The Post-Denominational “Network” Solution

I often tell my senior leadership team that when they come to me with a problem, they should endeavor whenever possible to also come with a solution. This is a good principle which applies to the church as well. We are all aware of problems in the church, but workable solutions have been scant. I do not want to be someone who just rehearses all of the “woes” and “bad news” without also seeking to find the redemptive, prophetic hope which is always present in times of crisis.

Sometimes we look back wistfully to some imaginary time in the past which was idyllic. This is mostly mythical since the church has always faced challenges to our faith and witness. I am reminded of the words of the Dutch theologian, Hendrick Kraemer when he said, “the church is always in a state of crisis; our greatest problem is that we are only occasionally aware of it.” It is actually a “means of grace” that we all seem to agree that we are in a crisis. We all agree that this crisis demands a faithful response.

I recently posted a possible solution for the current crisis in the United Methodist Church. It is based on the following five principles and assumptions:

Principle of Preferred Unity

1. It provides a way forward which allows us to remain a united church while providing a faithful path for those who remain committed to historic faith in all of its theological and ethical dimensions.

The Hope inherent in Global Christianity

2. It anticipates a revival and renewal of the global Wesleyan movement and invites those inside and outside the current structure of the UMC to be a part of it.

Grace in our Relationships before the eyes of a watching world

3. It acknowledges that those who disagree about same sex marriage do so out of moral conviction and allows us to pursue distinctive visions without mutual condemnation.

Historic acknowledgement of the history of revival and renewal

4. It assumes that a “top down” solution arising from either General Conference action or episcopal leadership from our Bishops is unlikely, despite the noble efforts of a handful of bishops.


5. It restores the lost covenant and acknowledges that the broken covenant is actually the source of the crisis.

I appreciate the dozens of clergy and laypersons around the country who have found in this solution a possible avenue of hope. I also recognize that some will find the solution inadequate for a wide variety of reasons. I know I speak for many when I say that we are eager for solutions, not just a listing of the problems. If a solution can be found which is more faithful than the one I have proposed then I want to have the grace to recognize it and to embrace it.

Let’s keep talking to one another. May we demonstrate that the “people called Methodists” can emerge from this crisis with a renewed sense of mission and faithfulness in our time.

Help is on the Way: A New Wesleyan Network in a Post-Denominational World

There are millions of Christians around the world who are praying earnestly for the renewal of a global Wesleyan movement.  From the North American perspective things look quite gloomy since the largest Wesleyan movement on this continent, the United Methodist Church, is in such deep crisis.  We have always been a “big tent” church and enjoyed a very healthy diversity which is necessary to keep any movement vibrant and living out all the contours of the gospel.  The “people called Methodists” are not known to be overly sectarian, but have freely drawn insights from across the church.  However, when any movement begins to lose touch with the historic faith of the church, then it is diversity gone awry.  It quickly becomes the first gong of the death-knell, since, historically, decline, demise and death inevitably follow in that wake.

The United Methodist Church has been in the death spiral for nearly a half a century, seen primarily in the loss of millions of members, the dramatic decline in catechesis, and a diminished enthusiasm about evangelism.  (There are many noble examples of local UMC churches who have valiantly bucked these trends.  I am referring only to the movement as a whole).  However, the crisis has been accentuated in the last few years because of the open defiance of the long standing covenant (Discipline) which heretofore has bound all United Methodist clergy.  It is nothing less than breathtaking to witness dozens of clergy and bishops who now openly defy the Discipline without the loss of their credentials.  Holy conferencing used to mean that our debates every four years really mattered.  Now, it doesn’t really matter what is “decided” at General Conference in 2016 if ministers are free to ignore it.  The few trials which have taken place make a further mockery of the church by giving clergy a “guilty” verdict and then punishing them with a “one day suspension.”

The crisis heightened to the point that over 100 pastors met together in Atlanta during the summer of 2014 and crafted a formal letter to the Council of Bishops requesting that they reaffirm their episcopal authority to uphold the Discipline as they promised in their consecration service.  (8,500 lay people also signed the document).  We are still awaiting a response– or even an acknowledgment to that letter.  Rob Renfroe, of Good News, has written several editorials bemoaning this lack of response from the Council of Bishops.  He is correct.  This would never happen in the local church.  The deep wound is hard to ignore.  However, I think that it is important to recognize that episcopal silence is a response.  Silence means “we do not have sufficient unity to respond.”  Silence means “we do know how to lead the church out of this crisis.”  Silence means “don’t look to us for leadership.”

So, those of us who are committed to the global renewal of the Wesleyan movement must act, for the “night is at hand.”  The problem is that we ourselves are divided.  Some long for some resolution or legislative action at General Conference which would allow us to remain faithful to the gospel and remain United Methodists.  Others are so disillusioned and upset that they are ready to start a new denomination and follow the same path as those who for all the same reasons left the PC (USA), The Episcopalian church, etc.   But, let me suggest that there is a solution which can unite these two groups and help us bring renewal regardless of what happens or doesn’t happen in 2016.  We must move beyond the current impasse where those who want to stay in the UMC are regarded as weak-kneed and naïve and those who want to create a new denomination seem angry and divisive.  We must come to see that we live in a new context where staying “in” or getting “out” of a denomination is becoming more and more irrelevant.  There is a post-denominational revolution taking place and we seem to not have noticed.

