Are We Reading the Same Bible?

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”
Mark 1:14-15 (New Revised Standard Version)

I first learned those verses in the older Revised Standard Version, which said that Jesus came preaching “the Gospel of God,” and saying, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the Gospel.”

I interpreted that to mean three separate things:
1. He preached the Gospel.
2. He said that the Kingdom of God was at hand.
3. He called his listeners to repent and believe in the Gospel.

I assumed that the “Gospel” he called them to believe in was the story of his life and death and resurrection.

Of course, I was wrong. The Gospel is the Good News. And the Good News is that the Kingdom of God is among us. Jesus wasn’t saying three different things. He was preaching the Good News of the Kingdom of God and calling his listeners to repent and believe it. That is the clear and unmistakable meaning of the text. I interpreted it differently because I brought prior assumptions to it.

My mistake was that I assumed that the Bible and the Gospel were about personal faith. I wasn’t completely wrong. The Bible has a lot to say about personal faith, but it has a lot more to say about social issues, about how we treat one another, about the meaning of justice, and especially about economic justice.

Jesus’ message was about the Kingdom of God. He invited his disciples to live in that strange place where the oppressed are set free, the lame walk, the blind see and the deaf hear, where the poor are lifted up and the mighty are cast down, where the hungry are fed and the naked are clothed, where enemies are loved and strangers are welcomed, where everyone has enough and no one has too much. 

But personal faith is always the popular favorite.

A recent study of Bible verses shared on the internet shows that the most shared verses are Proverbs 3:5-6, Philippians 4:6-7, Joshua 1:9, Romans 12:2, and Romans 15:13.

Trust in the LORD with all your heart,
and do not rely on your own insight.
In all your ways acknowledge him,
and he will make straight your paths.
Proverbs 3:5-6

Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
Philippians 4:6-7

I hereby command you: Be strong and courageous; do not be frightened or dismayed, for the LORD your God is with you wherever you go.”
Joshua 1:9

Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God— what is good and acceptable and perfect.
Romans 12:2

May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.
Romans 15:13

What is striking, though it probably should not be surprising, is that all of the popular verses are about personal faith. There is nothing wrong with that. We all need it. The chosen verses are all inspiring. Romans 12:2 has always been a personal favorite or mine. We all want “tidings of comfort and joy.” And that is an important part of the biblical message. But it is not the whole message. And it is not the center of the message. 

Sometimes when I listen to Christians say hurtful or vengeful or violent or selfish things in the name of their faith I cannot help wondering if we are reading the same Bible. Certainly they read the Bible differently. One suspects that it is possible to read all those verses about personal faith and come away with one’s prejudices unchallenged and one’s bigotry fully intact.

5 Things Jesus Says to Those Who Condemn LGBTQ Persons

Five Things Jesus Would Say to New Spring Church

When they came to the crowd, a man came to him, knelt before him, and said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. And I brought him to your disciples, but they could not cure him.” Jesus answered, “You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me.” And Jesus rebuked the demon, and it came out of him, and the boy was cured instantly.
Matthew 17:14-18

A recent post from New Spring Church is titled “5 Things Jesus Says to the Gay Community.” Though the title sounds promising, the actual post is condemning. If anything, the initially soft tone and the deceptiveness of the article makes it even more damaging.

But I have a solution!

With just a few minor edits, I believe it is exactly what Jesus would say to those who persist in condemning and excluding LGBTQ persons from full participation in the life of the church.

I know. 

Jesus never said anything at all about LGBTQ issues. But bear with me. If “New Spring Church” can pretend, then so can we. 

And when we speculate about what Jesus might have said, we are always on safer ground when we tilt toward grace rather than judgment. So here we go: 

There is a lot of noise on the news and in public forums about gay marriage and traditional values. Everyone has an opinion on what’s right and what’s wrong. But what would Jesus say? How would Jesus address those who persist in the perverse exclusion and condemnation of LGBTQ persons? Do not let homophobia and bigotry possess you. You can repent and change. Looking through scripture, Jesus makes His thoughts fairly clear.

