The division in this state’s United Methodist Church has come to the surface since the testimony of a same-sex couple at the denomination’s June 12 statewide meeting in Jackson. The Mississippi Annual Conference was attended by about 2,000 people.

A debate followed over whether that testimony should have been given during the conference’s worship service and without a rebuttal of the homosexual lifestyle.

Since that service, the ranks of a group of Methodist evangelicals in Mississippi have grown, said the Rev. Ginger Holland, leader of the Mississippi Fellowship of United Methodist Evangelicals.

“We had about 1,800 members when the conference started. We have well more than 2,000 now,” she said.

Two Methodist ministers, the Rev. Jeff Switzer of Senatobia and the Rev. James Twiner of Pascagoula, started MSFUME in 2002, she said.

“It began over multiple issues, but in particular over the attempt of gay and lesbian caucuses trying to change our church’s stance on homosexuality,” Holland said.

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(UMNS) Anything a soldier tells a chaplain is confidential ”“ and that fact is the single biggest reason clergy are on the front lines of the U.S. Army’s suicide prevention efforts, United Methodist chaplains say.

“Chaplains have specialized training and are gatekeepers for the prevention programs,” said Chaplain Lt. Col. Scott Weichl, behavioral health program manager at the U.S. Army Center for Health Promotion and Preventive Medicine, Aberdeen Proving Ground, Maryland.

“Many, many folks come and talk to us. We are not judgmental, and many who have had serious difficulties just need someone to talk to,” added Weichl, who is a United Methodist chaplain. “We try to discern, to triage who needs to see someone with special training and skills.”

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I have been part of numerous dialogue sessions within the Texas Annual Conference in regard to the denomination’s stance on homosexuality. I have listened and I have been heard. During these dialogues, I heard the deeper issues beneath the presenting issue of homosexuality. They are the same issues I have heard at recent General Conferences. In reality, there are four issues dividing our church that cut to the very heart of what it means to be a church family. They deal with truth, Scripture, revelation, and Jesus Christ….

You never save a troubled institution by refusing to talk about what’s wrong. You save an institution by doing what’s right. You don’t save a hurting institution by maintaining the status quo. You save an institution by changing its present dysfunctional reality. And as important as it is, you don’t make a divided church whole simply by engaging in dialogues. You must at some point provide courageous and, if need be, costly leadership that others will follow.

Like a good counselor, the one thing our leaders must not do is to ignore our deepest issues or act as if they do not matter. They must lead us to those issues and they must speak truth to the Church so that, with a unified voice, we will speak truth to the culture, that the world may believe.

Where are we? We are in a place where band-aid solutions, denial, and institutional responses will not save us. We are in a place where we need leaders to lead and we need people of biblical faith to be people of courage and character.

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When members of St. Mark’s Episcopal Church, 335 Locust St., voted 2-1 in January to remain in the Episcopal Church of the United States, the Rev. Doug Blakelock, church pastor, and about 40 members separated from St. Mark’s.

“One third of the congregation did not want to stay in the Episcopal Church,” Blakelock said in the Oakland United Methodist Church sanctuary.

“Deacon Marion Kush and I led them out, and the very next Sunday we met here.”

The Methodist congregation graciously opened the doors for their neighbors to hold a Eucharist healing service on Jan. 18, Blakelock explained.

The breakaway Episcopalians founded St. Matthew’s Anglican Church. They have been worshiping Sunday afternoons in the Oakland church at 1504 Bedford St. ever since.

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Word came recently that the Episcopal Church national convention plans to affirm gay and lesbian clergy. Some celebrated, while others recoiled. The public pondered.

From the sidelines I say, “Hooray for the steady progress of God’s holy spirit.”

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A few statistics tell the story.

A majority of seminary students now carry educational debt, and they’re borrowing larger amounts than in the past. Graduates confirm that their debt affects their career choices, holds them back from purchasing homes, prevents them from saving for their children’s education, limits their retirement savings, delays health care and creates distress.

Christian Century magazine recently reported that “churches are paying their clergy proportionately lower salaries today then they did a generation ago, making it more difficult for ministerial candidates to justify the high cost of a graduate degree.”

Fewer than 7 percent of clergy in most Protestant and Catholic denominations today are under age 35.

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Arguably the Episcopal and Methodist Churches have been America’s historically most influential. Numerous American elites, including many of the Founders, were and are Episcopalian, making it often the de facto “established” church. And Methodism became America’s largest church in the 19th century, creating the evangelical populist ethos that robustly survives today, if now mostly among other denominations.”¨

Like other Mainline denominations, Episcopal and Methodist seminaries succumbed to theological liberalism early in the 20th century, reaching radical crescendos in the 1960s, when both churches began numerically to decline, a decline that continues until this day.

