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Morris is a long-time Affirmation activist, who for many years was one of its co-spokespersons. The opinions expressed in the following article, however, are his own.
Across the country the day's newspapers report that The United Methodist Church faces "the real potential for schism," in the words of one religion writer. The reports echo the assertions made for a year or more by United Methodist conservatives. Are these predictions true? If they turn out to be true, what would it mean?
General Conference delegates, like United Methodists in general, fall into three main camps on these issues. The first group is a sizable minority who understand that there is no inherent incompatibility between Christian faith and "the practice of homosexuality." Many in this group have experienced in their own lives the reality that loving and faithful same gender relationships can actually enhance the knowledge of God's love and thereby the potential for faithful discipleship, just as do heterosexual relationships. Like the vast majority of United Methodists, these folk have long since rejected biblical literalism on every other subject. They go a step beyond many others by doing so with respect to the half dozen or so passages most often cited as proof texts for the current United Methodist position. They also know that God's spirit moves in her own time and that -- absent a miracle -- a dramatic reversal in policy is unlikely at this session of the General Conference. Love for the denomination and a fundamental belief that God is leading it to a new place means this group has neither reason nor incentive to initiate schism.
The second group is the largest. They are still seeking the truth on the question of same sex loving. Many think they don't know any Lesbian, Gay, Bisexual, and Transgendered [LGBT] people. They are horrified to hear others claiming the name of Christ and preaching that "God hates fags." They are appalled by the pandemic of violence this rhetoric has inspired from Oregon to Wyoming to Alabama and Virginia, to mention just the best known murders of the last few years. They weep at poignant stories of exclusion told by LGBT Christians. They have already accepted that the bible's apparent prohibition of divorce and of leadership by women in the church, as well as its seeming tolerance of slavery, need further interpretation rather than strict adherence. Still they are not ready to ignore the passages that, literally read, seem to reject same sex love. Many are frustrated that years of debate have failed to produce a lasting resolution, and they may wish their church would move on to weightier, more mission-critical matters. They fear the divided witness to which they think schism would lead, however, and they are unlikely to initiate it, since they are also unsure that full understanding of God's will has been reached.
The third group is another substantial minority. For them, God's word on the subject of homosexuality is fully understood as a resounding "NO!" to same gender love. Some may be troubled by hateful anti-gay rhetoric, but cannot fully disclaim it because they believe that God does indeed hate what they see as a perversion of God's intent for human relationships. For the most part they have reached these conclusions through prayerful study of scripture. They love the United Methodist Church and try to be faithful disciples within it, despite what they regard as an unfortunate tolerance of "liberal" theology and social policy. An official policy reflecting greater openness to homosexuality would give further evidence of the denomination's apostasy. Unlike the other two groups, many in this one are actively promoting division of the denomination. Some are withholding apportionment payments. Others encourage the creation of an "evangelical" annual conference. Still others recommend a process by which "liberal" pastors and congregations could leave The United Methodist Church with pensions and church property intact. "Agreeing to disagree" is not an option.
Those who identify with the first and second groups must seriously consider whether this latter group has got something right. Is it possible that the understandings of God, the Bible, and the nature of the church are so incompatible that separation, if it occurs, might ultimately lead like crucifixion to the resurrection of a more faithful witness, of more love and justice expressed in and through The United Methodist Church?
The denomination has divided before, over the issue of slavery. Then as now the dynamics included conscientious difference of theology and biblical interpretation as well as issues of money and power. When consensus against slavery became possible decades later, the breach was healed. But in the meantime, the division left one part of the church to advocate for an end to slavery and to protect escaped slaves in danger of capture, imprisonment and death.
This analysis does not suggest that the right thing to
do is to work actively for the division of The United
Methodist Church. However the unambiguous witness of
Scripture suggests at least one firm conclusion:
Working [or voting on issues] primarily to preserve
the institution of The United Methodist Church as we
know it would be a mistake. The danger is not so much
the shrill cries that any given action will "tear the
church apart." It is easy to recognize these
threatening appeals to maintain existing structures of
power and influence. More serious dangers lie in
subtle urgings from entrenched institutional
interests. Often they are couched in terms of mission
and ministry appealing to those who consider
themselves progressive. Absent the unexpected -- a
miracle! -- delegates should seek to discern what
paths might in fact constitute the real mayhem for the
church of Jesus Christ.
