Sensing God :: See

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John 9 is one of my favorite passages in all of the Bible and will be the chapter we look at for the First Sunday in Lent as we talk about Sensing Jesus. In John 9, Jesus heals a blind man. I realize that we can find a lot of these instances in the Gospels, but this one is very different. It includes a conversation challenging a flawed theology of what caused the man’s blindness, an intense conflict between the healed man and the Pharisees, and a realization that the authorities who placed themselves as the judge of others bring judgment on themselves. We also watch the amazing development of the blind man in his knowledge of Jesus move from, “I do not know him” to proclaiming him Lord and worshiping him…quite a transformation.

Today, on Ash Wednesday, I want to focus on the first of many lessons I glean from this passage. In Jesus, God is revealed as the giver of life, not as a rules-maker and rules-enforcer (take a moment to look at his healings on the Sabbath as a primary example). Early in this story, Jesus radically reorients how his disciples (we) see and think about God. The disciples asked Jesus, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.” This question reflected the theological belief of the day among Jews – that someone did something wrong for him to be born blind. It was cause and effect. That’s how God works because God is a God of rules they believed. Jesus challenged that.

It is very important to recognize that how we see God impacts how we live life, how we see ourselves, and how we see others.

If you see God as the divine rule-maker and rule-enforcer, they you will see yourself and others in those same terms (well, mostly others). If that is who God is then we will find ourselves constantly judging others by how well they are following codes of behavior.

If you see God as a giver of life, you will participate in sharing that life in yourself and with others. You will participate in healing, reconciling, and loving.

How we SEE God directly impacts how we live, move, and have our being. The beginning of John 9 and this question of the disciples before the actual sign (miracle) doesn’t seem to have the impact of the rest of the story, but I think how the chapter starts is critical…because it challenges us and calls us to examine how we understand sin and its effects. Once we wrestle with this opening section, the rest of the chapter will make a lot more sense. John 9 is about how we all begin our journey through life in blindness. Our spiritual life hinges on our willingness to allow Jesus to transform our capacity to see everything.

This is the first step on the first day of Lent…recognizing that we all begin our journey in blindness.

Church Off the Rails: Following The Way of the Teacher

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From my own observation, a large part of why the contemporary Church has gone off the rails is that Christians, churches, and denominations have become hardened around words, issues, belief-systems, causes, philosophies, and theologies all without imbibing in the spirit of Jesus.

Every parent has said, “Do as I say, not as I do.” If you haven’t, your kids are not old enough to to point out your inconsistencies! The thing about the Christian faith is that we have a Master Teacher who we can look to in both what he says and what he does. Jesus, our Master Teacher, teaches his followers not only with his words but also with his manner of life.

Jesus taught using parables. Parables are stories “thrown alongside” another reality. They serve to illumine who God is and what it means to live under the umbrella of God…which Jesus called the kingdom of God. Jesus’ parables were not alway clear to the listeners. They had a mysterious tone to them. But the invitation was for his hearers to wrestle with the meaning. Jesus didn’t give simplistic answers to his hearers. He invited us to engage with God directly.

Jesus taught using preaching and instruction. The Sermon on the Mount or Plain are moments Jesus gets very specific. The poor, grieving, persecuted, meek, and humble are the ones who are blessed. Love and pray for your enemies. Don’t store up treasures here on earth. Don’t pray in public to parade you religion. Again, the purpose of Jesus’ teaching is to get people to adjust their orientation in life – renew their mind, go beyond their way of thinking about God – ‘metanoia’.

But the primary mode of teaching for Jesus was not the spoken word. Jesus most powerful teaching came from his manner of life…from the way he lived and moved in the world…from the way he engaged people and problems day in and day out.

