Methodists

New York Times weighs in, offering one side of bitter disputes inside United Methodist Church

New York Times weighs in, offering one side of bitter disputes inside United Methodist Church

If you’ve been following United Methodist Twitter, you know that this bitterly divided denomination has been in a behind-the-scenes uproar about a New York Times gotcha story that ran the other day. The headline: “Improper Voting Discovered at Methodist Vote on Gay Clergy.”

This is the rare case in which news consumers can find more information, and even a hint of balanced coverage, by reading official press releases from United Methodist News. Take this story, for example: “Denials, charges fly in GC2019 voting credentials review.” In this story — from the denominational press — there are actual interviews with people on the conservative side of this battle.

But back to the world’s most powerful newspaper.

Here’s a crucial question, a question that the Times story did ask and, to some degree, did answer: Did voting issues affect the crucial outcomes in the recent general conference in St. Louis? We are talking about the votes that defeated the One Church Plan favored by the United Methodist Church’s American establishment and the vote that passed some elements of the Traditionalist Plan favored by a coalition of American evangelicals and delegates from the Global South.

The Times piece played down, and avoided specifics, on another crucial issue: The fact that 30 overseas delegates were not able to attend, and thus were unable to vote, because of issues obtaining U.S. visas. In other words, the Global South coalition was stronger than it appeared in the final votes. The issue with visas also points to another issue in the Times report: Squabbles (and, potentially, translation issues) over the status of “reserve” delegates at the conference. Thus, the overture for the story:

It was a momentous vote for the United Methodist Church, as the future of the country’s second-largest Protestant church hung in the balance. In a former football stadium in St. Louis last month, church officials and lay leaders from around the world voted to strengthen their ban on same-sex marriage and gay clergy, a decision that could now split the church.

But at least four ballots were cast by individuals who were not authorized to vote, according to interviews and a review of the church’s records. The individuals were from African delegations whose votes were critical to restricting the church’s rules on homosexuality.

The final 54-vote margin against gay clergy and same-sex marriage exceeds the number of unauthorized votes discovered so far. But the voting irregularities raised questions about the process behind the divisive decision, which devastated progressive members. Some have discussed leaving the denomination and possibly creating a new alliance for gay-friendly churches.

The bottom line, of course, is whether American church officials can find a way to challenge the validity of the St. Louis votes and fight on, continuing decades of work to change the denomination’s teachings on sexuality, marriage and the ordination of clergy.

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Looking at this story internationally, what’s the status of modern church doctrines on gays?

Looking at this story internationally, what’s the status of modern church doctrines on gays?

THE QUESTION: 

Looked at internationally, what’s the status of churches’ policies on the same-sex issue in the wake of the United Methodists’ important decision on this February 26?

THE RELIGION GUY’S ANSWER:

You may have read that in late February the 12.6-million-member United Methodist Church held a special General Conference in St. Louis, seeking to settle its painful conflict over the gay-and-lesbian issue and avert a split. The delegates decided by 53 percent to support and strengthen the denomination’s longstanding ban against same-sex marriages and clergy living in such relationships.

Though U.S. bishops, officials, and academics had advocated leeway on gays, the vote was not a shock. A 2015 poll by the denomination found 54 percent of U.S. pastors and 54 percent of lay leaders (though only 41 percent of lay members over-all)  favored keeping the traditional policy. Another poll of U.S. members, released just before the St. Louis conference, showed 44 percent identify as conservative or traditional in belief, 28 percent as moderate or centrist, and only 20 percent as progressive or liberal.

Moreover, United Methodism is a multinational denomination whose U.S. component has declined and now claims only 55 percent of the global membership. The congregations in Africa and Asia are growing, and that buttresses the traditionalist side. Unlike the Methodists, most “mainline” Protestant groups in North America and western Europe that recently liberalized on the same-sex issue had no foreigners casting ballots.

International bonds have always been central in Christianity. Currently, conservative and evangelical Protestants in North America, including a faction within liberalizing “mainline” groups, are united in sexual traditionalism with most of the Protestant and indigenous churches in Africa, Asia, the Mideast, eastern Europe and Latin America. Add in Catholicism and Orthodoxy, and the vast majority of the world’s Christians belong to churches that have always opposed gay and lesbian relationships.

This broad Christian consensus results from thousands of years of scriptures, interpretations, and traditions. This is the context for the West’s serious clash of conscience — between believers in that heritage versus religious and secular gay-rights advocates — that confronts government, politicians, educators, judges, journalists, and ordinary citizens.

