Prelate of the Methodist Church, Dr. Sunday Ola Makinde, has described as ”˜careless and unguarded statement’ the comment made by American government that years of neglect and poverty led to the insurgence of Boko Haram sect in Nigeria.

Speaking at the weekend during the launch of a book titled “Women as Teachers and Character Moulders” written by Mrs. Ezinne Elizabeth Abimbola Makinde at Hoare’s Memorial Methodist Cathedral, Yaba, Lagos, the prelate declared the premises on which such a statement was based as poor research that lacks every credibility.

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Since 1955, April 15 has signified Tax Day in the United States ”” a pretty tragic date in our minds. But prior to that, April 15 always marked an even larger tragedy: the sinking of the RMS Titanic. The famous shipwreck claimed almost 1,500 lives.

Of note to United Methodists is the fact that two of the members of the famed Titanic band were Methodists themselves.

A book by music journalist Steve Turner detailing the lives of the bandmembers cites the Methodist heritage of bandleader and violinist Wallace Hartley and cellist John Wesley Woodward, and speculates how their faith influenced their decision to play till the last.

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As a giant tornado bore down on his southwest Arlington church Tuesday, the Rev. Will Cotton led 82 children in day care singing Jesus Loves Me.

Windows broke, rainwater covered the floors, and winds ripped up trees and tore the roof off the St. Barnabas United Methodist Church early education center.

Later, even as Cotton sorted through his own wrecked home nearby, the tune didn’t change.

“Even in the midst of this, we see the hope of Easter in the faces of all the people coming together, the neighbors rallying around each other,” said Cotton, in his second year in Arlington after moving from blustery Lubbock.

“We take hope in the risen Christ. That is the very message of Holy Week.”

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[Many of the frequent quotes on hears among Methodists these days] …in some way, [are] responses to the question, “Can young people save the Church?”

Whether vocalized or not, this question permeates United Methodist dialogue about membership decline, denominational vitality and the state of young people in an ever-changing world. Many of our conversations about these topics are well-intentioned attempts to answer this question.

But the question of whether or not young people can save the Church is not effective, because it is based on inaccurate assumptions about young people and membership decline.

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Methodist and Latter-day Saint historians, theologians, preachers and congregants gathered Friday in Washington, D.C., like long-lost family members becoming reacquainted.

The common roots and differences between Methodists and The Church of Jesus Christ of Latter-day Saints were explored at an interfaith conference titled “At the Crossroads, Again,” hosted by the Foundation for Religious Diplomacy and the Wesley Theological Center.

The Foundation for Religious Diplomacy exists to build trust and friendship between religious traditions which are often suspicious of each other, foundation president Randall Paul said.

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An Ohio church is offering a drive-thru Ash Wednesday blessing for parishioners pressed for time or reluctant to come inside the church for the Lenten observance.

The Rev. Patricia Anderson Cook of Mt. Healthy United Methodist Church in suburban Cincinnati offered the ashes Wednesday evening for people of all faiths beginning around 5 p.m. in the church parking lot. Ash Wednesday marks the beginning of the Christian season of Lent, which concludes after 40 days with the celebration of Easter, and the faithful traditionally have a smudged cross drawn on their forehead.

Bridget Spitler, the church’s secretary and building manager, said the church had received a lot of positive feedback for offering the drive-thru ashes.

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The Commission continues to take careful note of bilateral conversations between Anglicans and Methodists in a variety of places around the world. In listening to these reports the Commission was able to further its understanding of the various and diverse challenges posed by ecumenical dialogue.

Considerable benefit was gained from meeting with some of those in the dialogue taking place in the United States of America between The Episcopal Church and The United Methodist Church. This gave the Commission an opportunity to learn more about the way that that dialogue is seeking Full Communion between the two churches….

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What’s your biggest concern about things as they stand?
We should have a sense of urgency over the decline in our church in the US. The clock is ticking, and we will not be able to fund the general church structure, as we know it, much longer. And the only way in which we can avoid that is local church growth in the United States, because that’s where most funds originate to support the operations.

If you don’t find a way in which you can turn this around and spur local church growth, all of this debating about structure will become a side conversation that’s not terribly important.

Over the past 20 years, local church growth has not been our central focus. For a time, perhaps ten or 15 years, local church growth must be the central focus, even at the expense of other ministries. With sufficient growth, we can more fully attend to these other ministries that we so deeply care about. But unless we get this ship moving, and in the right direction, these other ministries will be going down through budget cuts””not from a lack of passion.