  • Jesus taught by eating with sinners, tax collectors, and others the religious leaders declared unclean. He engaged with the people where were socially and religiously ostracized. Lepers, demon-possessed, the sick, and outsiders were who he was drawn to.
  • Jesus taught through humility, gentleness, and compassion. He was the shepherd who looked out on people who were cut off by the religious leaders – harassed, confused, helpless – like sheep without a shepherd.
  • Jesus taught by what he did day by day. This was his most significant way of teaching. His life bore witness to his words – the truth of his parables and instructions. The religious leadership of his day said one thing but lived another. Jesus’ words and actions aligned.

From my own observation, this is a large part of why the contemporary Church has gone off the rails. We have made idols of certain causes, interpretations, and cultural issues and ignored the way Jesus lived, moved, and engaged the world. It feels as if many churches in America have elevated “proper belief” to the place of idolatry while ignoring compassionate action. (Some will read this and assume I don’t think belief matters – that’s because they don’t don’t have ears to hear or eyes to see the full way Jesus taught). The world is watching. The world is listening. They notice a modern church where words and actions do not align. Not only do they not align with Jesus words and actions…they don’t align with their own words and actions. They will pay more attention to the way we dialogue about this blog post, than the content of the post. *Sigh*…and yet some will continue to focus more on being right, while forsaking the manner of Jesus life.

I believe disciples of Jesus must recapture the sense of being apprentices of Jesus not just scribes of apologetics. We must allow Jesus to be our teacher both in what he says and in how he lives. This is what is truly means to embody Christ.

The Way of the Healer – A Curious Healing Story

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One of my favorite stories of Jesus is found in Mark 8:22-26. It is the unusual healing of the blind man from Bethsaida. What makes this real life parable so amazing is the unique movement of Jesus and the blind man and what Jesus says at the end. (When I say real life parable, that doesn’t mean it did not happen…it simply points to this event as a teaching story…as Mark’s way of trying to point out how Jesus wanted all those who are blind to see…the physically blind, like this man…and the spiritually blind, like the disciples and us.)

Mark 8:22-23a, “They came to Bethsaida. Some people brought a blind man to him and begged him to touch him. He took the blind man by the hand and led him out of the village…”

Many years ago, Rev. Grace Imathiu who was born and raised in Kenya, shared with me that in Eastern and African cultures a village is more than a geographical location. A village is an identity, a culture, the people, the norms, the beliefs, and the worldviews. The village is made up of houses and boundaries, but it is much more than that. So when Jesus meets the man in Bethsaida, the first thing he does is take him out of the village – remove him from his defined identity. This is a powerful first step in healing. In his village, he was a blind man – beggar, doesn’t contribute to the whole, no family, no children, no productive work, no value. That is who the village says he is. In order to be healed, he has to be removed from those ‘village’ definitions. Jesus takes him by the hand and leads him out.

Mark 8:23b-24, “…and when he had put saliva on his eyes and laid his hands on him, he asked him, “Can you see anything?” And the man looked up and said, “I can see people, but they look like trees, walking.”

A lot of people, including me, have struggled with this passage. It takes two attempts to heal the man. That really doesn’t happen in healing stories with Jesus. What’s going on? It seems there are two important lessons for us:

  • Healing is a process that takes time. Anyone who needs healing of body, mind, spirit, or relationships knows that healing isn’t immediate. It takes time. Just about every other healing story in the New Testament is immediate. That causes a lot of people to ask, “Why doesn’t Jesus heal me completely and immediately?” This story reminds us of the process of healing.
    • Healing also involves our participation. We have to participate in healing and wholeness. While Jesus’ healing powers are not limited, we can limit the effects of grace and mercy in our lives if we refuse to receive those gifts. In John 5, Jesus asks the paralytic by a pool in Jerusalem, “Do you want to be made well?” Seems like an odd question to a man who had his infirmity for 38 years, but it makes sense. Many of us find it hard to give up the brokenness that defines us. Letting go of our brokenness and pain means finding new ways to live free…that’s not easy for everyone. (And one other thing…when we are unwilling to be healed of anger, hatred, fear, and brokenness, we see others as enemy, monster, object…tree – not as a child of God we are called to pray for and love.)

