Book of Discipline and Clergy Covenant

Transcription

1 Book of Discipline and Clergy Covenant The 2011 trial court decision that ultimately led to the Clergy Covenant Team asked that the Book of Discipline be consulted regarding clergy covenant and interrelationships to see what resources it offers to establish new relationships among the clergy and the reduction of church trials. The following is an extended journey through the Discipline to identify some related insights of our denomination. While these citations are many, they are not exhaustive. It is admitted that other sets of eyes would likely find other citations and have slightly different interpretive remarks to make. Nonetheless, these are here to note a large theme of the clergy having a common purpose for the benefit of The United Methodist Church. This clergy connection is more than a usual focus on professional duties in a local church or other ministry setting. It is this common purpose that can lead to a revitalization of clergy morale and a lessening of tensions between clergy. We invite you to read again these excerpts from the 2012 Book of Discipline and comments highlighting covenant, discrimination, inclusiveness, and clergy relationships within the church. These four elements are ways of investigating our current situation through a parallelism to scripture, tradition, reason, and experience. Between them is the energy of the Holy Spirit moving to spread holiness over the land, beginning with the clergy. Although the focus here is on clergy covenant, it must be said that the solidarity of the clergy has great import for the laity and they will also benefit from engaging this review of what is also their Discipline. We commend reflection and conversation about the importance of a clergy covenant that goes to the depth of relationship and the breadth of mission and ministry of the annual conference and whole United Methodist Church. The Clergy Covenant Team Annual Conference 2013 EPISCOPAL GREETINGS The Book of Discipline is the instrument by which UM govern themselves and agree to live their lives together. [p v] Covenant is the way clergy govern themselves and agree to be in ministry together? The Book of Discipline is called a book of covenant [that] sets forth the theological grounding of The United Methodist Church. [p. v] How do we view the Discipline? A book of laws? Of principles? Sacrosanct or infallible? The Book of Discipline makes clear the UMC is an inclusive society without regard to ethnic origin, economic condition, gender, age, or the disabilities of its constituents. [p. v] Inclusivity is both formal and informal, it can be measured by who is at the table. The Book of Discipline is to celebrate God s grace, exalt the meaning of faithful discipleship, align with the mission, and inspire on the part of many a deeper desire to be more effective witnesses. [p. vi] A covenantal relationship between clergy clarifies faithful discipleship? HISTORICAL STATEMENT Organized Methodism in America began as a lay movement. [p. 12] If laity need a disciplined life to deepen their discipleship, the same holds for clergy. A first conference of preachers (1773) pledged allegiance to Wesley s leadership. [p. 12] What leadership do today s clergy give allegiance to? A Bishop? Someone elected from their own midst? Charge conference? A system of regular conferences of the preachers was inaugurated. [p. 12] The business of Annual Conference does not measure up to the early understanding of conferences. Nor does the business of a Clergy Session. In neither case is there relationship building or intentional theological conversation. In 1784 the Christmas Conference of preachers was held to chart the future course of the movement in America. [p. 13] What is the current understanding of the engagement of clergy to chart our future? Have we turned such over to the General Conference and Bishops so the only thing left is to do our own thing at the congregational level? Discipline and Clergy Covenant Page 1 of 18

2 The conference took a forceful stand against slavery and made that witness a featured commitment in the new church s Discipline. Regrettably the church steadily retreated from that courageous stand. [p. 13] Is LGBT exclusion from ordained leadership an equally courageous stand that has been aborted by majority legislation? Are courageous stands measured by legislation or an agreed upon understanding of the inclusivity of inclusivity? Not that there are not standards to be met but that a whole class of people is not to be dismissed out of hand. Circuit riding preachers and lay pastors knit [revival and camp meeting conversions] into a connection. [p. 14] Is the lack of clergy relationships reversing this, taking a conference and dividing it into individual congregations? Preachers were to demonstrate the gifts and skills requisite for an effective ministry. Their work was urgent and demanding. The financial benefits were meager. But, as they often remind one another, there was no more important work than theirs. [p. 14] Demonstration of effective ministry takes precedence over who is pre judged to be able to provide the same. Without an openness to effectiveness and ongoing relationships to deepen effectiveness, clergy are currently at a disadvantage and are unable to effectively communicate the importance of their work in practical terms. Methodists were to be strictly guided by a set of General Rules [Do no harm; Do good; Attend to God]. [p. 14] A lack of clergy relationship means harm is done by discriminatory legislation of a whole class of persons; effectiveness cannot be internally encouraged because of competition rather than connexion; and this affects an ability to engage spirituality because of the power of church politics. Two important questions were raised after the Civil War: should laity be given a voice in the General Conference and the annual conference? and women s right to ordination and eligibility for lay offices and representation in the church. [p. 18] Inclusivity always seems to run into the limit of enough power to share by those currently in power. There will come to be additional identity issues regarding race and sexual orientation. There were attendant theological developments and controversies: The holiness movement, the