But the two denominations now seem set on different trajectories, as vividly illustrated by very recent events. Last week, the newly formed Anglican Church in North America (ACNA) convened its first provincial assembly, bringing into one denomination an estimated 100,000 regular worshipers and 700 congregations. Most of these Anglicans have left the Episcopal Church since 2003, when Gene Robinson became the first openly homosexual Episcopal bishop.

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“What if church wasn’t just a building, but thousands of doors?” asks a new website launched by the United Methodist Church. “Each of them opening up to a different concept or experience of church. . . . Would you come?” After watching its membership drop nearly 25 percent in recent decades, the United Methodist Church, which is still the nation’s largest mainline Protestant denomination, thinks it knows the answer. So it’s pouring $20 million into a new marketing campaign, including the website, television advertisements, even street teams in some cities, to rebrand the church from stale destination to “24-7 experience.”

“The under-35 generation thinks church is a judgmental, hypocritical, insular place,” says Jamie Dunham, chief planning officer for Bohan Advertising & Marketing, the firm that designed the United Methodist campaign. “So our question is: What if church can change the world with a journey?”

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Few doubt that the graying of members, low birth rates and various controversies have contributed to the diminishing numbers of mainline Protestants found in the United Methodist Church, the Evan gelical Luth eran Church in America, the Pres byterian Church (U.S.A.), the Epis copal Church, the American Baptist Churches and the United Church of Christ.

But has the slippage become precipitous, threatening to reduce mainline Protestants ever closer to remnant status? “A generic form of evangelicalism is emerging as the normative form of non-Catholic Christianity in the United States,” said Mark Silk, who helped design the 2008 American Religious Identification Survey (ARIS).

That survey, which polled more than 54,000 adults, reported in March that the number of mainline Christians had slipped to 12.9 percent of adult Americans””down from 17.2 percent in 2001 and 18.7 percent in 1990””as evangelical numbers grew.

By contrast, the Pew Forum’s U.S. Religious Landscape Study, after polling 35,000 adults in 2007, reported last year that 18.1 percent of adults said they were affiliated with “mainline Protestant” churches.

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Shrinking mainline Protestant denominations are turning to marketing to help stem decades of membership losses and stay afloat.

The United Methodist Church recently unveiled a $20 million rebranding effort aimed at attracting younger members to the large but diminishing Protestant group. The new ads will appear over the next four years as part of the denomination’s “Rethink Church” campaign.

The Evangelical Lutheran Church in America has invested nearly $1.2 million over the past two years launching a similar branding effort based on the theme, “God’s Work, Our Hands.”

The denominations are trying to bounce back from losses that began in the mid-1960s.

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It’s the putting right that counts”¦

The Anglican-Methodist Covenant, to be signed this Sunday, May 24, is a significant step towards the healing of a broken relationship.

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Most mainline Protestant clergy do not support legalizing gay marriage, even if they’re not required to officiate at same-sex ceremonies.

It was the only point on which the majority did not support gay rights, according to a survey of clergy from the seven historic mainline Protestant denominations to which 18% of Americans belong.

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The White House has an oft-overlooked religious ally for solving the country’s social problems through greatly expanded government programs, if a new survey of senior pastors in mainline Protestant churches is a good indication.

Republican politicians and commentators have opposed President Obama’s economic stimulus initiatives and proposals to improve health care, education and the budgets of middle-class Americans as an overly expensive shift to “big government” bordering on socialism. But three-quarters of pastors in seven mainline denominations agreed in the mid-2008 survey that the federal government “should do more to solve social problems such as unemployment, poverty and poor housing.”

Most of the queried clergy accepted the likely price of such reforms. Some 67 percent favored government-guaranteed health insurance “for all citizens, even if it means raising taxes.” Moreover, 69 percent said that more environmental protection is needed, even if it raises prices and costs jobs.

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“There’s some pretty solid evidence that shows church growth is countercyclical to economic growth, [Ed] Stelzer [President of Lifeway Research in Nashville, Tennessee] told Christianity Today, citing a 2007 study by Texas State University professor David Beckworth.

The “Praying for Recession” study found that the rate of growth in evangelical churches jumped by 50 percent during each recession between 1968 and 2004. By comparison, mainline Protestant churches continued their decline in numbers, though a bit more slowly.

—Christianity Today, March 2009, page 18

It is a 35 page pdf file and it is worth the time to read it all.