Mark 8:25-26, “Then Jesus laid his hands on his eyes again, and he looked intently, and his sight was restored, and he saw everything clearly. Then he sent him away to his home, saying, “Do not even go into the village.”

My favorite part of this passage is also the most difficult. Jesus heals the man and tells him to go home, but not return to the village. He lives in the village! Jesus means, “go home, but now that you are healed and can see, I do not want you to return to the pre-defined role the people in your village had of you. You are not longer that person…you are a new creation and you need a new definition.”

So, I guess the question for us all is, “Do we want to be made whole?” And if we do, are we willing to leave our “villages” and participate in the healing Jesus has for us?

Elevating Disagreement

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I appeal to you therefore, brothers and sisters, on the basis of God’s mercy, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable act of worship. Do not be conformed to this age, but be transformed by the renewing of the mind, so that you may discern what is the will of God – what is good and acceptable and perfect.

– Romans 12:1-2

Brian McLaren wrote an article in 2018 entiltled, “Anger, Contemplation, and Action”. In it he wrote, “Anger does its work. It prompts us to action, for better or worse. With time and practice, we can let the reflexive reactions of fight/flight/freeze, mirroring, and judging pass by like unwanted items on a conveyor belt. Also, with practice, we can make space for creative actions to be prompted by our anger … actions that are in tune with the Spirit of love, joy, peace, patience, kindness, gentleness, faithfulness, and self-control (see Galatians 5:22) … actions that overcome evil with good and bring healing instead of hate….[anger] is a gift that can be abused—or wisely used. Yes, it’s a temptation, but it’s also a resource and an opportunity, as unavoidable and necessary as pain. It’s part of the gift of being human and being alive.“

We Christians are not handling anger well these days. I think in large part it is because we have lost focus on the central aspects of our faith. If we study diligently the words and actions of Jesus, we see a way of dealing with a hostile world that does not descend into anger, fear, and animosity. When we read Paul in Romans 12, he says, “do not be conformed to this age but be transformed by the renewing of the mind, so you may discern what is the will of God – what is good, acceptable, and perfect.”

Many American Christians take Paul’s saying to be applied to moral behavior – what is right and what is wrong and take a stand. We are justified to use our anger in any way we choose if the ends demand it. But Paul IS speaking to a church that is intersecting with a pagan world and he is calling them not to pull away or resist what is outside. He doesn’t want us to turn inward in order to discover some ‘pure, unsullied faithful world within’. It isn’t about removing ourselves or purifying ourselves so much as being renewed in the midst of! How we engage in an ever changing, ever threatening world is important.

How do we deal with disagreements? How do we deal with frustration? How do we deal with being wronged? How do we deal with our anger? Are we renewing our minds in Christ to be good, acceptable, perfect examples…do we, “let love be genuine, hate what is evil, hold fast to what is good, love one another with mutual affection, outdo one another in showing honor…rejoice in hope, patient in affliction, persevere in prayer, contribute to the needs of the saints, pursue hospitality”? (Paul’s words in Romans 12:9-13)

The world will change – that is a certainty. And it won’t always change in ways that are good (Paul also said in Romans 1 that the human heart is dark and that applies to those inside and outside the church). Christians are not called to remove ourselves from the world, but to renew our minds in the midst of the world we live in that our behavior reflects Christ. It’s time for all of us to engage in self-examination as disciples and ask ourselves, “How can we elevate conversations in a way that don’t mimic the ways of the world around us? How can we allow our minds to be renewed so that the way we disagree brings as much pleasure to Christ as where we end up in the disagreement?”