rise of liberal theology, and the Social Gospel movement. [p. 18] These continue to be sources of debate and conflict. Without clergy relationships these cannot be addressed in a way that moves us ahead. They keep us bound to past examples not what holiness, liberalism, or social gospel mean in our day and circumstance. After World War I the theological debate became between Liberal Protestant theology, militant fundamentalism, and neo orthodoxy. These were well represented in the forerunners of United Methodism. [p. 19] These are the last theological categories mentioned in the historical section. Are they still accurate? Have each of these further split? Is there a fourth to tenth category that needs mentioning such as liberation, process, or emergent theology? Whatever the number, would a conference of clergy help put us on the same page or further divide us? Between 1940 and 1967 many Methodists were disturbed by the manner in which racial segregation was built into the fabric of their denominational structure. [p. 21] How similar this sounds to responses today to the manner in which discrimination based on human sexuality is built into our denominational structure. Are we near enough the end of this latest selfimposed limit of God s grace that we will resolve to resolve this disturbance at every conferencing opportunity among the clergy as well as Charge/Annual/Jurisdictional/General conferences. Since 1968, The church has endeavored to become a community in which all persons, regardless of racial or ethnic background, can participate in every level of its connectional life and ministry. [p. 22] In our current day the question is whether the same will be said regardless of sexual orientation. Given our long history of identity being theologized, first negatively and finally positively, it would seem to simply be a matter of time before sexual orientation will not be an automatic discount of effective ministry. Then the question will be about whose identity will be questioned next. Discipline and Clergy Covenant Page 2 of 18

3 Preamble Part I: THE CONSTITUTION The church of Jesus Christ exists in and for the world, and its very dividedness is a hindrance to its mission in that world. [p. 23] Today s dividedness is about human sexuality. To protect predetermined positions, we have set scripture against scripture as well as tradition against tradition, experience against experience, and reason against reason. This struggle against one another keeps us from charting a better course for the church. Our provisional knowledge of G*D is trapped in language and legislative extremes. We can yet be one in humility for the present brokenness of the Church and in gratitude that opportunities for reunion have been give us. [p. 23] It is this humility and opportunity, this brokenness and reunion, that sets the stage for our Constitution. Without keeping this context in mind, we turn the spirit of our prayers and intentions into letters of the law. Division One General Article IV. Inclusiveness of the Church We are part of the church universal. [p. 24] We can learn from other parts of the church regarding our brokenness and find opportunities for reunion. Likewise, every opportunity for reunion offers space in which to share our gifts for the common good of the church universal. We are not as trapped as we sometimes feel and confessing our brokenness while celebrating our gifts is an everpresent choice we can make. The United Methodist Church acknowledges that all persons are of sacred worth. All persons without regard to race, color, national origin, status, or economic condition. This affirmation is put into effect through: In The United Methodist Church no conference or other organizational union of the Church shall be structured so as to exclude any member or any constituent body of the Church because of race, color, national origin, status or economic condition. 6 [p. 24] The Judicial Council has ruled on this inclusiveness in a variety of ways that affirm and delay practical implementation of inclusiveness. Interim Judicial Council Decision 5 shows this most clearly in case regarding designating membership of a newly organized Commission on Religion and Race. The majority said specific numbers of Negroes could not be mandated. The minority said, There is an increasing public recognition and a growing body of authority for the position (1) that there is an obligation to overcome the present effects of past discrimination; (2) that this obligation exists even if the discrimination was not illegal and was accepted at the time it was committed; and (3) that the effects may and should be overcome despite hardship to innocent parties. Equality is too significant to be outbalanced by efficiency or comfort. Those who have suffered discrimination over a long period need special evidence that they are being treated as full equals; while those who have benefited by the advantage of discrimination may be brought to understanding and compassion. The right, power, and authority of the General Conference to correct racial separateness in the Church is clear and should not be impaired. The opinion of the majority in our judgment is in serious error. This is a question of who is going to be at the table. At this point we have removed gay United Methodists from ordination. We talk about gay ordination but not with gay Christians with call and gifts for ordination. Conferencing without participation by a part of the body is at best pseudoconferencing and at worst de facto discrimination. Article V. Racial Justice The United Methodist Church proclaims the value of each person as a unique child of God and commits itself to the healing and wholeness of all persons. [p. 24] Healing is never easy and smooth. Once a person s value has been dismissed, there is a rebuilding of trust that is needed and that will sometimes appear as though there were a dramatic shift from dismissed to privileged. We have difficulty evaluating intrinsic value when it bumps up against our extrinsic benefits developed at the expense of not valuing some. This is still difficult for us to see regarding a settled matter of race. It is even more difficult for us regarding on going differences regarding human sexuality. We tend to make identity into an either/or it is either good or its bad. We lose sight of the mixture of realities of each of us. There are healthy sexual Discipline and Clergy Covenant Page 3 of 18