And if men thus deceive themselves, is it any wonder that they deceive others also, and that we so seldom find “an Israelite indeed, in whom there is no guile?” In looking over my books, some years ago, I found the following memorandum: “I am this day thirty years old; and till this day I know not that I have met with one person of that age, except in my father’s house, who did not use guile, more or less.”

This is one of the sorts of desperate wickedness which cleaves to the nature of every man, proceeding from those fruitful roots, — self-will, pride, and independence on God. Hence springs every species of vice and wickedness; hence every sin against God, our neighbour, and ourselves. Against God, — forgetfulness and contempt of God, of his name, his day, his word, his ordinances; Atheism on the one hand, and idolatry on the other; in particular, love of the world, the desire of the flesh, the desire of the eyes, and the pride of life; the love of money, the love of power, the love of ease, the love of the “honour that cometh of men,” the love of the creature more than the Creator, the being lovers of pleasure more than lovers of God: — Against our neighbour, ingratitude, revenge, hatred, envy, malice, uncharitableness.

Hence there is in the heart of every child of man, an inexhaustible fund of ungodliness and unrighteousness, so deeply and strongly rooted in the soul, that nothing less than almighty grace can cure it. From hence naturally arises a plentiful harvest of all evil words and works; and to complete the whole, that complex of all evils, —

— That foul monster, War, that we meet,
Lays deep the noblest work of the creation;
Which wears in vain its Maker’s glorious image,
Unprivileged from thee!

In the train of this fell monster are murder, adultery, rape, violence, and cruelty of every kind….

–From his sermon “The Deceitfulness Of The Human Heart”

Lord God, who didst inspire thy servants John and Charles Wesley with burning zeal for the sanctification of souls, and didst endow them with eloquence in speech and song: Kindle in thy Church, we beseech thee, such fervor, that those whose faith has cooled may be warmed, and those who have not known thy Christ may turn to him and be saved; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

(ACNS) The Anglican – Methodist International Commission for Unity in Mission held its first meeting in the Centro Anglicano de la Diócesis de México in Mexico City, as guests of the Anglican Consultative Council. The Commission was co-chaired by the Right Revd Harold Miller, the Bishop of Down and Dromore (Church of Ireland), for the Anglican Communion, and the Revd Professor Robert Gribben (Uniting Church in Australia), Chairman of the Standing Committee on Ecumenics and Dialogue, on behalf of the World Methodist Council.

The Commission has been given a mandate by its sponsoring bodies as set out in the London Document, the Report of the Anglican – Methodist International Consultation, which took place in London, UK, in November 2007. Building on our common confession of the apostolic faith and our participation in God’s mission, the purpose of the Commission is to advance the full visible communion of Anglicans and Methodists at every level as a contribution to the full visible unity of the Church of Christ. It has been asked to monitor and resource relations between Anglicans and Methodists, and to propose ways to achieve this goal.

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In a Nov. 7 statement, the United Methodist bishops declared the ecumenical ordination of a lesbian and another woman who champions gay rights, which took place Oct. 19 at a United Methodist Church in Baltimore, “was not approved by any United Methodist annual conference, board of ordained ministry or cabinet.”

The ordinations “belong to Church Within A Church,” according to the council of 69 active and 91 retired bishops from the United States, Africa, Europe and the Philippines.

Church Within a Church is a six-year old organization of Methodists who describe themselves as “dedicated to being the inclusive church.” During the ecumenical ordination service, hands were laid on the two women by retired United Methodist Bishops Susan Morrison and Jessie DeWitt, along with leaders from the United Church of Christ, Catholic, Lutheran and Presbyterian churches and the women’s sponsors.

While ordinations are ecclesial actions, the bishops said the ordination, “has no effect within The United Methodist Church,” has no official status, and will not qualify individuals for appointment within the denomination. The bishops upheld the clarity of the church’s proscription that it does not ordain self-avowed practicing homosexuals.

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Perhaps some joining of Catholics and evangelicals, in morals and manners, could achieve the social unity in theological difference that characterized the old Mainline. But the vast intellectual resources of Catholicism still sound a little odd in the American ear, just as the enormous reservoir of evangelical faith has been unable, thus far, to provide a widely accepted moral rhetoric.

America was Methodist, once upon a time””or Baptist, or Presbyterian, or Congregationalist, or Episcopalian. Protestant, in other words. What can we call it today? Those churches simply don’t mean much any more. That’s a fact of some theological significance. It’s a fact of genuine sorrow, for that matter, as the aging members of the old denominations watch their congregations dwindle away: funeral after funeral, with far too few weddings and baptisms in between. But future historians, telling the story of our age, will begin with the public effect in the United States.