When Being Right Is More Important Than Being Reconciled

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1 Corinthians 13 has taken on new meaning for me in the context of church division. The Apostle Paul is writing to the church in Corinth with 13 distinguishable disagreements on a variety of subjects. These aren’t disagreements over the color of the curtains in the fellowship hall. They are disagreements rooted in identity, culture, politics, practices, and relationships. Paul sees a basic failure in relating as Christians ought to relate to one another and a dramatic failure of the local leaders. There is no kindness, gentleness, or love. There is arrogant theological reasoning on the part of some that is amateurish and overconfident, and there are tensions rising from the pressures over Paul’s teachings about sexual relations.

Paul does not merely intend for 1 Corinthians 13 to make marriages better. This chapter on love is Paul’s attempt to hold a fractured community together. It also shows his desire that the Christian community’s witness to the world is driven by love. For Paul, a community held together by love is a community that witnesses to the power of Christ to the world in the midst of deep division. This chapter is intended for a divided church dealing with serious conflicts. The passage speaks to the kind of love that allows the church to be united in purpose, even when its many members are different and divided.

What holds the community together according to Paul is not agreement…it is love.

Love has nothing of self-centeredness, self-interest, self-seeking, or selfishness about it. According to Paul, love is virtually impossible when a person’s first or sole concern is self. Love is centered around God. And love’s field of concern is not self, but others.

Mercy and forgiveness are at the heart of what it means to love and that is only possible because love respects and honors other people. These two qualities amplify the virtue of love, and give some specificity to it. Mercy and forgiveness speak to the relational nature of love, for we do not love in theory or as a concept. Love has to do with the messy work of relationships, grievance, and interpersonal strife.  Patience and kindness are forms of mercy practiced in our relationships with others . . . two traits that seem to be sorely tested in our days of argument and advocacy for a particular position.

The biblical love Paul is talking about respects and honors others. Love is not theory or concept, but is actionable . . . experiential . . . put into practice in real, everyday relationships and divisions. Love is to be desired and sought over every other quality, because Paul knows that love is at the heart of who God is and what God does.

Two things really stood out to me this week:

First, verses 4-8 say something like, “This is what love looks like when it takes over your life: You become patient . . . you become kind . . . you stop boasting . . . you let go of envy . . . you are no longer prideful . . . you accept others as they are . . . you rejoice in what is true and real, both in yourself and others.” 

Second, the beginning of the chapter says (my paraphrase), “if I speak with tongues of angels (pretty persuasive and eloquent), if I have prophetic powers (I can see what is coming in the future more clearly than others and I know what is true and right), if I have more and greater faith than the others do (I am on the right side of this thing when it comes to the pure faith), if I am more generous and more willing to stand my ground as a martyr for the cause (I’m willing to put myself out there to take the slings and arrows)…but if I don’t have love, the real kind of love that Paul describes and Jesus embodies…then I am nothing”

What saddens me is I see very little love in church division. Our witness to the world is severely damaged – not because of a lack in the quality of our belief, but because of our lack of love for one another. This is what it looks like when we’d rather be right than reconciled.

The United Methodist Church: What We Know and What We Don’t Know

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On our podcast, Pod Have Mercy, we’ve talked about the UMC with a variety of folk – Ted Campbell is most recent. But we’ve also shared time with Bishops Scott Jones (Texas) and David Graves (Alabama West Florida and South Georgia) and others. I’ve linked to our most recent with Professor Ted Campbell, Albert C. Outler Professor of Wesleyan Studies at Perkins School of Theology. His understanding of Methodist connectionalism as a part of our theological formation is fascinating.

There are a lot of meetings going on in The United Methodist Church in the USA. Unfortunately, many of these meetings are one sided – depending on what area or region you are in. One of the biggest topics of discussion at conference and district meetings is: What does the future for the United Methodist Church look like? What will stay the same? What will change? As I’ve listened to the answers, there is a lot of misinformation coming from both sides of the aisle.

There are a few things we know absolutely and some things we don’t know yet.