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Together, the leaders of these Christian, Jewish and Muslim national organizations affirmed:

“We stand with President Obama and Secretary Sebelius in their decision to reaffirm the importance of contraceptive services as essential preventive care for women under the Patient Protection and Affordable Care Act, and to assure access under the law to American women, regardless of religious affiliation. We respect individuals’ moral agency to make decisions about their sexuality and reproductive health without governmental interference or legal restrictions. We do not believe that specific religious doctrine belongs in health care reform ”“ as we value our nation’s commitment to church-state separation. We believe that women and men have the right to decide whether or not to apply the principles of their faith to family planning decisions, and to do so they must have access to services. The Administration was correct in requiring institutions that do not have purely sectarian goals to offer comprehensive preventive health care. Our leaders have the responsibility to safeguard individual religious liberty and to help improve the health of women, their children, and families. Hospitals and universities across are respected and that their students and employees have access to this basic health care service. We invite other religious leaders to speak out with us for universal coverage of contraception.

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The United Methodist General Board of Church and Society, along with the Religious Coalition for Reproductive Choice, which includes the Episcopal Church, Presbyterian Church (USA) and United Church of Christ, have stunningly endorsed Obamacare’s mandate that all religious hospitals and charities must provide insurance coverage for contraceptives, abortifacients, and sterilization, despite religious objections.

In contrast, the United States Conference of Catholic Bishops, Union of Orthodox Jewish Congregations of America, National Association of Evangelicals, Southern Baptist and Lutheran Church — Missouri Synod leaders and others have condemned the mandate as an assault on religious liberty. Megachurch pastor Rick Warren has declared: “I’d go to jail rather than cave in to a government mandate that violates what God commands us to do.”

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They may not be as large as Catholics or as active as evangelicals, but white mainline Protestants have a big thing going for them this election cycle: they are divided, and possibly persuadable.

That’s according to a new poll released Thursday (Feb. 2) that found white mainline Protestants are more evenly split between President Obama and his Republican challengers than other religious groups.

“They’re the most important ignored religious group in the country,” said Dan Cox, research director at the Public Religion Research Institute, which conducted the poll in partnership with Religion News Service.

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A month after Anabella and Matteus Potter were born in 2009, their parents, Adriana and Robert, agreed to disagree on what to do with two other embryos created in the same petri dish as their twins.

Grateful for the in vitro fertilization that enabled the Elmhurst, Ill., couple to become parents, Adriana Potter, 38, believed donating the embryos to advance reproductive technology or treat debilitating diseases would be the most life-affirming choice. Robert Potter, 44, imagined having more children or donating the embryos for another couple to do the same.

Anabella and Matteus made up their parents’ minds. Watching the brother and sister blossom into beautiful toddlers compelled them to have both embryos implanted last November.

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Seven influential megachurch pastors took part in live unscripted discussions on different approaches to ministry in the second round of The Elephant Room ”“ an event billed as “conversations you never thought you’d hear” from pastors.

Held in Aurora, Ill., and broadcast to over 70 locations around the U.S., the discussions were mediated by James MacDonald of Chicago’s Harvest Bible Chapel and Mark Driscoll of Seattle’s Mars Hill Church.

With nondenominational churches growing across the county, the role of denominations and church networks was the first topic discussed.

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It’s a story so strange we could not have dreamed it up by ourselves, this story of how God was incarnate in Jesus the Christ. An embarrassing pregnancy, a poor peasant couple forced to become undocumented immigrants in Egypt soon after the birth of their baby, King Herod’s slaughter of the Jewish boy babies in a vain attempt to put an end to this new “King,” From the beginning the story of Jesus is the strangest story of all. A Messiah who avoids the powerful and the prestigious and goes to the poor and dispossessed? A Savior who is rejected by many of those whom he sought to save? A King who reigns from a bloody cross? Can this one with us be God?

And yet Christians believe that this story, for all its strangeness, is true. Here we have a truthful account of how our God read us back into the story of God. This is a truthful depiction not only of who God really is but also of how we who were lost got found, redeemed, restored, and saved by a God who refused to let our rejection and rebellion (our notorious “God problem”) be the final word in the story.

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It’s tough to be on the receiving end of love, God’s or anybody else’s. It requires that we see our lives not as our possessions, but as gifts. “Nothing is more repugnant to capable, reasonable people than grace,” wrote John Wesley a long time ago.

Among the most familiar Christmas texts is the one in Isaiah: “The Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel” (7:14) Less familiar is its context: Isaiah has been pleading with King Ahaz to put his trust in God’s promise to Israel rather than in alliances with strong military powers like Syria. “If you will not believe, you shall not be established,” Isaiah warns Ahaz (7:9). Then the prophet tells the fearful king that God is going to give him a baby as a sign. A baby. Isn’t that just like God, Ahaz must have thought. What Ahaz needed, with Assyria breathing down his neck, was a good army, not a baby.