Nester Gerente was a member of the Multigrain Gathering out of which grew United Methodist of Color for a Fully Inclusive Church. His commitment to justice is exemplified by his work with Victim Offender Reconciliation Program, and anti-death penalty education. Nestor served as president of The United Methodist Adult Fellowship of the Philippines, and currently is a religious worker at Trinity UMC in Kansas City, MO. The following is the speech that Nester made at the RCP Rally last Saturday.
Who am I to speak to you today? I do not have impressive credentials or rich experiences to speak of. Who am I to address this crowd of heroes and sheroes of the Church. Well, I want to offer an answer to my own question. I am a person of sacred worth. That's what the Bible and the Book of Discipline declares. But to a Gay man like me, this is mere rhetoric. The Church through its overt and subtle ways makes me feel less valuable than heterosexuals. Countless church members who act and talk as if they have the monopoly of scriptural truth are saying that a person like me is an aberration of who needs to transform.
It was the early part of 1990 when I participated in "Spiritual Warfare." I don't know how many of you are familiar with this. Proponents of this spiritual healing are convinced that we Christians are faced with constant battles against demonic spirits. We commit sins because certain evil spirits are living within us. According to them, Gay, Lesbian, Bisexual, and Transgendered persons have the indwelling of the spirit of Sodom.
I was so desperate for help and healing so I asked a non-Methodist pastor to pray over me to drive away the sodomic forces. For a month or so thereafter, it appeared as if I had been "healed" but only to discover that once again I had forced myself into denial. Instead of being positive and whole, I became depressed, anxious, guilt-ridden and hated myself all the more. This is exactly why the American Psychiatric Association is firmly opposed to reparative or conversion therapy. In their statement dated December 1998, they rebuked those therapists who prescribe that patient, change his/her gender orientation. The Association also refutes those practitioners who still regard homosexuality as a mental disorder. The potential risks of this treatment such as depression, anxiety and self-destructive behavior are the very same things I experienced through spiritual therapy.
So for those espousing transformation and wanting me to reshape, I tell you be cautious. Do not limit yourselves to the wisdom of scripture alone, but try to listen to us, consider our many useless attempts to conform to the norms of heterosexuality. Many believe sexual orientation is a matter of personal choice. In a sense, that's somewhat true. It certainly applies to many Gays would opt to live a straight lifestyle in order to be accepted, respected, hired or even ordained, but later found it necessary to disclose their real sexual orientation. Of course, this is also factual for those born straight who choose to commit homosexual acts. And I think that this is what the Bible in Leviticus is talking about and strongly against. What is involved here is a relationship of lust and subjugation. For these people, the idea of loving, monogamous and committed relationships between same gender couples is beyond comprehension. Hence brothers and sisters in Christ, gayness is definitely not an option for me -- It is my being. It is a gift that took me 33 years to finally receive. It took me three decades to ultimately pick up the broken pieces of my true image, the image that I too am created in God's likeness.
I call on The United Methodist Church to be consistent with your pronouncements. I have been proud of you when you were humble enough to admit that your knowledge of human sexuality is limited, but I became confused and betrayed when you arrogantly declare that the practice of homosexuality is incompatible with Christian teaching. One thing is sure my cherished Church, I will not be silenced by your spiritual harassment. I will continue to be a voice for full inclusion. I will still dedicate my life to your ministries even in the periphery. For in the end, I know I am the only one eventually accountable for my life to the One who created me Gay as I am. Let us quit debating. The time to act decisively is NOW. You have two options, my dear Church, you either exclude us or fully extend the table of God's grace and love.
May the God of inclusion be with us all.
On December 12, 1998, The American Psychiatric Association Board of Trustees (by unanimous vote) declared in a position statement that "the potential risks of 'reparative therapy' are great, including depression, anxiety and self-destructive behavior. Therefore, the APA opposes any such psychiatric treatment which is based upon the assumption that homosexuality per se is a mental disorder or based upon the a priori assumption that the patient should change his/her homosexual orientation."