WHAT WE DO KNOW

  • Our Articles of Religion and our Doctrinal Standards that have been in place since Methodism began will remain unchanged and in place in The United Methodist Church. The UMC cannot revoke, alter, or change our Articles of Religion or establish any new rules of doctrine contrary to our present existing and established standards of doctrine. We also cannot change our Confession of Faith. We cannot change the General Rules of our Societies. These are all available in the Book of Discipline of The United Methodist Church, along with our Doctrinal History and Standards, in paragraphs 102-105. If anyone infers that these aspects of our church will change, they are incorrect. And, if you look at the new Global Methodist Church’s Book of Doctrines and Disciplines, you will see the exact same doctrinal standards, articles of religion, confession, and general rules. They are the same in both churches.
  • The United Methodist Church will have plenty of space for people with traditional beliefs on human sexuality. The conversation of whether someone leaves The United Methodist Church or stays has been presented as a binary choice – a false dilemma – and that is unfortunate because it is not a binary choice. As Bishop John Yambasu wrote me before he died, there will be traditionalists, centrists, and progressives in The United Methodist Church (he also added that Africa will remain UMC, but that is the next point). I know many traditionalists who will remain in the UMC. The vast majority of lay and clergy people that I am friends with and been in ministry with for 30 years in the Southeast and South Central US are traditional in their understanding of human sexuality and they are remaining in the UMC. I am traditional as is Bishop David Graves, Prof. Ted Campbell, and many others. In an October 2021 meeting of large churches and young clergy, 750 people were present from across the US. They stated that 53% of the churches represented were traditional and would remain in The United Methodist Church. The breakdown of clergy was close to 50/50 split as well and are remaining UMC.
  • The United Methodist Church in Africa will remain United Methodist. They have already publicly stated this fact. They are traditional in their views on human sexuality and will not change their views. Their conferences can actually vote to leave now if they choose (even if American conferences cannot), but they have stated that they are not leaving the UMC.
  • There will be contextual space for differences on human sexuality in the UMC in the USA and in other places around the world, but our doctrines, articles of religion, and other doctrinal standards will not change.

WHAT WE DON’T KNOW

  • We don’t know how long it will be before the UMC removes restrictive language around marriage and ordination in the Book of Discipline. It is very possible that it does not change in 2024. It is important to remember that the UMC position on human sexuality has not changed and cannot change until General Conference decides something else.
  • We don’t know how the future of the UMC will be organized globally. I believe our Central Conferences – in Africa, Philippines, and Europe – will lead the way in what the new global UMC looks like and how we are organized as a connection.
  • We don’t know how the number of conferences and the number of bishops will change in the US. There will be realignment and restructuring that will need to take place, but in my opinion, this is not a bad thing at all.
  • We don’t know how many churches will leave the UMC and join the Global Methodist Church or the Free Methodist Church. A lot of people say with certainty what percentage of UMC churches will leave. I have no idea and neither does anyone else.
  • The last thing I will say is that we don’t know the depth and nuance that exists in each local church around the issues of human sexuality, but especially around the idea of leaving the UMC vs. joining the Global Methodist or Free Methodist Churches. Just because the pastor may have a strong viewpoint, or a handful of leaders, I would encourage each and every church to engage in some pretty deep listening and discernment before any decisions are made. This will keep as much of the local church together as possible.

    I’m sure there are many other things we know and don’t know and I’m glad to add to the list. For now, I leave you with some wise words from my Bishop Scott Jones. He is convinced that churches in the Conference can move forward with grace and mutual respect. He quoted John Wesley: “Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences.”

Emptying Ourselves

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The word ‘humility’ comes from the root ‘humus’ which means dirt or soil. To be humble is to be aware of the dust from which we have been created. We are connected to the soil from which we were created. We are created to be grounded and sober about our human condition.