1. I love you.

Amidst the protest signs, yelling crowds and political referendums, the simple message of Jesus’ love for you is often drowned out. Never doubt that Jesus loves you more than you could ever know.

Jesus doesn’t just love a future version of you; He loves you exactly as you are right now. Jesus’ love for you has no prerequisites or requirements.

Even if you hate Him and deny his teachings, Jesus loves you and wants what is best for you.

Love is at the core of everything Jesus taught. Unfortunately, His message of love has been conveniently left out by many who would rather make a point than make a difference (John 3:16; 1 John 4:8-10; Romans 5:8; Psalm 86:15).

2. I understand rejection.

Jesus knows how it feels to be a social outcast.

You would think the religious leaders would have been His best friends, but they hated Him. They sought to kill Him and publicly shame Him any chance they had.

Eventually, the religious elite joined forces with local politicians and murdered Jesus in front of a cheering crowd.

Rejection hurts.

Jesus’ own family thought He was out of His mind; you probably understand how that feels. In Jesus’ greatest moment of need, His closest friends deserted Him.

You may feel rejected by society and the church right now, and that daily pressure takes a toll. Jesus understands.

His heart always breaks for the rejected and the outcast. Jesus wants to gather you in His arms and let you know that He loves you. You have a home with Jesus, you belong to Him and you are His child, even when you reject and condemn others. Even your bigotry cannot remove you from God’s love.

Don’t reject Him because He has not rejected you (Isaiah 53:3; Mark 3:20-21;Matthew 26:55-56; Matthew 27; Ezekiel 18:21-23).

3. I also was tempted.

Jesus was tempted in every way that we are tempted. He does not shame you or reject you because of your temptations and feelings. He understands your fearful temptation to reject others and deny their full personhood.

Some like to pretend they are perfect and never face any struggles, but they’re lying. Jesus really was perfect and still faced temptation. Like you, He battled the desire to run away from His Father’s plan.

He understands what you are going through.

If you read about His life, you will see it was no cake walk, but if you will walk with Him and obey Him, you will find a greater reward than you could ever imagine (Hebrews 4:15-16; Hebrews 2:17-18; Hebrews 12:2-3, 7-11).

4. I want more for you.

God created marriage and sex for your enjoyment. Sex was created to bind us together within the covenant of marriage, and it has been that way from the beginning. Anything else is less than what God wants.

Sin is separation; from God, from one another, and from our best selves. Jesus will not stop bringing it to our attention because we will miss out on the deepest experiences in life if sin is left unaddressed. You may think Jesus is trying to take the one thing you enjoy or spoil your fun, but that is not the case. The reason He blessed our love for one another is because He wants what is best for you. Love overcomes our separation.

Jesus wants everyone to be included. When you reject your LGBTQ sisters and brothers, you are rejecting Him.

Ignore the political arguments, the protestors and the yelling. Jesus wants you to trust Him.

Trust that He has good things in store for you. Trust that He wants what is best for you. Before you decide that what you feel is right, decide if you trust Him (Matthew 19:4-6; Ephesians 3:17-21; 1 Timothy 2:4).

5. I will be here for you.

You may disagree with Jesus’ thoughts on love and commitment, but He will not turn away from you.

You may enjoy the life you live right now, even if it is a rejection of God’s love and Jesus’ teachings. Jesus understands your hesitation to make changes. He does not give up on us.

For a long time now, people have disagreed with Him, yelled at Him and run from Him, and He patiently waits. Jesus is patient with us because He wants you to know Him.

Jesus wants you to live a life that is full and abundant. When you are worn out from doing things your way, He will be here. Turn to Him and ask for help, and He will be there before you can blink.

Jesus wants what is best for you, and He wants you to experience a full life.

Jesus is not concerned with winning an argument or forcing you to do something you don’t want to do. Jesus wants you to know that your relationship with Him is better than anything else out there.

Until you reach that point, He will be here patiently drawing you to Himself (Romans 2:4; 2 Peter 3:9; 1 Peter 5:7; Hosea 14).

Handel's Messiah and the Killing in San Bernardino

What then are we to say about these things? 
If God is for us, who can be against us? 
Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? 
No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
Romans 8:31, 35, 37-39

What then are we to say about these things? 