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Thinking about the United Methodist future and (parts of) the Southern Baptist past

Thinking about the United Methodist future and (parts of) the Southern Baptist past

GetReligion readers who have been around a while may recall that I grew up as a Southern Baptist preacher’s kid in Texas. Then I did two degrees at Baylor University in Waco, long known as Jerusalem on the Brazos.

This was all before the great Southern Baptist Convention civil war broke out in the late 1970s. That all went down as I was breaking into journalism and then into religion-beat work.

Looking back, I would say that I was raised on the conservative side of “moderate” SBC life and then went way over to the liturgical “moderate” left — but only on a few political issues (I was very pro-abortion rights, for example). I never was a “moderate” in terms of doctrine. That’s what pushed me over into Anglo-Catholicism and then on to Orthodoxy. You can see signs of that in this 1983 magazine piece I wrote entitled, “Why I Can No Longer Be A Baptist: Giving the Saints the Right to Vote.”

While at The Charlotte Observer, I wrote one of the first stories about the formation of the “moderate” alliance against the more conservative SBC establishment.

Now, if you lived through all of that the way I did, you know this name — Nancy T. Ammerman. Writing as a sociologist of religion, she became one of the go-to scholars who interpreted the SBC civil war and, thus, a popular source for reporters in elite newsrooms (see her “Baptist Battles” book).

If you spoke fluent Southern Baptist, it was easy to see that she was totally sympathetic to the moderates on the losing side of this fight. Still, her views were interesting and often quite perceptive.

That brings us to this weekend’s “think piece,” an Ammerman op-ed for Religion News Service entitled: “How denominations split: Lessons for Methodists from Baptist battles of the ’80s.” Here is a very typical Ammerman summary of the thesis:

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Friday Five: Lent trends, Methodist fight, Alabama tornado, Ira Rifkin update, epic NYT correction

Friday Five: Lent trends, Methodist fight, Alabama tornado, Ira Rifkin update, epic NYT correction

I’m traveling to Israel next week on a tour with a group of religion reporters. So spoiler alert: My next few posts will allow me to clear out some of the items in my “guilt folder” as I analyze a few stories that I’ve been wanting to mention for a while.

If you have a comment or a question about those posts, I’d love to hear them. But it may take me longer than normal to get back to you.

I believe that GetReligion Editor Terry Mattingly also will be traveling a bit next week, as well, and sources say he, too, may be a bit preoccupied (read: playing with grandchildren). So things may be a little bit looser than normal around these parts.

In case you missed it, there’s a piece of major news involving our team. I’ll mention it below as we dive into the Friday Five.

1. Religion story of the week: It’s wonderful to have Sarah Pulliam Bailey back covering religion at the Washington Post.

I’m no fan of paper straws, but I really enjoyed the former GetReligion contributor’s timely piece on “The latest Lent challenge for churches: Give up plastic.”

Other Lent-related stories to give a click this week (Eastern Orthodox churches start Great Lent this coming Sunday) include Kelsey Dallas’ Deseret News delve into “Can a good meal bring people back to church? A growing number of congregations think so” and this Southern California newspaper’s report on a church offering drive-thru ashes, which is turning into an annual feature topic somewhere or another.

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When covering the United Methodist split, remember that there's two sides -- not one

When covering the United Methodist split, remember that there's two sides -- not one

I’ve been only peripherally observing the United Methodist meltdown of this past week where, unlike any other U.S. denomination that’s debated doctrinal issues related to homosexuality over the past two decades, the conservatives won this round. The key: Church growth in the Global South and declining numbers of key parts of the United States.

So what’s the story? The impact on the winners after this historic St. Louis conference, the views of the losers or both? Under normal circumstances, journalists would say “both.”

Since St. Louis, a flood of articles have, voilà, been published bemoaning the crucial votes and concentrating on the angry, grieving liberals who must decide whether to stick with the denomination or leave to form their own. And it is a tough decision to make.

I know, because I covered a lot of conservative Episcopalians –- and some Lutherans -– who had to exit their denominations, starting with my column about the tornado that hit the Minneapolis Convention Center on the day in August 2009 of a crucial vote by members of Evangelical Lutheran Church of America and how some folks wondered if God was sending a message.