But dirt also reminds us that we are planted in the soil of God’s heart. Meister Eckhart, the 13th century Christian mystic, was fond of referring to God as the ‘Ground of our being’. God is the ground in which we are planted. So, our humility is both the very humanity that causes our frailties, but also the humanity that is planted in the Ground of all our being. Yes, we are fragile humans with selfish ambition. But we are also created in the image of God and we are empowered for so much more.

True humility understands both aspects and holds them together without the exclusion of the other. People who are humble see themselves honestly. They are aware of their weakness and selfish ambition. But they are also aware of their giftedness and strength.

In Philippians 2:6-7, Paul uses the word ‘kenosis’ which literally means ’emptying’. “though he was in the form of God, did not regard equality with God as something to be exploited, but emptied [kenosis] himself, taking the form of a slave, being born in human likeness.” Several other translations say it this way:

“He gave up everything and became a slave…” (Contemporary English Version)

“He gave up his place with God and made himself nothing.” (New Century Version)

“He set aside the privileges of deity and took on the status of a slave…” (The Message)

“He made himself nothing…” (New Living Translation)

This week is Holy Week. It is both a sacred and solemn week. Jesus entered Jerusalem knowing the cross awaited him at the end of the week. Jesus empties himself as he moves toward the cross. He had to set aside his own rights and privileges. He had to recognize the dust and the ash of his humanity. He had to let go. We started Lent six weeks ago with Ash Wednesday. We received the mark of ashes on our foreheads and we were reminded, “From dust you have come and to dust you shall return.” We were reminded of our mortality and dependence on God.

I pray that this Holy Week will call us to take our cues from the life of Jesus. Just as Jesus gave himself for others, we must do the same. We must wrestle with setting aside our own desires and our own quest for worldly success in order to move downward into the grist of real life with real people.

This move downward- emptying ourselves- is the antidote to division and disunity according to Paul. Paul wasn’t interested in everyone being on the same side of the political debate. Paul did not believe that everyone had to be in the same place on social issues. Paul is not interested in having a church vote on an issues facing a church or denomination with the groups with the most votes winning.

The source of unity, Paul says, is God. And the one who has lived out a life of union and harmony before is God’s Son, Jesus.

What Does ‘Jesus is Lord’ Mean?

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One of my daughters was famous for always responding, “I know” and “I will”. It didn’t matter what you said or asked, she already knew how to do it or she already knew about it… and if you asked her to do something she ALWAYS said she would do it. I imagine this is not a characteristic of my kid only. I think it’s a universal kid thing.

In Luke 6:26, Jesus says, “Why do you call me ‘Lord, Lord,’ and do not do what I tell you?” I love Eugene Peterson’s translation that reads, “Why are you so polite with me, always saying ‘Yes, sir,’ and ‘That’s right, sir,’ but never doing a thing I tell you?” This sounds like a parent speaking with their teenager!

Churches have done a disservice by over-spiritualizing the term ‘Lord’ that Jesus uses here. In Jesus’ day, this word ‘kurios or kyrie’ wasn’t a religious word. Everyone used it in society to acknowledge someone who had authority or position over another (the masculine is used because in Jesus’ day authority in most situations was held by men). A king or governor – someone with ruling authority – was a kurios. An employer would be kurios to those who worked for him. If a household was wealthy, the servants would refer to the head of the household as kurios. In an educational setting, the teacher was the kurios to the students.

I grew up thinking of the term Lord as a religious title for Jesus and only him. He was kurios to his followers – any rabbi would have been. But, it is extremely important for us to know that Jesus is intentionally playing off this cultural understanding of kurios when he asks this rhetorical question. The very nature of the question itself demonstrates how absolutely ridiculous it would be in that culture to have a kurios and refuse to do what the person in authority tells them to do! To call someone your Lord and refuse to heed their words would be offensive at best, and at worst would indicate that the person was likely not your kurios/Lord after all.