4 behaviors for both gay and straight; there are unhealthy behaviors for both straight and gay. We have lost the ability to conference about how to distinguish these and usually lump good with straight and bad with gay. Healing will require a new perspective on sexuality in general to arrive at effective ministry with both gay and straight United Methodists. Division Two Organization Section I. Conferences 11. Article IV There shall be annual conferences as the fundamental bodies of the Church. [p. 26] Just as there is no religion but social religion, there is no Methodist structure but connexion. The arena of an area is experienced as fertile ground for the fruits of faith that arise from a tension between the past of scripture and tradition and the present of experience and reason. A faithful wrestling with the givenness of the past and the givenness of the present continues the authority/forms of an institution and the energy/power of a movement into needed change/growth. The short hand for this is a line from a hymn tellingly removed from the latest hymnal New occasions teach new duties, time makes ancient good uncouth, they must upward still and onward, who would keep abreast of truth or Jesus Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old. divorced (or race or gender) as automatic moral disqualifiers with a current restriction on selfavowed practicing homosexuals, regardless of effective ministry. These types of restrictions reflect cultural norms, not theological essentials. 18. Annual conferences are allowed to utilize structures unique to their mission, other mandated structures notwithstanding 38. [p. 29] The ability to modify their Disciplinary structure in light of the uniqueness of their setting is usually noted in regard to central conferences ( ) This may enable structural subsets of Circuits of congregations or Orders and Fellowship ( , 323) to move away from automatic restrictions on same gender oriented leadership and expand/clarify inclusiveness regarding human sexuality. Section III. Restrictive Rules 20. Article IV General Conference shall not do away with the privileges of our clergy of right to trial by a committee and of an appeal.. [p. 29] Though a trial indicates a breakdown of clergy relationships and/or attention to duties, it does indicate the public nature of clarification and resolution of a dispute. In theory, the more clarity before a trial eventuates, the less the need for a trial. Section IV. Central Conferences Section II. General Conference 16. Article IV 2. General Conference shall define and fix the powers and duties of elders, deacons, supply preachers, local preachers, exhorters, deaconesses, and home missioners 27. [p. 27] The Judicial Council [decision 313] extended powers and duties to include qualifications. The specific was about Central Conferences and use of tobacco and alcohol by preachers on trial. Over time disqualifying restrictions on tobacco and alcohol have been moved to personal decisions, not automatic denial of position. Likewise, divorce is no longer seen as cause for automatic disqualification but evaluated in a larger context. Seeming to need some restriction to qualified leadership, we have replaced usage of tobacco or alcohol or being Discipline and Clergy Covenant Page 4 of Article IV.5 Central Conferences have the power to make such rules and regulations for the administration of the work within their boundaries including such changes and adaptations of the General Discipline as the conditions in the respective areas may require, subject to the power that have been or shall be vested in the General Conference 54. [p. 32] The footnote indicates that it is difficult for central conferences to modify sacramental or ministerial limits set by General Conference. What falls under the category of matters distinctly connectional seems to be a bit variable, depending on the make up of a Judicial Council in a particular time. This makes it difficult to try an alternative way and evaluate it. We prefer the predictable to a simple testing of ministerial effectiveness to see if it would be helpful or not. Institutional stability gets in the

5 way of the relational aspect of a covenant and we get tied into what is and only what is. Section VI. Annual Conferences 33. Article II The annual conference is the basic body in the church and as such shall have reserved to it the right to vote on... all matters relating to the character and conference relations of its clergy members, and on the ordination of clergy and such other rights as have not been delegated to the General Conference. [pp ] The Discipline currently defines clergy character in terms of tasks. There are theological tasks around the bounds of ordination questions, professional duties of ordering a congregation and pastoral tasks around the sacraments and ordinances. There are potential relational tasks in the Orders and Fellowship paragraphs ( , 323) but different conferences focus on one part of those paragraphs or another and some have no methodical relationships between the clergy. To vote on character without good information is to vote in the dark. Division Four The Judiciary 56. Article II.1 The Judicial Council shall have authority to determine the constitutionality of any act of the General Conference. [p. 40] Constitutionality is often in the eye of the beholder. Is it limited to a strict reading limited by what it meant in the eyes of the framers of the constitution? Is it more open to variation of experience than might have been thought? What options does the Judicial Council have to say discrimination is wrong even if it falls within a current cultural or theological norm and can be predicted to fail over the long term? Is a Judicial Council bound to precedent and narrow rulings? Does a Judicial Council have any leeway to listen to a spirit or have a teaching function? What does it mean to make a decision that would provide an evangelical impetus to constitutional inclusiveness? Part III: DOCTRINAL STANDARDS AND OUR THEOLOGICAL TASK 102 Section 1 Our Doctrinal Heritage The created order is designed for the well being of all creatures and as the place of