As he prepared to leave the presidency in 1796, George Washington famously warned, “Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.” Generally speaking, however, Americans tended not to worry much about the philosophical question of religion and nation. The whole theologico-political problem, which obsessed European philosophers, was gnawed at in the United States most by those who were least churched.

We all have to worry about it, now. Without the political theory that depended on the existence of the Protestant Mainline, what does it mean to support the nation? What does it mean to criticize it? The American experiment has always needed what Alexis de ­Tocqueville called the undivided current, and now that current has finally run dry.

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(Please note that this article provides important background information for the posted article below–KSH).

Retired United Methodist clergy in northern California and Nevada could face disciplinary charges if they perform same-gender marriage ceremonies in the wake of a California court ruling that allows gay couples to marry, their bishop says.

While the church’s California-Nevada legislative assembly approved a resolution in June commending retired clergy who have offered to perform such ceremonies, Bishop Beverly J. Shamana has issued a ruling declaring the statement “void and of no effect.”

“While the resolution is a commendable gesture to the congregations of the conference in offering the pastoral counsel of a number of retired clergy to persons contemplating same-gender marriage under the laws of California, it steps over a disciplinary line when it commends these clergy to the congregations for the purpose of ”˜performing same gender marriages or holy unions,’” Shamana wrote in her ruling of law.

Meanwhile, an organizer of the retired clergy said the bishop’s ruling would not deter the pastors from performing the ceremonies.

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United Methodist disaster response teams from Illinois were assessing needs after major flooding in the state’s southeastern counties.

The June 10 flooding led to more problems as the water system for the town of Lawrenceville, with 4,600 residents, stopped working the next day, according to The Associated Press. Some 200 residents evacuated after levee breaks and could not return home because of flooded roads.

The latest heavy rains arrived after two floods hit the Pontiac and Watseka area in February, while two March floods hit the southern part of the United Methodist Illinois Great Rivers Annual (regional) Conference. Both regions received a $10,000 grant from the United Methodist Committee on Relief at the request of Bishop Sharon Brown Christopher.

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Every denomination is struggling to retain young people and young families who do not always see church the way their parents and grandparents do. They are less likely to stay with a congregation or denomination just because it’s expected. What that means, says the Rev. John Wilkinson, pastor of Rochester’s Third Presbyterian Church, is that “people are making a much more significant choice today if they choose to be a church participant. About half the people who join us do not come from a Presbyterian background.”

People in their 20s and 30s, sometimes called the “Millennial Generation,” are going to transform church life, says the Rev. Eugene Roberts, recently retired pastor of the Brighton Reformed Church. “They are not so interested in theological distinctions between denominations,” he says. “In some ways, theirs is a more intense experience.” On the plus side, he says, the millennials “who get involved really want to be involved, while the baby boomers like me often go through the motions.”

But while many younger people have a less formal connection to church than their elders, “that is not an indication that people are less spiritual or not interested in a relationship with God,” says the Rev. Alan Newton, executive minister of the American Baptist Church in the Rochester Genesee Region. “They just don’t find it in church. Churches naturally resist change, but those that are adapting are all growing.”

But adapting means different things to different congregations. The Rev. David Inglis, pastor of the Henrietta United Church of Christ, says churches are seeing “people who find their way into a place that affirms their own journey.” In other words, younger people will go where they are accepted for who they are.

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Some of the problems for mainline invisibility might be self-inflicted. “They best stop complaining and take another look at their methods of communicating and organizing,” says the Rev. C. Welton Gaddy, head of the Interfaith Alliance, a religious liberty organization dedicated to protecting faith and freedom.

“Mainline congregations do not tend to translate their moral convictions into effective political organization and influential social action with the adeptness and passion that characterize evangelicals moving in lockstep with one another,” says Gaddy, who also hosts a show on the liberal Air America radio network. Leaders and activists of mainline denominations might be heeding Gaddy’s advice. Some are raising their profile by reaching out to find common cause with emerging, moderate evangelical churches on issues such as climate change, genocide in Sudan, human trafficking and HIV/AIDS.

Now there is also hope that with the two leading Democratic presidential candidates from their ranks ”” Hillary Clinton, a United Methodist, and Barack Obama, who despite the controversial minister, Rev. Jeremiah Wright, is affiliated with the more moderate United Church of Christ ”” mainliners could have one of their own standard-bearers in the seat of secular power.