When we hear the term Jesus is Lord, what do we think? I’ve thought so many things in my life. When people would ask, “Is Jesus Lord of your life?” They were often asking about a certain set of beliefs. If I didn’t align with those beliefs in the way presented, then Jesus wasn’t really Lord of my life. It was used as a tool of conformity to certain beliefs and behaviors that were laid out by churches and leaders, not always the teachings of Jesus. I now realize that Jesus is reminding his followers that it would be unheard of to have a Lord and not do what the Lord instructs. It would be unheard of to not follow the guidance of the Lord. And it would be unheard of to not give yourself fully and attach your life to the Lord. And most importantly, if would be unheard of to have a Lord and live, speak, or act in any way that would be contrary to the Lord you represent.

Modern Christians are really good at saying “Jesus is Lord!” But Jesus’ teaching in Luke 6 and throughout the Gospels, is that if you call Jesus your Lord but you are still in charge of your life, Jesus isn’t really your Lord. If you are still living life your way, Jesus isn’t really your Lord. If you are still following your own desires and pursuing your own ideas, Jesus isn’t really your Lord. If you continue to resist shaping life according to the words and actions of Jesus, then he really isn’t your kurios. Something else or someone else may by your kurios, but it isn’t Jesus.

And you know what really stings in this lesson for people who claim to be Jesus followers? Jesus isn’t speaking this line to the crowds. He isn’t speaking to the institutionalists and religious authorities. This lesson is for those who have attached themselves to him as disciples. These words are for those who are friendly to Jesus and open to what he has to say. He is challenging the orientation of his closest followers, those who chose to follow him…the very people who most quickly call him, “Lord, Lord.”

What It Means to Me to Be UMC

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Several years ago, a friend was extolling the virtues of a particular social issue on which he felt he needed to take a stand in his daily life. He felt like he had to take this stand because he was a Christian. He said, “You’re a minister . . . so I know you agree with me on this.” In fact, I did not agree with his stand and did not share his conclusion. My faith in God, connection to Christ, and reading of holy scripture led me to a different conclusion. He was flabbergasted. He could not imagine that a Christian could end up thinking differently. From the way the rest of the conversation went, I think he felt like I was a flawed Christian.

My friend presented me with a ‘false dilemma’. A false dilemma is an informal fallacy based on an assumption that if the first part of something is true, your options are limited to a single course of action or a single result. A false dilemma says, “If A is true, then B must be true” or “If A is true, you must respond in this particular way.” If you do not respond in the way another feels is appropriate in their original “A” statement, then you must not be “A” – it only limits your options because the other person chooses to limit your options.  A great biblical example is Jesus’ temptation in the wilderness. The devil challenges Jesus’ identity with, “If you are the Son of God, then…”. Jesus refused to be limited to only one way of affirming His identity. He passes the test by refusing to be limited by the false dilemmas presented to Him.

I am a United Methodist Christian. I am an orthodox Christian – which has been defined by the history of the Church as one who aligns with the historic creeds and affirmations of the Church. I am an evangelical Christian – which means I believe a personal relationship with Jesus Christ is the central aspect of our Christian faith. I have a high view of Scripture – it guides my daily personal life and the congregations I serve and have served. As an ordained elder in the United Methodist Church since 1992, I’ve served churches in both the South Georgia and Texas Conferences of the United Methodist Church. In every United Methodist I’ve encountered, I’ve seen the same deep passion for Jesus, a desire to impact the community, and a belief that grace is at work in broken lives. 

I am a United Methodist who is compatible on many issues where United Methodists have historically disagreed, such as; divorce and remarriage, women in ministry, and the many changing cultural and social positions the church takes. The United Methodist Church has always been a big-tent church. We often land in different places on some theological positions. It doesn’t mean anything goes…it simply recognizes that in 2,000 of Christianity, we have often found ourselves in different places on theological issues.

Is it easy to be a part of the United Methodist Church? Of course not. But I have always believed that if we keep Jesus as our center, around which all other loyalties orbit, we can remain a United Methodist family even when we have significant disagreements.