human dwelling in covenant with God. As sinful creatures, however, we have broken that covenant, become estranged from God, wounded ourselves and one another, and wreaked havoc throughout the natural order. We stand in need of redemption. [p. 47] Covenant with GOD is always connected with our relationships. What is the limit of all of the wellbeing of all and who decides? Part of our redemption is a covenant with one another and all as well as attending to a covenant with G*D. Through faith in Jesus Christ we are forgiven, reconciled to God, and transformed as people of the new covenant. [p. 47] This is under the rubric of the activity of the Holy Spirit in both personal experience and the community of believers. This again extends any covenant with GOD to a covenant with others. Again, reconciliation with GOD includes reconciliation with others. If we are to offer our best gifts to the common Christian treasury, we must make a deliberate effort as a church to strive for critical self understanding. [p. 48] Is covenant or intentional connection one of our best gifts? What about our current level of selfunderstanding? Our Distinctive Heritage as United Methodists The underlying energy of the Wesleyan theological heritage stems from an emphasis upon practical divinity, the implementation of genuine Christianity in the lives of believers. [p. 49] It is impractical to have clergy riding off in different directions without a grounding spot. The thrust of the Wesleyan movement and of the United Brethren and Evangelical Association was to reform the nation, particularly the Church, and to spread scriptural holiness over the land. [p. 49] The focus on reform of others requires a reform of self. As a group entity, the Church notices its need for reform when relationships with one another Discipline and Clergy Covenant Page 5 of 18

6 breakdown. Its reform process is a renewal of its covenantal language and adjustment of its legislation. The goodness of creation is fulfilled in human beings, who are called to covenant partnership with God. God has endowed us with dignity and freedom and has summoned us to responsibility for our lives and the life of the world. [p. 50] To receive dignity and freedom asks of us the recognition of dignity and freedom received by others. Distinctive Wesleyan Emphases Even our sin, with its destructive consequences for all creation, does not alter God s intention for us holiness and happiness of heart. Nor does it diminish our accountability for the way we live. [p. 50] The way we live includes the way we live with one another. Through the power of the Holy Spirit, we are enabled to increase in the knowledge and love of God and in love for our neighbor. [p. 51] This is under the heading Sanctification and Perfection. Even here, covenant continues. By joining heart and hand, we assert that personal religion, evangelical witness, and Christian social action are reciprocal and mutually reinforcing. Scriptural holiness entails more than personal piety; love of God is always linked with love of neighbor, a passion for justice and renewal in the life of the world. [p. 51] Covenant outlines our reciprocity and mutuality and links with GOD and Neighbor. For Wesley there is no religion but social religion, no holiness but social holiness. The communal forms of faith in the Wesleyan tradition not only promote personal growth; they also equip and mobilize us for mission and service to the world. [p. 52] Is there a congregation without it being a social congregation or a conference without it being a social conference? To be social is to have a covenant, formal or informal. This covenant will not only deepen internal growth but widen external influence. As United Methodists, we respond to that working [of the Spirit] through a connectional polity based upon mutual responsiveness and accountability. Connectional ties bind us together in faith and service in our global witness, enabling faith to become active in love and intensifying our desire for peace and justice in the world. [p. 52] A connectional polity finds clarity in its legislation and energy in its covenants. When either legislation or covenants move from the practical realities of GOD s presence among us, we weaken our global witness. General Rules and Social Principles In asserting the connection between doctrine and ethics, the General Rules provide an early signal of Methodist social consciousness. [p. 53.] Covenants cover both intention (doctrine) and behavior (ethics). Our struggles for human dignity and social reform have been a response to God s demand for love, mercy, and justice in the light of the Kingdom. We proclaim no personal gospel that fails to express itself in relevant social concerns; we proclaim no social gospel that does not include the personal transformation of sinners. [p. 53] There is a covenantal relationship between human dignity, social reform, GOD s love, mercy, and justice. Clergy are called to express these relationships in their own. A church that rushes to punishment is not open to God s mercy, but a church lacking the courage to act decisively on personal and social issues loses its claim to moral authority. [p. 53] In punishing people on the basis of their sexual orientation, not their call and gifts, we stepped outside of GOD s mercy. When our decisive action is based on punishment, we lose a claim to moral authority. 103 Section 2 Our Doctrinal History Wesley s portrayal of the spiritual pilgrimage in terms of the scripture way of salvation provided their model for experiential Christianity. [p. 54] A covenantal relationship models our experience of salvation. This perspective is apparent in the Wesleyan understanding of catholic spirit. While it is true that United Methodists are fixed upon certain religious Discipline and Clergy Covenant Page 6 of 18

