The Rev. Dr. Rebekah Miles recently invited her readers to join her going down the “rabbit hole” into the “Alice in Wonderland” that is currently The United Methodist Church. The point of her post is to critique elements of the Traditional Plan and encourage her readers to worry about what it might mean if the rest of the Traditional Plan is enacted at General Conference 2020 in Minneapolis.
Although I would not use her over-the-top rhetoric, I do see truth in her short-term prognosis for United Methodism. “Conservative groups will keep pushing for legislative accountability, even if they have to go to more astonishing extremes to do so. Progressives will keep pushing the limits of that accountability through increasing ecclesial disobedience, even if they have to go to more astonishing extremes to do so. And many moderates, horrified by the draconian extremes of the So-Called-Traditional Plan, are finally ready to join them. Nobody will back down. And as far as I can tell, all of us believe we are acting according to conscience and in loyalty to the people with whom we are in ministry.”
In Miles’ mind, the solution is “to find a way either to amicable separation or a profoundly new form of unity.” She refers interested readers to her chapter in a recently published anthology. “I make a more sustained case for separation or significant restructure in my article, ‘When Brothers and Sisters Fight to the Death: Ecclesiology, Mission, and the United Methodist Church,’ in Where do We Go From Here? Honest Responses from 24 United Methodist Leaders, Kevin Slimp, ed. (Market Square Publishing, 2019)”
Although we come at this solution from opposite ends of the theological spectrum, Miles and I ultimately arrive at the same place. The only healthy way forward for The United Methodist Church is some form of separation. (So far, proposals to resurrect the Connectional Conference Plan or some other “significant restructure” into a “new form of unity” have failed to attract concrete ideas or substantial support.) I think we would both agree that finding our way to that reality in an amicable way that is generous of spirit would be a significant witness to our faith in Christ and the grace of the Holy Spirit.
So far, so good. Where I part ways with Miles is over her caustic characterization of the Traditional Plan as containing “draconian extremes” that “horrify” many moderates.
The way Miles describes the Traditional Plan, it sounds like the provisions of the Traditional Plan were dreamed up by some mad church scientist having a nightmare. Unfortunately, such a description ignores the context and history of our church and how we got to this point. As a colleague portrayed it to me, this would be similar to being late to attend a play. Walking in during intermission and starting the story with the second act of the play, one would have missed the first act. The reason why the characters are acting the way they are would make no sense because the foundations for their actions in the first act were missed.
Act One of the United Methodist drama is a 30-year-long story of increasing disregard for the teachings and standards of the church and for the ability of General Conference to make decisions on behalf of the whole church. This act included a number of high points such as incidents involving the “Sacramento 68,” Jimmy Creech, Greg Dell, Karen Dammen, Beth Stroud, and resolutions passed by up to a dozen annual conferences repudiating the teachings of the church on marriage and sexuality, including innovative legislative strategies aimed at circumventing church requirements. The list could go on.
The climax of Act One, however, was the series of events beginning in 2011, when hundreds of UM clergy signed statements indicating their willingness to perform same-sex weddings. Bishop Melvin Talbert twice invaded another bishop’s territory for the purpose of performing high-profile same-sex weddings, while calling for increased disobedience. Some bishops began settling complaints against clergy performing such weddings by first a 24-hour suspension, then no consequences at all, and finally even giving these clergy a platform to promote disobedience in their annual conferences. About a dozen annual conferences officially declared they would not comply with the Book of Discipline and boards of ordained ministry openly recommended self-avowed practicing homosexuals to be ordained as clergy.
This growing bishop and clergy rebellion in some parts of the U.S. led to the realization at the 2016 General Conference that the situation in our church was untenable. A group of respected leaders asked the bishops to create a commission to develop a plan for amicable separation of the denomination. Instead the Council of Bishops recommended a Commission on a Way Forward to try to keep the denomination together.
Act Two began with the work of the Commission, which resulted in three alternative “ways forward” that would preserve some amount of unity in the church. The Connectional Conference Plan was a “significant restructuring” of the church, for which Miles recognized the need. However, neither end of the theological spectrum (nor the moderate institutionalists) embraced the restructure option. This left two “winner-take-all” options.
The One Church Plan would dramatically change the church’s teachings and allow same-sex weddings and ordination, at which change conservatives indicated they would have to withdraw from the denomination. (Tellingly, many moderate institutionalists were dead-set against allowing anyone to leave and refused to consider any kind of exit path. They wanted to force unity, even at the cost of people’s consciences and the prospect of a multitude of lawsuits.)
The Traditional Plan was an attempt to restore accountability and compliance with the Book of Discipline and the decisions of the General Conference, while providing a gracious exit for those who could not live with the current standards of the church. Here again, it is important to note that many moderate institutionalists refused to allow for a gracious exit, even for themselves. Instead, they did all they could to obstruct the Traditional Plan and attempt to prevent the General Conference from making any decision at all.
The key to this narrative is that the Traditional Plan would not have been necessary at all, except that the instruments of unity – primarily some bishops and annual conferences – failed to maintain the unity of the church by enforcing the Discipline’s requirements. Over the past 30 years, it has been the escalating disobedience that has forced the General Conference to take repeated actions to close loopholes and adopt punitive measures to ensure compliance. Without such compliance, the church would experience chaos and a constitutional crisis. Ironically, that is where we are now, at the end of Act Two, in chaos and constitutional crisis.
For Dr. Miles to write as if the Traditional Plan were developed in a vacuum is unhelpful as various factions discuss the future in good faith before we arrive in Minneapolis. Her comments in this instance can be seen as both disingenuous and misleading. Nitpicking individual provisions of the Traditional Plan with scaremongering rhetoric misses the bigger picture described above.
Moderates such as Miles had a chance to help the church move into a healthier place in 2016 by either ending the disobedience or helping the church to consider a plan of separation. They did neither. Instead, they attempted to force an artificial unity on the church that is belied by the differing foundational theological commitments held by progressives and conservatives. Failing in that attempt, they are now engaging in the very same divisive and schismatic actions they have accused conservatives of contemplating over the years, but magnified ten-fold. When the shoe is on the other foot, the standards for behavior and expectations change radically.
What will Act Three hold? Will the confrontation simply escalate until the church explodes? (Think of the movie, War of the Roses.) Or will there be partners across the theological spectrum willing to work together to formulate a fair and reasonable plan of separation that allows the groups with contradictory theological commitments to walk apart, while retaining the possibility of cooperation in areas of agreement? One hopes that the public relations battle being waged by some on the left to demonize and misrepresent the Traditional Plan and its supporters does not make such cooperation impossible.