It is obvious that therapies designed to change sexual orientation have no basis in medical practice. We suggest that all victims of the violent practice of reparative therapies consult a civil attorney immediately and press for malpractice litigation in civil court against the perpetuators, including clergy. Further, we recommend that any clergy person involved in this bogus business be named in such litigation and receive subpoena to testify in court cases. This is abusive, terroristic and an assault upon Gay, Lesbian, Bisexual and Transgendered persons. Therapies attempting to change sexual orientation have no place in our twenty-first century and will be relegated to history's garbage dump, along with such therapeutic assaults practiced by physicians at the Nuremberg trials.
The Church's treatment of its Gay, Lesbian, Bisexual
and Transgendered children is appalling at best.
Ceremonies of repentance and reconciliation for the
Church's complicity in reparative therapies is
certainly in the Church's future. Affirmation will
never, never, never allow the Church to forget its
role in such harmful activity. Our memory is large,
and we will report clergy involved in this process to
their bishops.
If God is saying S/He can do nothing about starving
children in the Sudan, but has time and energy to make
Gay people straight, then God must be one hurting
buckaroo. [Hartford Au Courant].
The Silenced Witnesses Project is an exposition personalizing those who have been killed by acts of violence towards the Lesbian, Gay, Bisexual and Transgendered community or those who committed suicide.
Jeanne Knepper holds silhouettes representing people who have been killed by acts of violence because of their sexual orientation in a demonstration. The exhibit display is life size with a blue bust -- attached to it is the name, date and how the person was murdered. A UMNS photo by Mike DuBose (click on pic for larger one)
This exhibit will be shown throughout General Conference at different locations and times. From now until the end of General Conference we'll list each day several names from the Silenced Witnesses display.
Ryan S. Davis killed Perea with a shotgun while Perea was watching TV in his apartment. Davis did not know Perea. Davis murdered Perea because he was a "faggot."
McCormick was strangled in his home by Willie Arthur Brown, Detroit. Brown was convicted November, 1999.
"Hate is learned. It can be unlearned. Educators can play a vital role in preventing the development of the prejudice and stereotyping that leads to hate and leads to crime," said Janet Reno, US Attorney General, October 9, 1999.
Strangled in his home in Detroit, Michigan, probably by Willie Arthur Brown.
The United Methodist Church has repudiated verbal and physical violence and the denial of civil rights done in the name of Christ. By itself, however, that is not nearly enough. To be honest, we must either delete the language that destroys hope and life or be very clear that as a church we speak and act to encourage harassment, violence and suicide.
Tolbert was brutally beaten to death on January 1, 2000
Suspects: Brent David Kabat, 19 and Jeremy Shawn Bentley, 22. "He [Tolbert] was real nice and sweet and would do just about anything for anybody.
United Methodists, active members of Ashland UMC, Oregon, and lesbian activists.
Abdil and Ellis were kidnapped, bound and shot,
December 4, 1995, by Robert Acremant. Said Acremant,
"Lezzie grandmothers. It made me sick to my stomach."
Why?
Why oh God do you call us to sit here
listening to people
rip the heart out of our lives
as though we don't exist
in this very
in this very
in this very room?
How
do we see this work as holy
when it desecrates
our lives?
I recall
Japanese patriots
herded into camps
from which they volunteered
for service to the nation
that denigrated
their lives.
So, can we continue
to volunteer for service,
to answer your call,
to stand in this place,
not even a target,
because you see
a target.
Jeanne G. Knepper
June 13, 1997
As an independent voice of Lesbian, Gay, Bisexual, Transgender, and Queer people, Affirmation radically reclaims the compassionate and transforming gospel of Jesus Christ by relentlessly pursuing full inclusion in the Church as we journey with the Spirit in creating God's beloved community. We affirm a Gospel of respect, love, justice and mercy for all. Affirmation is an activist, all-volunteer, not-for-profit organization with no official ties to The United Methodist Church.
Copyright © 1998-2007 Affirmation: United Methodists for Lesbian, Gay, Bisexual, Transgender, and Queer Concerns.