Life was busy and full.  The General Conference of the United Methodist Church would be held in Baltimore that year and we brought our church members down on school buses to see that great musical extravaganza in the Baltimore Civic Center.  There was a souvenir coin minted for the bicentennial as there was for the centennial.  We bought these heavy brass coins  and put them in our pockets and remembered the grand and glorious celebration of our church’s rich history.

What a surprise to receive a little box from my father  that year with a necklace inside.  Dad was an antique collector and had somehow run across an original souvenir coin of the 1884 centennial.  He realized how precious this was given the celebration we were having for the bicentennial.  He had the coin dipped in silver and made into a necklace with a long silver chain. I remember showing it to church historians at the time and everyone agreed it was the real thing and that it was indeed a collector’s item.  The silver did not make much sense to people but it made a lot of sense to me.

My father had a friend who he knew for many years who was a silversmith.  Ray covered things in silver and polished silver and made silver jewelry.  Dad always loved silver and when he would find some antique or unique thing he would have Ray dip it in silver.  It was shiny and beautiful and made something drab and plain become something rich and valuable.  He often would find items that were silver that had tarnished from years of not being polished and he would recognize it for what it was and get Ray to polish it up and it was transformed into a glittering prize.  That is the kind of person my Dad was.  He saw the good in everyone, even the tarnished souls of life and was always willing to give and help and give people a second chance. He saw silver in everyone even covering them with the silver of forgiveness and dignity when necessary.

Ordinations online?

It has come to my attention that some of the people in our United Methodist family have gone on the internet and purchased ordination certificates from a number of websites.  Lay people as well as local pastors with limited sacramental privileges are getting these certificates.  Some have performed weddings and consecrated communion using the authority of these ordaining bodies.  Some have seen it as a way to qualify for tax exemptions. The process is very simple and it requires no seminary training, interviews or screening.  Literally anyone can become ordained and hold ministerial credentials using this method and some sites do not even charge for this service. 

This is not in any way condoned by the United Methodist Church, the Philadelphia Area, the bishop or the cabinets.  The process of ordination in the United Methodist Church is rigorous and intentionally thorough in order to protect the church and its people from those who could potentially do harm by a lack of training, theological grounding, experience and supervision.  The integrity of our process and Wesleyan heritage is diminished when people purchase ordinations for the sake of convenience.  I urge anyone holding such ordinations to go online and remove themselves from these organizations immediately.  I ask pastors and lay leaders to teach about the process of ministry and why our system, with its many requirements and standards, needs to be regarded as sacred, respected and non-negotiable.  It is an affront to those who have worked hard, studying many years in seminary, spending much money, making many personal sacrifices when others, maybe unknowingly, seek ordinations in an easy, anonymous way. 

Furthermore, anyone who has an ordination certificate has joined another denomination and is no longer a member of the United Methodist Church.   The Book of Discipline of the United Methodist Church (2012) reads as follows:   “If a pastor is informed that a member has without notice united with a church of another denomination, the pastor shall make diligent inquiry and , if the report is confirmed, shall enter “Withdrawn” after the person’s name on the membership roll and shall report the same to the next charge conference.” Paragraph 241.

Thank you for your attention to this matter and for the continuing journey of faith we have in which we hold one another accountable in love.