7 affirmations, grounded in the gospel and confirmed in their experience, they also recognize the right of Christians to disagree on matters such as forms of worship, structures of church government, modes of Baptism, or theological explorations. They believe such differences do not break the bond of fellowship that ties Christians together in Jesus Christ. Wesley s familiar dictum was, As to all opinions which do not strike at the root of Christianity, we think and let think. [p. 54] What are the limits of disagreement within United Methodist clergy/laity? Are they wider or narrower than the limits of disagreement between denominations and for what reasons? Covenant renewal is an opportunity to clarify the present limits of official disagreements and what it means to be a witness of loyal opposition. [United Methodists] were very much aware, of course, that God s eternal Word never has been, nor can be, exhaustively expressed in any single form of words. [p. 55] Covenant is a process. Note the sequence of doctrinal statements, each responding to a weakness in a previous understanding. The spirit of charity takes into consideration the limits of human understanding. To be ignorant of many things and to be mistaken in some, Wesley observed, is the necessary condition of humanity. The crucial matter in religion is steadfast love for God and neighbor, empowered by the redeeming and sanctifying work of the Holy Spirit. [p. 55] Covenants need an openness for redemption and sanctification. Too great a precision claims more than can be delivered. The Wesleyan Standards in Great Britain In addition to [various disciplines and rules], Wesley established the conference to instruct and supervise the Methodist preachers. [p. 56] Who or what, in our current polity, is established to instruct and supervise the clergy? Annual conference is oriented toward legislation and clergy session toward authorizing a report of clergy details. Beyond meeting expectations of professional actions, where does instruction enter the life of the clergy? 104 Sections 3 Our Doctrinal Standards and General Rules [United Society] Such a society is no other than a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation. [p. 76] Do clergy still need to be part of an United Society? Have they graduated past such? [General Rules] If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul as they who must give account. [p. 78] Self monitoring of members of an association for the sake of the association as well as that of the members calls for some code of behavior that is agreed upon or there is no way to know how to watch with one another. 105 Section 4 Our Theological Task We are now challenged by traditions from around the world that accent dimensions of Christian understanding that grow out of the sufferings and victories of the downtrodden. These traditions help us rediscover the biblical witness to God s special commitment to the poor, the disabled, the imprisoned, the oppressed, the outcast. In these persons we encounter the living presence of Jesus Christ. These traditions underscore the equality of all persons in Jesus Christ. They display the capacity of the gospel to free us to embrace the diversity of human cultures and appreciate their values. They reinforce our traditional understanding of the inseparability of personal salvation and social justice. They deepen our commitment to global peace. [p. 84] Overlooked traditions within a tradition also help us rediscover the presence of GOD in this instance the traditions of Christians who are sexually oriented to their same gender. They have been named as disabled and thus been imprisoned, oppressed, and outcast. To better meet this challenge, this current area of discrimination, is to expand our understanding of and witness for Jesus. All religious experience affects all human experience; all human experience affects our understanding of religious experience. [p. 85] Discipline and Clergy Covenant Page 7 of 18

8 The human experience of sexuality is claimed to be a gift of GOD. We are to apply our General Rules to this area of life to see where harm might be stopped, where good might flourish, and where thanks might be raised. This is the case whether one s sexuality is oriented to the same or other gender. With this discernment, denying a whole orientation removes the whole conversation of sexuality from our midst and limits a deeper understanding of both human and religious experience. Some facets of human experience tax our theological understanding. Many of God s people live in terror, hunger, loneliness, and degradation. Everyday experience of birth and death, of growth and life in the created world, and an awareness of wider social relations also belong to serious theological reflection. A new awareness of such experiences can inform our appropriation of scriptural truths and sharpen our appreciation of the good news of the kingdom of God. [p. 85] Discriminatory legislation and cultural norms bring to identified groups terror, hunger, loneliness, and degradation. When people raise their experience of discrimination by the church it is difficult for the church to hear it. When discrimination comes from the church it is difficult for the church to reflect on it. In addition to historic tensions and conflicts that still require resolution, new issues continually arise that summon us to fresh theological inquiry. Daily we are presented with an array of concerns that challenge our proclamation of God s reign over all of human existence. [p. 86] Covenant groups are one location where fresh theological inquiry can take place. Trust is more available in class size settings and trust is critical to being able to raise new possibilities and to wait long enough to reflect on any gifts that are present. Of crucial importance are concerns generated by great human struggles for dignity, liberation, and fulfillment aspirations that are inherent elements in God s design for creation. These concerns are borne by theologies that express the heart cries of the downtrodden and the aroused indignation of the compassionate. [p. 87] When heart cries are suppressed and indignation is silenced, dignity of all is compromised, liberation of all is forgotten, and fulfillment is delayed. This situation is an abomination that prophets of all times address head on and religious institutions resist dealing with until they can no longer avoid it. We are at another time that questions whether dignity, liberation, and fulfillment are part of God s design or not; where a line can be drawn that says these people are not worthy of dignity, liberation, or fulfillment. Christian unity is founded on the theological understanding that through faith in Jesus Christ we are made members in common of the one