But where were these same articles oozing sympathy when theological conservatives were forced to leave? For instance, look at a recent piece in the New York Times:

WASHINGTON — Chet Jechura was 12 years old when he first felt called to preach, but for years he put off ordination. He knew himself, and he knew the official rules of the United Methodist Church: Homosexuality was “incompatible with Christian teaching.” And so he left the denomination.

Then four years ago, he discovered Foundry United Methodist, a church that has carved a different path. He could sing the hymns of his childhood, be fully supported as a gay man, and finally become a candidate for ordination.

This week, a decision at a global conference for Methodists threatened to upend a lifetime of dreams, with the church voting to strengthen its ban on same-sex marriage and gay and lesbian clergy.

At an impromptu prayer service on Wednesday, as Mr. Jechura helped serve communion, he broke out in sobs, his body convulsing, barely able to stand. The emptiness grew louder with every wail. Friends held him up, wrapping him in their arms…

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Question as reporters look ahead: How many United Methodists are there? Are all created equal?

Question as reporters look ahead: How many United Methodists are there? Are all created equal?

Anyone who has worked on the religion beat a year or two knows that it is wise for journalists to read church membership totals with one eyebrow raised high. The professionals who work in religious institutions certainly know that membership statistics are estimates, at best.

As we always used to say when I was growing up Southern Baptist; There are towns in Texas where there are more Baptists than there are people.

But there’s no way around it — estimated membership and attendance figures really do matter. This is especially true when they directly affect the polity and governance of a specific religious body.

This brings us — #DUH — to that dramatic United Methodist battle that took place the other day in St. Louis. This was the topic of this week’s “Crossroads” podcast (click here to tune that in).

The follow-up coverage, with few exceptions, has focused on the rainbow-draped reactions of United Methodist leaders on the losing side of this special conference — which was charged with finding a way forward after four decades of doctrinal disagreements about marriage, sexuality (LGBTQ grab headlines) and the Bible. Could the UMC as a whole require that its clergy keep the vows they took, in ordination rites, to follow the denomination’s Book of Discipline?

But let’s look at an even more basic and crucial question, one linked to membership statistics. Ready? How many United Methodists are there in the United Methodist Church?

One would think that the official United Methodist News Service would be a solid place to look for that information. A year ago, it published a report online that stated:

The United Methodist Church’s global membership now exceeds 12.5 million.

These membership figures come from the most recent annual conference journals sent to the General Council on Finance and Administration. The vast majority of the journals are from 2016 with some from 2017 or earlier years including one from 2013.

The Rev. Gary Graves, secretary of the General Conference, used these totals in calculating how many delegates each conference sends to the denomination’s top lawmaking assembly in 2020. 

Yes, the word “global” is crucial. The United Methodist Church is a global institution and that reality shapes the structures that govern it.

That brings us to a post-war story in the Washington Post that contains some very interesting — I would say strange — language about church statistics.

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Bingo and monster trucks: Making sense of breaking news from United Methodists' high-stakes meeting (updated)

Bingo and monster trucks: Making sense of breaking news from United Methodists' high-stakes meeting (updated)

UPDATE: The Traditional Plan wins.

That’s the verdict from the United Methodists’ high-stakes meeting in St. Louis on LGBTQ clergy and same-sex marriage

Religion News Service’s Emily McFarlan Miller reports that “the General Conference, the global denomination’s decision-making body, passed the Traditional Plan by a vote of 438 to 384.”

Here is the breaking news lede that just showed up in my email via the Washington Post’s Julie Zauzmer and Sarah Pulliam Bailey:

In a contentious meeting years in the making, the United States’s third-largest faith community voted to emphasize its opposition to same-sex marriage and gay clergy — a decision which was cheered by conservatives in the global church, especially in Africa, but was deeply disappointing to many Americans who had hoped the church would change.

Many American ministers in the United Methodist Church already perform same-sex marriages and approve of the ordination of LGBT people as clergy, although the Protestant church’s rules officially forbid these marriages and ordinations. Many Methodists hoped the church would amend those rules this week. Instead, a group of more than 800 clergy and lay leaders from around the world voted to affirm the church’s traditional view of sexuality — and in fact to punish disobedient clergy more harshly than before.

“The United Methodist Church will very soon lose an entire generation of leadership in the United States,” lamented Kimberly Ingram, speaking at the meeting on behalf of Methodist seminaries and theological schools, who argued that their students strongly approve of including LGBT people fully in the church. “The future of the United Methodist Church in this country is at stake.”

But presented with several options during a four-day special session on the future of the church in St. Louis, the delegates picked the “traditional plan.” Other options would have allowed local churches to choose their stance on sexuality for themselves, or would have split the church into separate denominations.