The deepest need, in my view, is not a new denomination, but a restored covenant.  We can be faithful Wesleyans without a denomination, but we cannot be faithful without a covenant.  We need to move beyond denominationalism to the new reality of a global network of Wesleyans who choose to live in covenant with one another.  Various names for this network have been given, all with various “pros” and “cons.”  Right now, the name is not as important as the concept that this new network would be open to any and all churches. Churches and clergy who remain committed to historic faith, but who choose to stay within the United Methodist Church after 2016 and beyond may join the network.  Churches and clergy who feel that they can no longer in good conscience stay in the United Methodist Church are also welcome to join.  The network will be open to all those who wish to live under covenant and are committed to the Wesleyan message and historic Christian faith.  The network will restore the discipline and covenant which has been so tragically lost.  This will not be a new denomination, but a network of churches – a marketable and holy association – which cuts across geographic lines.

Let me also remind us that the Wesleyan movement is a global reality, well beyond United Methodism, comprising many movements and denominations and tens of millions of people. This is an, “If your heart is as our heart, give us your hand,” invitation; a call for the historically orthodox Wesleyans of the World to join in covenant relationship. Be clear, this is neither a call for schism or structure but for solidarity in our shared and treasured way of faith and mission.

I encourage pastors and lay leaders who are committed to the historic faith in the Wesleyan voice, to make a commitment to attend the New Room Conference (sponsored by Seedbed) on Wednesday September 16 through September 18th, 2015. We will spend Friday afternoon in focused conferencing around this network and its possibilities. The conference will meet in the Nashville area.  Registration is available at Between now and September many of the details will be worked out and various proposals will be ready for discussion.

The bottom line: do not lose hope in the global renewal of the Wesleyan message!  This crisis is giving birth to something much better than what we had in 1950 or 1850.  Asbury Theological Seminary is committed to supporting this network by training 800 new church planters, by helping to organize the network (though the network will be independent of Asbury) and through promoting a massive resurgence in Wesleyan framed evangelism and discipleship which is shaped by 21st century realities.  We are convinced that with a restored covenant and an open door to re-evangelize and disciple men and women, we can become, once again, a vibrant Christian movement.

A Word to Worship Song Writers: Take Up Thy Pen and Write

Robin Parry in his book, Worshipping Trinity: Coming Back to the Heart of Worship, did a study of every song on 28 worship albums produced by Vineyard Music between 1999-2004. What he discovered was that only 1.4% of the songs were explicitly Trinitarian. Only 38.7% explicitly mentioned any member of the Trinity. The majority of the songs (51%) only referred to deity in a generic “you Lord” way (p. 133-143).

This should raise serious concern for all Christians, but particularly those of us in the Wesleyan stream who have been nurtured and nourished for centuries on theologically rich hymnody. The reason is because when the “chips were down” it has been our hymns which have saved us. Even when the church became lured into exchanging the gospel for the latest cultural mess of pottage, our hymns managed to keep us on track. The rich theological depth of our hymns helped us to re-remember the gospel and become better hearers of the Scriptures. I have sat in church services and listened to sermons which were way off the mark theologically and, sometimes, even alien to the gospel. Then, the congregation would rise on their feet and sing,

The Church’s One Foundation is Jesus Christ her Lord;
She is his new creation, by water and the word.
From heaven He came and sought her to be his holy bride;
With his own blood He bought her, and for her life he died.

Yet she one earth hath union with God the Three in One,
And mystic sweet communion with those whose rest is won.
O happy ones and holy! Lord, give us grace that we,
Like them, the meek and lowly, on high may dwell in Thee.

Suddenly, I felt the life of the church and the good news of the gospel returning to the oxygen starved parishioners and we were able to go on another week. I wonder, will contemporary worship songs serve us in this way in our current crisis? Don’t get me wrong. I love contemporary worship. The songs of Keith Getty and Stuart Townend are among the richest I’ve seen. But, as Parry found in his study, they are only a tiny fraction of the contemporary genre.

Let me repeat: There are some great choruses being written today. It is just that the chaff almost overwhelms the wheat. We need a more robust engagement with the content of the gospel and the character of God in the writing of new hymns and choruses. Wouldn’t it be wonderful if we started to see Trinitarian choruses written for today’s church? Wouldn’t it be wonderful if songs were written so explicitly Christian that they couldn’t be sung by a Hindu to Krishna? It may be that such a commitment might end up being the very life-line which will pull us out of yet another miry pit. So, if you are theologically sensitive and musically trained, pick up your pen and start writing! We need you now more than ever.