body of Christ. Christian unity is not an option; it is a gift to be received and expressed. [p. 88] When the clergy are not in covenant, they have decided to not be members in common. This has large consequences for their work and for the mission of the church. A clergy divided cannot long stand. The hypocrisy of this division will be seen and cripple the witness of the Church. Part IV: THE MINISTRY OF ALL CHRISTIANS The Mission and Ministry of the Church 121 God s grace is active everywhere, at all times carrying out this purpose as revealed in the Bible. It is expressed in God s covenant with Abraham and Sarah, in the Exodus of Israel from Egypt, and in the ministry of the prophets. It is fully embodied in the life, death, and resurrection of Jesus Christ. It is experienced in the ongoing creation of a new people by the Holy Spirit. [pp ] Might this be seen in terms of an ongoing creation of clergy by the Holy Spirit? If so, what mechanism would help this along? Presumably it will have something to do with a common purpose and conferencing. 124 The visible church of Christ as a faithful community of persons affirms the worth of all humanity and the value of interrelationship in all of God s creation. [p. 92] The visible congregation of clergy as a faithful community of persons affirms the worth of all humanity and value of interrelationship in all of GOD s creation. 125 United Methodists throughout the world are bound together in a connectional covenant in which we support and hold each other accountable for faithful discipleship and mission. Integrally holding connectional unity and local freedom, we seek to Discipline and Clergy Covenant Page 8 of 18

9 proclaim and embody the gospel in ways responsible to our specific cultural and social context while maintaining a vital web of interactive relationships ( 132).... For our connectionalism to become a living practice, we need to carry the worldwide nature of The United Methodist Church deep into the life and mission of our local congregations.... Guided by the Holy Spirit, United Methodist churches throughout the world are called afresh into a covenant of mutual commitment based on shared mission, equity, and hospitality. [p. 93] Connectional covenant is a key phrase, along with covenant of mutual commitment based on shared mission, equity, and hospitality. Are shared mission, equity, and hospitality a sufficient basis for a covenant of clergy? In covenant with God and with each other: We affirm our unity in Christ, and take faithful steps to live more fully into what it means to be a worldwide church in mission for the transformation of the world. We commit ourselves to crossing boundaries of language, culture, and social or economic status. We commit ourselves to be in ministry with all people, as we, in faithfulness to the gospel, seek to grow in mutual love and trust. We participate in God s mission as partners in ministry, recognizing that our God given gifts, experiences, and resources are of equal value, whether spiritual, financial, or missional. We commit ourselves to full equity and accountability in our relationships, structures, and responsibilities for the denomination. We enter afresh into a relationship of mutuality, creating a new sense of community and joyously living out our worldwide connection in mission for the transformation of the world. [pp ] Is this a covenant that clergy might enter into together to explore its significance for their common work? What are the implications rising from General Conference being in ministry with all persons; even those oriented toward their same gender? 129 Ministry as Gift and Task.... the impulse to minister always moves one beyond the congregation toward the whole human community. [p. 96] Does congregation also hold for General Conference and the impulse to minister by those currently restricted from ordained ministry? 131 The Unity of Ministry in Christ There is but one ministry in Christ, but there are diverse gifts and Discipline and Clergy Covenant Page 9 of 18 evidences of God s grace in the body of Christ (Ephesians 4:4 16). The ministry of all Christians is complementary. No ministry is subservient to another. All United Methodists are summoned and sent by Christ to live and work together in mutual interdependence and to be guided by the Spirit into the truth that frees and the love that reconciles. [p. 96] A gift of mutual interdependence seems to wax and wane. Trials are a sign of it fading? Orders (coming later) are a sign of its increase? 132 The Journey of a Connectional People.... Our connectionalism is not merely a linking of one charge conference to another. It is rather a vital web of interactive relationships. [p. 96] Connectionalism among the clergy is not merely a linking of one appointment to another, but interactive relationships. 136 Our Relationship with God: Privilege Christians experience growth and transition in their spiritual life just as in their physical and emotional lives. While this growth is always a work of grace, it does not occur uniformly. Spiritual growth in Christ is a dynamic process marked by awakening, birth, growth, and maturation. This process requires careful and intentional nurture for the disciple to reach perfection in the Christian life. [p. 135] Even clergy are to continue to mature in their spirit. What does careful and intentional nurture look like among clergy oriented toward a congregational base and an annual conference wide ministry? 139 Ordained Ministry Ordained ministers are called by God to a lifetime of servant leadership in specialized ministries among the people of God. Ordained ministers are called to interpret to the Church the needs, concerns, and hopes of the world and the promise of God for creation.... The ordained ministry is defined by its faithful commitment to servant leadership following the example of Jesus Christ, by its passion for the hallowing of life, and by its concern to link all local ministries with the widest boundaries of the Christian community. [pp ] Needs of the world and promises of GOD don t easily line up, thus the need for linkages back and forth where each is anchored in the other. While local ministry is difficult, linkage with the widest boundaries is even more so when we are divided over how wide the boundary is.