Here at GetReligion, look for more analysis of the decision and news coverage of it in the coming days.

In the meantime, don’t miss the tweets below about monster trucks. Trust me, there’s a connection to the Methodist meeting.

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Big United Methodist questions: Has left embraced 'exit' plans? Do 'coexist' clauses work? (updated)

Big United Methodist questions: Has left embraced 'exit' plans? Do 'coexist' clauses work? (updated)

Reporters who have followed decades of fighting inside mainline Protestant churches over marriage and sex will remember that doctrinal conservatives have always been promised that they will be able to continue to believe and practice their church’s old doctrines at their own altars.

In practice, that can be summed up as two beliefs that go back to the early church and scripture: Marriage is the union of a man and a women and sex outside of marriage is sin. Both doctrines affect who can be ordained as clergy.

These promises usually took the form of "conscience clauses,” such as those given long ago to reassure Episcopalians who opposed the ordination of women to the priesthood.

Over time, these clauses have a way of being erased — a trend that is highly relevant to debates currently taking place among United Methodists at a special national conference in St. Louis. (Click here for the Bobby Ross, Jr., post on coverage of yesterday’s actions.)

Two of the plans to shape the future of America’s second-largest Protestant flock promised, to one degree or another, to allow believers on both sides of the marriage and sex divide to be able to coexist — protected by structures to protect their doctrinal convictions. A crucial aspect of these debates is that the doctrinal conservatives (who want to retain current United Methodist doctrines) are arguing:

(a) That these “conscience clause” structures will not work over the long haul, in part because the church’s bishops have already endorsed allowing doctrinal progressives to carry on with same-sex marriages and other LGBTQ changes, such as the ordination of women and men who are sexually active in same-sex relationships or other unions short of traditional marriage.

(b) Passing “agree to disagree” doctrinal plans of this kind can be linked to the demographic disasters that are shrinking liberal Protestantism, in general. (The left, of course, argues that doctrinal innovations are required to reach out to young people in a changing America.)

Reporters who are not covering these two themes in the debates are not, well, covering the debates.

This leads me to the top of the current Associated Press report — “United Methodist Church on edge of breakup over LGBT stand” — about the St. Louis meetings. Here is the overture.

ST. LOUIS (AP) — The United Methodist Church teetered on the brink of breakup Monday after more than half the delegates at an international conference voted to maintain bans on same-sex weddings and ordination of gay clergy.

Their favored plan, if formally approved, could drive supporters of LGBT inclusion to leave America’s second-largest Protestant denomination.

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Yes, the United Methodist Church's big meeting in St. Louis is national news, but it's something else, too

Yes, the United Methodist Church's big meeting in St. Louis is national news, but it's something else, too

Some familiar Godbeat reporters with national audiences are in St. Louis covering the United Methodist Church’s high-stakes meeting on LGBTQ clergy and same-sex marriage.

Both Emily McFarlan Miller of Religion News Service and Holly Meyer of The Tennessean (which is part of the USA Today’s national network) are on the scene reporting on the crucial developments.

Speaking of which, this is the latest — as I type this post — from the United Methodist News Service:

The Traditional Plan — with some amendments — won approval in the General Conference legislative committee, clearing a major hurdle in The United Methodist Church’s top lawmaking body.

The delegates also approved two plans that allow churches, with certain limitations, to leave the denomination with their property.

All the forwarded legislation still faces a vote in the General Conference plenary session on Feb. 26. 

The legislative committee voted for the Traditional Plan, which seeks to strengthen enforcement of the denomination’s homosexuality prohibitions, as amended by 461 to 359.

But while the meeting in the Gateway City is obviously national news, it’s something else, too: It’s a big local story in places such as Atlanta, Cleveland and, of course, St. Louis itself.

Those of us who follow religion news are accustomed to those few regional papers that still have Godbeat pros — such as The Oklahoman, the Oklahoma City paper where Carla Hinton is the longtime religion editor — jumping on stories such as this. Indeed, Hinton had a big Page 1 preview on the Methodist meeting in Sunday’s edition.

However, this story also has generated some attention from metro dailies that don’t follow religion as closely. We mentioned a big story in the Fort Worth Star-Telegram earlier this month. And this weekend brought some newsy, informative coverage from the Atlanta Journal-Constitution, the Cleveland Plain Dealer and the St. Louis Post-Dispatch, among others.

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