I am excited to be a part of the United Methodist Church and to keep serving in this denomination. We live in a great country, and we are blessed to be a part of a diverse denomination where committed and deeply connected Christ followers engage in faithful mission every day. I love our United Methodist Wesleyan theology, our heritage, our history, and our amazing connectional footprint that equips us to make a much more powerful impact in the world together. United Methodists number over 12 million with half in the United States and half in Africa, Asia, and Europe.  We are a global Methodist church. The mission we undertake through Jesus Christ spans more than 130 countries engaging in evangelism through health and welfare ministries, education, and financial support. And, I love that we have many deep ecumenical relationships across the USA and the world.

In October 2021, over 700 United Methodists gathered to discuss our future together. Over 150 young clergy were there. And over 250 of the largest 400 United Methodist churches were represented. When we discussed what we value most in The United Methodist Church, five top values were clear: emphasis on God’s grace, passionate faith in Jesus Christ lived out by serving others, theology shaped by scripture interpreted with the aid of tradition, experience, and reason, a wide welcome for all God’s children, and a church for thinking people. The over 700 gathered viewed themselves as orthodox and evangelical. We were clear that the doctrinal standards of The United Methodist Church must be retained. And the large group self-identified as traditionalist and progressive.

When we discussed what needs to change in The United Methodist Church the top four responses were: reforming the general church structure to be more effective at making disciples of Jesus, inclusion of all persons into the life of the church, reworking apportionment formulas, and creating a simpler Book of Discipline to be a more effective church in our current day. Those present had differing views on controversial issues like same-sex marriage, but over 92% of those gathered believed that same-sex marriage should be ‘allowed, but not required’ of any church or clergy person. 95% of those gathered considered themselves compatible on the issues we disagree about, and 95% of those gathered said they would remain in The United Methodist Church even though there are things about which we disagree. This became even more clear when we asked, “how would your church define themselves on these issues of disagreement?” It was almost exactly a 50/50 split between ‘traditionalist’ and ‘progressive’. That is a pretty amazing image of the kingdom of God.

United Methodists live the Gospel of Jesus in our various contexts. There is a richness in this theological diversity where we hold together in essentials, show tolerance in non-essentials, but always love one another with the love of Jesus Christ. I am proud to be a Christ follower and I am proud to be a United Methodist. I have been and will continue to be the pastor of a church where we don’t agree on every issue, but we deeply love each other.

I am a United Methodist Christian. I am an orthodox, evangelical, traditionalist with a high view of scripture. I am, and I plan to continue, to be United Methodist. #BeUMC

It’s Okay to Press Pause

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“At daybreak he departed and went into a deserted place. And the crowds were looking for him; and when they reached him, they wanted to prevent him from leaving them.” – Luke 4:42

At daybreak the next morning, Jesus goes to a solitary place. This is the regular practice of Jesus, highlighted all through the Gospel accounts. I find it fascinating that Jesus does not engage the crowds constantly. There were always needs around him. But he is not in continuous interaction with either his own inner circle or with the masses of people. At significant moments in his life, he withdraws from the press and pull of other people, in order to have time alone in silence and solitude with the Father.

This is an essential part of who he is and an essential part of his life-rhythm. This is his time for prayer, his time for meditation, his time to reflect on the trajectory of his ministry, his time to reconnect in a tangible way with the Father. In these moments, he is reminded of his center, the connection to his Father that anchors his life.

When Jesus, in other places, says “I only do what I see the Father doing” and “I only say what I hear the Father saying,” these are the moments he is referring to. It is only in this kind of silence and solitude that you can truly hear the still, small voice of God. It is only in these moments of meditation and spiritual reflection that you can see what God is doing in the world and then integrate that into your own life.

These moments of pause, when he is not surrounded by people, are essential for Jesus as he steps more fully into his mission and ministry.