After the shooting in San Bernardino, which was the second mass shooting of that day, what can we say? How does our faith speak to such horrific events?

Last Sunday afternoon I attended a performance of Handel’s “Messiah” by the Rhode Island Civic Chorale and Orchestra at St. Joseph’s Roman Catholic Church in Newport.

It was the complete “Messiah,” not a selection of “favorites” pretending to be the real thing. So it was long. Two and a half hours. But it was wonderful. Elaine, who sings in the chorus, had told me repeatedly that I did not have to go just because she was singing, and afterward she inquired anxiously how I had endured. “What’s not to like,” I answered. “It begins with Isaiah and ends with Paul. What could be better?”

And then we talked about the individual pieces and the movement through the scriptures. Those verses from Paul’s letter to the Romans provide the text for one of my favorite pieces.

Our conversation moved from the verses in Romans back to the “Hallelujah Chorus,” which is the theological and emotional center of the oratorio. I told Elaine that I found it incredibly moving when everyone stood and the chorus sang, “For the Lord God omnipotent reigneth . . . Hallelujah! Hallelujah!”

If you ask me what I believe about the resurrection, I will tell you that I am long past anything that sounds like a resuscitated corpse or a flying body. I don’t think Jesus popped out of the grave like a groundhog on February second. And a close examination of the Gospel accounts reveals an understated sense of mystery that is somewhat at odds with our tendency toward an Easter Sunday extravaganza.

There is a sense in which the “Hallelujah Chorus” does not fit very well with my theology. 

I was well into what might have been a long dissertation on this when Elaine interrupted my reflection to say, “Yes . . . but it’s true!”

Of course, that’s the point. It is moving because it is true. 

Fifty years ago this past spring, at the conclusion of the march from Selma to Montgomery, the Rev. Dr. Martin Luther King, Jr. stood on the steps of the State Capitol. Recognizing the frustration of the long struggle for civil rights, he drew on the poetry of James Russell Lowell and William Cullen Bryant, and a sermon by Theodore Parker, to preach about the meaning of resurrection:

I know you are asking today, "How long will it take?" (Speak, sir) Somebody’s asking, "How long will prejudice blind the visions of men, darken their understanding, and drive bright-eyed wisdom from her sacred throne?" Somebody’s asking, "When will wounded justice, lying prostrate on the streets of Selma and Birmingham and communities all over the South, be lifted from this dust of shame to reign supreme among the children of men?" Somebody’s asking, "When will the radiant star of hope be plunged against the nocturnal bosom of this lonely night, (Speak, speak, speak) plucked from weary souls with chains of fear and the manacles of death? How long will justice be crucified, (Speak) and truth bear it?" (Yes, sir) 

I come to say to you this afternoon, however difficult the moment, (Yes, sir) however frustrating the hour, it will not be long, (No sir) because "truth crushed to earth will rise again." (Yes, sir) 

How long? Not long, (Yes, sir) because "no lie can live forever." (Yes, sir) 
How long? Not long, (All right. How long) because "you shall reap what you sow." (Yes, sir) 
How long? (How long?) Not long: (Not long) 

Truth forever on the scaffold, (Speak) 
Wrong forever on the throne, (Yes, sir) 
Yet that scaffold sways the future, (Yes, sir) 
And, behind the dim unknown,
Standeth God within the shadow, 
Keeping watch above his own. 
How long? Not long, because the arc of the moral universe is long, but it bends toward justice. (Yes, sir)

Handel’s “Messiah” is about faith in its simplest form. It does not focus on social justice as Jesus did. But without that faith it is hard to sustain the struggle for justice and peace. We are always proclaiming Easter in a Good Friday world. 

And our faith is that Easter has the power to transform Good Friday. We don’t yet have the answers to gun violence. But we will. And we don’t yet know how to prevent terrorism. But we will. 