10 140 Called to Inclusiveness We recognize that God made all creation and saw that it was good. As a diverse people of God, who bring special gifts and evidences of God s grace to the unity of the Church and to society, we are called to be faithful to the example of Jesus ministry to all persons. Inclusiveness means openness, acceptance, and support that enables all persons to participate in the life of the church, the community, and the world; therefore inclusiveness denies every semblance of discrimination. The mark of an inclusive society is one in which all persons are open, welcoming, fully accepting, and supporting of all other persons, enabling them to participate fully in the life of the church, the community, and the world. [p. 99] There is a movement within this paragraph from ministry to to support of people to participate fully in the life of the church, in sharing their gifts at the currently appropriate place within the ministries of the church and to shift ministry areas as their gifts deepen or are added to. Preamble Part V: SOCIAL PRINCIPLES We acknowledge that, because it is a living body of believers, gathered together by God from many diverse segments of the human community, unanimity of belief, opinion, practice has never been characteristic of the Church from the beginning to this day. From its earliest time, as evidenced in the letters of Paul, the witness of the Gospels, the Acts of the Apostles, and other New Testament texts, diversity of understanding and controversy with regard to many matters has been the reality. Therefore, whenever significant differences of opinion among faithful Christians occur, some of which continue to divide the church deeply today, neither surprise nor dismay should be allowed to separate the members of the Body from one another; nor should those differences be covered over with false claims of consensus or unanimity. To the contrary, such conflict must be embraced with courage and perseverance as all together continue to seek to discern God s will. In that understanding and commitment, we pledge ourselves to acknowledge and to embrace with courage, trust, and hope those controversies that arise among us, accepting them as evidence that God is not yet finished in sculpting us to be God s people. We commit ourselves to stand united in declaring our faith that God s grace is available to all, that nothing can separate us from the love of God. In that confidence, we pledge to continue to be in respectful dialogue with those with whom we disagree, to explore the sources of our differences, to honor the sacred worth of all persons, and to tell the truth about our divisions as we continue to seek the mind of Christ and to do the will of God in all things. [p. 104] The Social Principles are a place of division among us. Some give great credence to their prayerful and thoughtful reflection on the realities of faith and practice. Some dismiss their instructive nature and deny their prophetic persuasiveness, for one reason or another. As we go through a season of heightened differences, what is the role of the clergy in teaching and challenging General Conference s view of specific human experiences? What is the degree to which clergy are bound to one another and to the decisions of General Conference? Within the Social Principles, it is 161.F (Human Sexuality) that has stimulated the question of what will allow the clergy and the church to continue standing united in respectful dialogue as we continue discerning. This is not to say this or any discernment will settle matters for all time. Past discriminations continue to affect us and we are yet unaware of what discriminatory practice regarding human identity we are now participating in will rise to the level of consciousness. Even less do we know where the Holy Spirit will lead us in engaging in the protection and support of people being discriminated against outside a church setting. Part VI: ORGANIZATION AND ADMINISTRATION Chapter One: The Local Church 206 Parish development is an intentional plan of enabling congregations, church related agencies, and pastors in a defined geographic area to develop a relationship of trust and mutuality that results in coordinated church programs and ministry, supported by appropriate organizational structures and policy. [p. 145] This sounds like the intent of our current Circuit structure. As we know, it works in some places and not in others. It might be useful to posit the difference in effective and non active circuits is directly relatable to the trust and mutuality of the clergy involved. If this is shown to be accurate it means that clergy dysfunction with clergy is a hindrance to the whole ministry of the annual Discipline and Clergy Covenant Page 10 of 18

11 conference and church. This would then become a place for intentional work by the clergy to keep them from shooting themselves in the foot and weakening the whole ministry of Jesus Christ. If this is not a significant factor, it will help us look at congregational processes and community prejudice, discrimination, or lack of vision. 209 Covenanting Congregations entering into an ecumenical shared ministry shall develop a clear covenant of mission, set of bylaws, or articles of agreement that address financial and property matters, church membership, denominational askings and apportionments, committee structure and election procedures, terms and provisions of the pastorate, reporting procedures, relationship with the parent denominations, and matters related to amending or dissolving the agreement. [p. 148] We know how to be very intentional about Interdenominational relationships. Intra denominational relationships are harder. Internally we have more assumptions and good/holy rhetoric than practical ministry. Holding one another to account within a presumed family is more difficult than clarifying structures between tribes. How do larger and smaller settings for covenant affect its implementation? Is it more premeditated/methodical and less reactive or not? Are these sorts of limits on organizations also helpful for individuals or a group such as clergy? In communities in transition, the local church shall be regarded as a principal base of mission from which unjust structures of society shall be confronted, evangelization shall occur, and a principal witness to the changing community, including ministry with the poor, shall be realized. [p. 149] In some sense, every congregation is in transition. The mission of a congregation has a life of its own. To have the strongest possible congregation joined by the strongest possible clergy for that time and place is a potent combination. When this combination becomes unbalanced in either direction, there is an equally likely opportunity for a restriction of ministry. Knowing there is always another clergy in the wings could energize both clergy and laity to see that the maturity of clergy increase, both individually and in relationship with one another. 