Megachurches? Collaboration with evangelicals? One of their own in the White House? Despite low fertility rates and other demographic challenges, mainline Protestantism isn’t fading from the national landscape just yet. In fact, if the budding megachurches are any indication, mainline believers might be hitting their stride, and finding their voice, just in the nick of time.

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Two United Methodist women from Chicago exchanged vows Friday in a park near the Fort Worth Convention Center where this week delegates at an international conference affirmed the church’s stance that the practice of homosexuality is not biblical.

With a procession of about 200 supporters, Julie Bruno and Susan Laurie walked from the convention center to General Worth Square, singing This Little Light of Mine. Their ceremony was performed by a lay person from New York, although some clergy were in the crowd and applauded. Audience members also spoke a blessing of the union.

The event symbolized some of the deepest divisions that remain unresolved at the end of the 10-day General Conference of the United Methodist Church. Nearly 1,000 delegates representing more than 11 million people gathered to address denomination concerns and social issues.

Bishop Ben Chamness of the 28-county Central Texas Conference said there was “a great spirit of holy conferencing … by people with different views.”

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Delegates to the 2008 General Conference on April 30 rejected changes to the United Methodist Social Principles that would have acknowledged that church members disagree on homosexuality.

Delegates instead adopted a minority report that retained language in the denomination’s 2004 Book of Discipline describing homosexual practice as “incompatible with Christian teaching.”

The adopted wording in Paragraph 161G also states that “all persons are individuals of sacred worth, created in the image of God,” and that United Methodists are to be “welcoming, forgiving and loving one another, as Christ has loved and accepted us.”

Delegates also approved a new resolution to oppose homophobia and heterosexism, saying the church opposes “all forms of violence or discrimination based on gender, gender identity, sexual practice or sexual orientation.”

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Delegates at the United Methodist Church’s General Conference voted Wednesday to adhere to the church’s position that marriage should not include same-sex unions and that homosexual acts are not compatible with Christian teaching.

Those guidelines are included in church’s Social Principles, which do not have the force of church law but are to instruct the denomination’s 11 million members. The nearly 1,000 delegates at the international conference at the Fort Worth Convention Center are struggling with social issues at the conference that ends Friday.

While affirming the existing guidelines about sexuality, delegates also approved a resolution Wednesday opposing homophobia.

Numerous delegates at the crowded session spoke into microphones placed around the convention center floor. One man from Africa said that “we love homosexuals, but we detest what they do.”

Others said condemnation of homosexual behavior conflicts with Jesus’ message of love and acceptance.

The church must guard against “denying companionship and intimacy in loving relationships just because there are differences of understanding,” a Texas pastor said.

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Once the epitome of Main Street U.S.A., the United Methodist Church is rapidly becoming an increasingly international family.

Put another way: The church of President Bush and Sen. Hillary Clinton is also the church of Liberian President Ellen Johnson Sirleaf.

And as the Liberian president stood before thousands of fellow Methodists gathered here Tuesday (April 29), she presented herself as the personification of the church’s global missions and urged a renewed effort to fight poverty in Africa.

Sirleaf, who in 2006 became Africa’s first democratically elected female head of state, pointed to Methodists’ centuries-old health and education ministries in her West African nation. Methodists built the first secondary school in Liberia, the College of West Africa, of which Sirleaf called herself a proud alumna.

“For more than 175 years, you, the Methodist Church, has stood by and with the Liberian nation,” Sirleaf said. “The church must continue to work to assist us meet the challenges for the people of Liberia.”

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It’s always intriguing to see which churches have grown and which denominations have faded in the past year. According to the 2008 Yearbook of American and Canadian Churches (a Bible of sorts for us religion writers), the fastest-growing religious body in 2007 was the Jehovah’s Witnesses at 2.25 percent.

Following them were the Mormons at 1.56 percent and the Roman Catholics at .87 percent. Compare this to last year’s states that had the Catholics out front at 1.94 percent, followed by the Assemblies of God at 1.86 and the Mormons at 1.63.

The denomination with the biggest decrease is the Episcopalians at 4.15 percent.

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The United Methodist Church is poised to become the next U.S. church to consider divesting from Israel, a topic so controversial that it prompted the Presbyterian Church (USA) to backpedal on its own divestment program two years ago.

At its quadrennial General Conference this April in Fort Worth, Texas, the Methodists, with more than 8 million U.S. members, will debate whether to pull church holdings in Caterpillar, which provides the Israel Defense Forces with bulldozers.

The proposal from the Methodists’ General Board of Church and Society comes as the church’s women’s division offers a 224-page study guide on the Israeli-Palestinian conflict that has been slammed as “inflammatory, inaccurate and polemical” by Jewish groups

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