This is often the way God loves us: with gifts we thought we didn’t need, which transform us into people we don’t necessarily want to be. With our advanced degrees, armies, government programs, material comforts and self-fulfillment techniques, we assume that religion is about giving a little, of our power in order to confirm to ourselves that we are indeed as self-sufficient as we claim.

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Founded in 1977, AFTE is the creation of two regal figures within United Methodism who could hardly have been more different””Dr. Albert Outler, the erudite seminary professor who at the time was the world’s foremost authority on all things Wesleyan, and Dr. Ed Robb Jr., traveling evangelist and the day’s best known critic and reformer of the UM Church.

Ironically, this oddest of couples discovered that they had much in common. They both loved the church, treasured our Wesleyan heritage, and were greatly concerned about the state of theological education within the denomination. And they both felt that true renewal would never be possible or lasting if UM pastors were not trained in the great tradition of classical Wesleyan theology….

Albert Outler and Ed Robb were vexed over the theological trends in the seminaries preparing United Methodist preachers and professors. They wanted something substantial and transformative that would provide long-term change. What they agreed upon was AFTE, a program designed to raise up a new generation of leaders.

Much food for thought here; read it all.

Since I’ve been chairing a national Presbyterian Church (USA) committee on the Nature of the Church for the 21st century, I’ve been gaining a different perspective on many of the larger trends of our denomination. One thing that has been difficult to realize (and equally difficult to communicate to the larger church) is the young clergy crisis.

Why would I call it a crisis? We’ve known for a long time about the startling decline of young clergy. The drop-out rates don’t help (I can’t find hard and fast stats on this… but some claim that about 70% of young clergy drop out within the first five years of ministry, usually because of lack of support or financial reasons). The average age of a pastor in the PCUSA is 53. And I’ve realized that the age of our leadership might be much higher.

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Christians are by far the largest religious group on the planet, and the religion has gone truly global over the past century, according to a new report out Monday, which finds some of the world’s biggest Christian communities in surprising places.

Europe was the clear center of world Christianity one hundred years ago, but today the Americas are home to more than a third of all Christians. In fact, the United States has the world’s largest Christian population, of more than 247 million, followed by Brazil and Mexico.

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As members of The Gathering began to hear of the gnashing of teeth and rending of garments after Cardinals first baseman Albert Pujols had signed a $254 million contract with the Los Angeles Angels of Anaheim, they decided to act.

“We heard people were burning their Pujols jerseys, and someone said, ‘Why don’t we ask them to donate the jerseys, and we’ll give them away?'” said the Rev. Matt Miofsky, the pastor of the United Methodist church.

The 5-year-old church christened the effort, the “Recycle the Five Drive,” a play on Pujols’ jersey number. It began Facebook and Twitter campaigns to let disappointed Cardinals fans turn their anger into a positive.

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A list of the Episcopal Church’s 75 commissions, committees, agencies and boards spilled over eight PowerPoint slides during a recent presentation by its new chief operating officer, Bishop Stacy Sauls.

By his count, there are also nearly 50 departments and offices in the church’s New York headquarters, and 46 committees in its legislative body, the General Convention.

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The statement was the direct result of a letter sent by 59 leading pastors to all active bishops, asking the Council to address the then 900 pastors who had pledged to perform gay marriages, contrary to the Discipline….

Since the letter was sent, more than 2,500 pastors have added their names to the letter and more than 12,000 laypersons have signed an even more pointed statement at the website
www.faithfulumc.com. As reticent as the Council has been in the past to address the topic of homosexuality in any sort of unified way””even as it was tearing the church apart””it is obvious that the letter and the 14,500 signatures were effective in motivating the Bishops to do what they should have done long ago.
We are grateful to the Council for issuing a statement and to the thousands of United Methodists who asked them to do so.

So we have a statement. That’s the good news. The statement itself””well, that’s another story. In a 21-sentence document, two sentences deal with upholding the Discipline.

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While acknowledging the denomination’s “deep disagreements” over homosexuality, the United Methodist Council of Bishops promised to uphold church law banning same-sex unions in a letter released Nov. 11.

“As bishops chosen, consecrated and assigned by the Church, we declare once again our commitment to be faithful to this covenant we have made,” the letter said. “As the Council of Bishops we will uphold the Book of Discipline as established by General Conference.”

The bishops’ statement marked the first time the council as a body has addressed the pledges to bless same-sex unions signed this year by more than 1,000 United Methodist clergy across the United States. In the New York Annual (regional) Conference, 732 lay people also have signed “a covenant of conscience” in support of such unions.