Until the kingdoms of this world
have become the kingdom of God
and he shall reign
forever and ever.
Amen.
Revelation 11:15

Once We Were Strangers

For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing. You shall also love the stranger, for you were strangers in the land of Egypt.
Deuteronomy 10:17-19

If you listen to the politicians’ talk about the threat of Syrian refugees flooding into our cities and towns, you would think that they would be arriving by the boatload or planeload. That is not the case. They would arrive in the same way that refugees have been arriving for decades: family by family. One at a time. And then each family would be adopted by a community group (often churches) to be settled into their new home.

Under the current process, Syrian refugees, like all other refugees, must pass through an extensive process of multiple interviews and security checks before they can be admitted to the United States. The process may take more than two years and families are not typically admitted until the final stages.

In a New York Times article published last week, Haeyoun Park and Larry Buchanan outlined the present practice. This is a summary of the current protocol:

1. Registration with the United Nations.
2. Interview with the United Nations.
3. Refugee status granted by the United Nations.
4. Referral for resettlement in the United States.
5. Interview with State Department contract employees.
6. First background check.
7. Second background check for some refugees.
8. A third background check for those deemed at risk for criminal or terrorist actions.
9. Fingerprint screening with photo.
10. Second fingerprint screening.
11. Third fingerprint screening.
12. Case reviewed at United States immigration headquarters.
13. Some cases referred for additional review.
14. Extensive in-person interview with Homeland Security Officer.
15. Homeland Security approval is required.
16. Screening for contagious diseases.
17. Cultural orientation classes.
18. Match with an American resettlement agency (like Church World Service).
19. Multi-agency security check before leaving for the United States.
20. Final security check at an American airport.

The process is redundant, and it is intentionally redundant to make certain that those finally accepted for resettlement qualify as refugees, can be effectively integrated into a community, and do not pose a security threat. Security checks performed at the beginning of the process are repeated near the end to make sure that new information or concerns have not surfaced during the intervening months and years.

If the House bill passed last week were to become law, then the certification process in step fifteen would be expanded to require that the Director of the FBI, the Secretary of Homeland Security, and the Director of National Intelligence would each have to confirm that each individual applicant did not pose a threat. In other words, each of those Directors would have to personally review each application and personally guarantee the determination. Since that is a virtual impossibility, the net effect of the House bill would be to make it impossible to resettle any Syrian refugees in the United States.

At a time when we are confronting a world-wide refugee problem greater than anything we have faced since the Second World War, Christians in the United States should be advocating for a more extensive resettlement program. We should be doing more, not less. We should not ignore possible security risks, but we should remember that we were once refugees and that we are called to welcome the stranger.

John McCain Is at It Again

John McCain talking with reporters.

Jesus said to them, “I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’”
Matthew 25:42-45

John McCain is at it again.

Once again, McCain undermines the cynicism with which we tend to view politics and politicians. More than half of the governors in the United States have declared that they will not accept any Syrian refugees. Some of the presidential candidates have said they oppose taking in any refugees, while others have said that they would only allow us to take in Christians. In times of fear, nothing is as popular as xenophobia. 

McCain, on the other hand, responded with a seeming disregard for what is popular. 

I suppose if you have been a prisoner of war for over five years, and brutally tortured, public opinion polls don’t seem like much of a threat. John McCain is a real war hero and at his best he has also been the embodiment of what we would like to have in our political leaders.

With the exception of a few months during the 2008 presidential campaign, when it seemed like his body had been possessed by alien forces causing him to sound like a caricature of an angry old man, he has generally been remarkably free of political pandering. In 2004 he stood up against the “Swiftboat” attacks on John Kerry, and he has been resolute in his opposition to torture. And even in 2008, he had that remarkable moment when a women in the audience started talking about how she believed Barack Obama was not a real American, and that he was an Arab, McCain took the microphone from her and said, “No.” He repeated the “no” as the more zealous partisans in the crowd began to boo. “He’s a decent family man and a good American with whom I just happen to have some fundamental disagreements,” said McCain. “And that’s what this campaign is about.”  

On Sunday, presidential candidate Sen. Ted Cruz (Texas) declared that only Christian refugees should be able to enter the country because "there is no meaningful risk of Christians committing acts of terror." And Governor Chris Christie was prepared to bar all refugees, “even orphans under age five.”