217 When persons unite as professing members with a local United Methodist church.... They covenant together with God and with the members of the local church to keep the vows which are a part of the order of confirmation and reception into the church. [p. 153] Later we will hear of Orders and Fellowship of the clergy which are analogous to membership vows in a congregation. This leads into the next paragraphs. 218 Growth in Faithful Discipleship Faithful membership in the local church is essential for personal growth and for developing a deeper commitment to the will and grace of God. [p. 153] This is no different with the clergy. Growth is essential and being held accountable for such is critical for the breadth and depth of ministry accomplished. 219 Mutual Responsibility Faithful discipleship includes the obligation to participate in the corporate life of the congregation with fellow members of the body of Christ. A member is bound in sacred covenant to shoulder the burdens, share the risks, and celebrate the joys of fellow members. A Christian is called to speak the truth in love, always ready to confront conflict in the spirit of forgiveness and reconciliation. [pp ] Later we will hear of the mutual responsibility of clergy to clergy and clergy to annual conference. The trick seems to be the last sentence regarding how we confront conflict. When theologies of GOD and survival of a particular from of institutional religion are involved, stakes seem to be raised to the point where forgiveness and reconciliation are no longer options. In some sense clergy are to be reminders of forgiveness and reconciliation in a congregational setting. Who is authorized to bring that same reminder to the clergy when they are in conflict? This question recognizes the universal diminishment of authority in western culture and raises the question of its place in moving us along. Authority has certainly been misused by congregations, clergy, bishops, denominations, communities, nations, and cultures. This does not account for having lost track of its place in our midst. 220 The Call to Ministry of All the Baptized All members of Christ s universal church are called to share in the ministry which is committed to the whole church of Jesus Christ.... Participation in Discipline and Clergy Covenant Page 11 of 18

12 disciplined groups such as covenant discipleship groups or class meetings is an expected part of personal mission involvement.... The standards of attitude and conduct set forth in the Social Principles (Part V) shall be considered as an essential resource for guiding each member of the Church in being a servant of Christ on mission. [p. 154] Growth in discipleship is never ending and thus a burden. Our culture of independence and freedom can too easily dismiss the Social Principles as meddling. Ease of membership contrasts easily with next paragraph Accountability 1. All members are to be held accountable for faithfulness to their covenant of baptism. [p. 154] While clergy also need to be held to their covenant of baptism, is there also a clergy covenant to which they are to be held accountable? Is membership in an annual conference sufficient or is there additional participation needed in developing relationships and being measured against denominational standards of attitude and conduct? The local church shall endeavor to enlist each member in activities for spiritual growth and in participation in the services and ministries of the Church and its organizations. It shall be the duty of the pastor and of the members of the church council by regular visitation, care, and spiritual oversight to provide necessary activities and opportunities for spiritual growth through individual and family worship and individual and group study to connect faith and daily living, and continually to aid the members to keep their vows to uphold the Church by attendance, prayer, gifts, and service. [p. 159] Through the lens of the spiritual growth and engagement with the ministries of the church, the bishop and Orders/Fellowship would be key motivators and resourcers a The Church School In each local church there shall be a church school for the purpose of accomplishing the church s educational ministry. The church school is challenged to create communities in which people of all ages experience God s active presence in their lives; foster healthy, nonviolent relationships within the congregation and community; testify to the reconciling love of God through Christ; and live out their faith in the world as witnesses to the coming reign of God. [p. 182] Intentional education of the clergy is no less important than that of the laity. The equivalent here would be a Conference School for clergy. There used to be one and for a variety of reasons it faltered. Its demise was an external sign of an internal spiritual state. Our tradition affirms that spiritual change can come through the mind as well as the emotions and finding a new way for the clergy to be in a common educational study is likely to bear good fruit Heritage Sunday. The day provides an opportunity for reflection on heritage, celebration of where the Church has been, how it understands itself as it shapes us today, and the meaning of Christian conferencing. [p. 207] It is the meaning and celebration of Christian conferencing that raises a question of the state of such conferencing today. If it no longer resonates with the clergy as a non negotiable time in their vocation, its weakness is a second external sign of a deep morale problem. It is perhaps only the secondcoming of Christ Jesus that would keep clergy from attending to Christian conferencing as a constituent part of growth in their call and gifts. Since Annual conferences may determine other special Sundays, the current state of clergy relationships may require an annual conference to add an additional Special Sunday that would include a clergy only event or clergy retreat or school for clergy. In theory the laity and congregations would find a long term benefit from this and support it. Chapter Two: The Ministry of the Ordained Ordained persons exercise their ministry in covenant with all Christians, especially with those whom they lead and serve in ministry. They also live in covenant of mutual care and accountability with all those who share their ordination, especially in The United Methodist Church, with the ordained who are members of the same annual conference and part of the same Order. The covenant of ordained ministry is a lifetime commitment, and those who enter into it dedicate their whole lives to the personal and spiritual disciplines it requires. [p. 218] Here are two covenants out of many that any one clergyperson has. There is a time and a season for each. If, however, one always trumps the other in time and energy expenditure, they are not able to inform one another and both eventually loose steam. At this point in our journey it seems that the covenant with a local congregation claims more Discipline and Clergy Covenant Page 12 of 18