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I share these two experiences alongside a comment I came across years ago: every church and every member of the clergy, over a span of time, needs to belong to a denomination. I serve as a district superintendent, and I am aware of the church’s imperfections, and my own. I watch over 69 local churches and a few assorted institutions within our geographical boundaries, and we are at work on the development of a new church plant and the development of a missional church network. At any given time about 3-5 of these churches are in real crisis: they are in need of outside intervention, mediation, conflict resolution and spiritual guidance. A denomination, at its best, provides a framework for the protection of the clergy in a workplace and supervision of even the most powerful clergy leaders. In addition, a denomination works out the implications of a missional strategy in an area that is more nuanced than simply whatever the market can bear.

I share these experiences at a time when there is much rhetoric around moving energy, resources and attention to the local church. I love the local church. It is the basic context for the mission of making disciples for the transformation of the world. At the same time, the local church will, on occasion, be stronger as it accomplishes mission that is beyond its own capacity, and as it is accountable to a wisdom that is outside its own day to day movements.

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Moms who are ministers face the same challenges as working moms everywhere, with a couple of twists. Time demands can be extraordinary — on call 24 hours a day, and no Sundays off — and raising kids in a church can be akin to parenting on center stage.

Hudson-Jacoby and her husband, Mike, have two sons, ages 8 and 5, and a 3-year-old daughter. She said most of that pressure is self-imposed.

“It’s pressure I put on myself,” said the 37-year-old University of South Carolina graduate and native of Lancaster. “But I’ve rarely felt it from the people in the congregation. I have to be really intentional not to have different expectations of my own children than I do from other children.”

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New York–After same-sex marriage becomes legal here on July 24, gay priests with partners in the Episcopal Diocese of Long Island will head to the altar. They have to. Their bishop set a nine-month deadline for them to marry or stop living together.

Next door, meanwhile, the Episcopal bishop of New York says he also expects gay clergy in committed relationships to wed “in due course.” Still, this longtime supporter of gay rights says churches in his diocese are off limits for gay weddings until he receives clearer liturgical guidance from the national denomination.

As more states legalize same-sex marriage, religious groups with ambiguous policies on homosexuality are divided over whether they should allow the ceremonies in local congregations. The decision is especially complex in the mainline Protestant denominations that have yet to fully resolve their disagreements over the Bible and homosexuality. Many have taken steps toward acceptance of gay ordination and same-gender couples without changing the official definition of marriage in church constitutions and canons. With the exception of the United Church of Christ, which approved gay marriage six years ago, none of the larger mainline churches has a national liturgy for same-sex weddings or even blessing ceremonies.

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With [Will] Willimon set to retire as bishop in 2012 (he plans to return to teaching at Duke Divinity School), it is appropriate to consider how the Willimon experiment in the episcopacy has turned out. As one might expect, it has not been business as usual.

Willimon has used his authority to “decimate the career ladder,” as one pastor told me. In the process he has alienated many pastors in the North Alabama Conference. He has promoted younger clergy deemed to be more talented over those with more seniority. He has streamlined some meetings and eliminated others. “I got annual conference down to two days,” he boasts (it had previously lasted four and a half days). And he has made accountability a hallmark term.

Accountability, in this case, mainly means that every congregation’s weekly numbers for giving, attendance, hours of service, and professions of faith are posted online for all the world””and the rest of the conference””to see. They appear on a page on the conference website called the North Alabama Dashboard. These statistics become one source of input for decisions on pastoral appointments. What looks to some like a call for public accountability looks to others like an act of public shaming. For critics, the Dashboard seems to treat the dynamics of church life like so many hamburgers sold.

— Jason Byassee, “The bishop’s dashboard,” in a recent Christian Century

A jury of United Methodist Church ministers voted 9-4 Thursday to suspend Reverend Amy DeLong for 20 days, effective July 1st.

DeLong is from Osceola, in western Wisconsin. The church trial was held in Kaukauna.

Wednesday the same jury found Rev. DeLong guilty of performing a same-sex holy union ceremony — a violation of the church’s Book of Discipline — after three hours of deliberations.

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Methodist pastors who have increasingly defied a church ban on marrying gays were dealt a setback Wednesday when a colleague was found guilty in a church trial of marrying a lesbian couple in 2009.

A 13-person jury of clergy peers unanimously convicted The Rev. Amy DeLong of Osceola. The jury found the 44-year-old not guilty of a second charge of being a “self-avowed practicing homosexual.” That vote was 12-1.

After the verdicts were announced Wednesday afternoon, church officials began hearing a second round of testimony to help jurors recommend a penalty that could range from suspension to defrocking. At least five DeLong supporters were scheduled to testify.

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For the seventh time in 20 years, The United Methodist Church will wrestle with the issue of homosexuality in a public church trial.

The Rev. Amy DeLong, a lesbian clergy member of the Wisconsin Annual (regional) Conference, faces two charges of violating church law and the possibility of losing her ministerial credentials this week. Her trial begins June 21 at Peace United Methodist Church in Kaukauna, Wis.

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