But on the issue of Syrian refugees, it was McCain being McCain.

He was clear that there could be security issues and there needed to be a vetting process before refugees were admitted, but for him it was a matter of his Christian faith. We are called, he said, “to love one another.”

When asked whether we should limit the refugees we accept to those who are Christians, he spoke clearly: "I don't think any child, whether they are Christian or whether they are atheist or whether they are Buddhist, that we should make a distinction," he said. "My belief is that all children are God's children." 

Reasoning Our Way Toward a Better Future for the UMC

Wash yourselves; make yourselves clean; 
remove the evil of your doings from before my eyes; 
cease to do evil, 
learn to do good; 
seek justice, rescue the oppressed, 
defend the orphan, 
plead for the widow. 
Come now, 
let us reason together, 
says the LORD: 
though your sins are like scarlet, 
they shall be like snow; 
though they are red like crimson, 
they shall become like wool.
Isaiah 1:16-18

In a recent blog post, John Lomperis, the United Methodist Director for the Institute on Religion and Democracy, a conservative political action group, wrote about the need “to strengthen our denomination’s enforcement mechanisms to better ensure accountability for those of our clergy who choose to break their own word to honor our communal covenant.”

He argues that this accountability is needed to rein in those “United Methodist clergy who, with the protection of some sympathetic bishops, have engaged in some publicity stunts of performing same-sex union services, in open violation of our denomination’s very clear prohibitions of them.”

His criticism of the uncivil discourse of those who advocate for the full inclusion of LGBTQ persons within the life of the church is somewhat undercut by his characterization of same sex weddings as “publicity stunts.”

Just for the record, when I was ordained on a very hot Sunday in June of 1973 in the chapel of Mount Holyoke College in South Hadley, Massachusetts, the Book of Discipline I promised to uphold did not say that as a pastor I would be forbidden to officiate at same sex weddings.

In contrast to the apocalyptic pronouncements of Lomperis and other traditionalists today, the 1972 Book of Discipline said mildly, “We do not recommend marriage between two persons of the same sex.”

That Book of Discipline spoke of our need to understand the gift of our human sexuality and called upon “Medical, theological, and humanistic disciplines” to combine “in a determined effort to understand human sexuality more completely. And then after a long section affirming that “Homosexuals no less than heterosexuals are persons of sacred worth,” and insisting that “all persons are entitled to have their human and civil rights ensured,” the Discipline ended with the disclaimer, “though we do not condone the practice of homosexuality and consider this practice incompatible with Christian teaching.”

The language did not seem nearly as harsh then, coming after a long section on rights and sacred worth and expressing an openness to continued learning.

There was nothing about penalties for celebrating a same sex marriage. And the whole section carried within it the implicit assumption that we would gain more insight as we partnered with social scientists and clinicians in the study of human sexuality.

The Discipline has always been an evolving document and on that hot June day in the Mount Holyoke chapel, I was confident then that we would find our way in this matter just as we had eventually found our way on slavery and segregation and the rights of women.

Aside from one bad sentence and one less than positive sentence, that 1972 Book of Discipline is an amazing document. There is a whole section affirming “theological pluralism” and a broad sense of the spiritual journey as unfinished business. When I read it I am reminded of why I became a United Methodist pastor in the first place.

The traditionalists are correct when they point out that across two millennia of Christian history the church has generally condemned and marginalized LGBTQ persons. The church also condoned slavery for most of those same centuries. But the future is supposed to be better than the past. We are supposed to learn and grown.

As Jeremiah proclaimed God’s vision: “For surely I know the plans I have for you, says the LORD, plans for your welfare and not for harm, to give you a future with hope.” (Jeremiah 29:11)

The African Bishops and Human Sexuality: Strange Allies and a Simple Solution

African Bishops confer at General Conference in 2012

"I ask not only on behalf of these [my disciples], but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me."
John 17:20-23

The African Bishops of the United Methodist Church recently released a unanimous statement on Global Terrorism and Human Sexuality.

In some ways, the statement reflects the unique geopolitical and cultural context of the African bishops, but in other ways, the statement embodies a perspective common to many Christians in North America.

The odd juxtaposition of global terrorism and human sexuality is not so odd after you think about it. By sexuality they mean homosexuality. And many Christians seem to believe that those are, in fact, the two greatest threats to Christianity and Western Civilization and world peace. The crude subtext among many Christians in the United States is that the Muslims and the Gays are out to get us.

Speaking out of their own context, the Bishops call us to a global perspective and remind us that terrorism is not confined to the Middle East or to the ways in which the western world feels threatened. They point specifically to the great suffering in Africa, which is most heavily borne by poor women and children. And they conclude by drawing attention to the systemic nature of the problem, calling attention to “the stark realities of needless suffering and pain in our world as a result of current Global terrorism, unjust political systems and the manipulation of weaker nations by world powers; and to work together as a church to usher in God’s reign of peace, justice and freedom to all.”

Those who have followed this issue will not be surprised by their statement on human sexuality. They denounce what they see as “a warm embrace of practices that have become sources of conflict that now threatens to rip the Church apart and distract her from the mission of leading persons to faith and making disciples of Jesus Christ for the transformation of the world. One of such practices is the LGBT (lesbian, gay, bisexual, and transgender).”

They go on to say that they “are deeply saddened that the Holy Bible, our primary authority for faith and the practice of Christian living, and our Book of Discipline are being grossly ignored by some members and leaders of our Church in favor of social and cultural practices that have no scriptural basis for acceptance in Christian worship and conduct.”

The traditionalists within the UMC saw this as real leadership and called on the rest of the church to get in line behind the African Bishops and reaffirm our commitment to the Bible and the Book of Discipline. In his blog, Hacking Christianity, United Methodist pastor Jeremy Smith provided an excellent analysis of this call for “real leadership,” as well as some thoughts on the strength of our diversity.

In fact, almost everyone involved in this argument is committed to the Bible. We just interpret it differently. Our perspectives on the Discipline, although very different, are rooted in a common commitment to Wesleyan values and historically Methodist ideals.

But there is deep irony in the alliance that holds the traditionalist perspective in place. They say that politics makes strange bedfellows and in this case, church politics makes even stranger bedfellows. The judgmental language against LGBTQ persons in the Discipline survives because Southern traditionalists and Africans have formed an (unholy, I think) alliance.

And there is still more irony. Beyond the unseemly spectacle of the descendants of slave owners uniting with the ancestral home of those slaves to maintain the oppression of another group, there is the discomfort this places on those on the other side of the issue.   Those who favor inclusion have no problem arguing with southern traditionalist, but we are very uncomfortable disagreeing with a group that we know has itself been marginalized and oppressed.

It is not easy to be sensitive to the cultural context while still affirming universal human rights. But it is also important to remember that although the United Methodist Bishops in Africa are unanimous, they do not speak for all African Christians. Bishop Desmond Tutu, an Anglican, is just one example of an African Christian leader who has spoken out in favor of the equal treatment of LGBTQ persons in the church and in society.

Leaders in the Northeast Jurisdiction of the UMC have proposed a way out of our cultural and theological impasse that has not received as much attention as it deserves. Basically, they recommend that, like the Lutherans and the Anglicans, we allow for global differences in cultural contexts.

In summary, this proposal recommends that:

• The General Conference be renamed The Global Connectional Conference, which will be similar to General Conference, except that it will ONLY deal with global issues and will be responsible for a Global Book of Discipline. 
• The UMC will be organized into four continent-wide “connections”:  Africa, Asia, Europe and North America. 
• Each of the four connections will have the option of organizing into regions. Each connection will be responsible for its own, connection-wide book of discipline, relevant to matters that are not global.
• Annual Conferences will remain the same.  

In many ways we are already a regional church. Our differences appear most obviously in rules governing clergy compensation and salaries, which are very different in the United States than in Africa. The Northeast Jurisdiction plan would allow us to work out our differences on the issue of LGBTQ persons within our own cultural context. The practical result would be that United Methodists in the United States would vote for full inclusion and, at least in our context, the problem would be resolved.