wfn.org | Theological Differences Explored

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"UNITED METHODIST DAILY NEWS 97" by SUSAN PEEK on April 15, 1997 at 14:24
Eastern, about DAILY NEWS RELEASES FROM UNITED METHODIST NEWS SERVICE (476
notes).

Note 471 by UMNS on Nov. 24, 1997 at 16:10 Eastern (8168 characters).

CONTACT:  Thomas S. McAnally				659(10-21-28-30-71B){471}
Nashville, Tenn. (615) 742-5470			 Nov. 24, 1997

EDITORS NOTE: Photos available with this story.

United Methodist diversity evident
at first of two planned dialogues

NASHVILLE, Tenn. (UMNS) -- Can theological liberals and conservatives live in
the same United Methodist house?
Some of the 22 participants in an extraordinarily diverse meeting here Nov.
20-21 weren't so sure. They had difficulty even being in the presence of
people with highly different world views and theological perspectives.  On the
other hand, one individual expressed the hope they might at least coexist
under the same roof, even if in separate rooms, and that they might have an
occasional meal together.
That metaphor was but one that surfaced here in the meeting sponsored by the
denomination's Commission on Christian Unity and Interreligious Concerns. 
Financial support for this and another meeting planned for Dallas Feb. 19-20
is coming from churchwide funds administered by the denomination's General
Council on Ministries.
The United Methodist Church has one of the most theologically diverse
memberships of any denomination in the nation.  That, for some, is a strength
and asset while for others it is problematic. 
Many of the individuals here are affiliated with unofficial caucuses and
renewal movements on the right and left that have for decades castigated one
another.   That name-calling and stereotyping must stop, according to several
individuals here. 
The issue surfaced most dramatically on the second day when retired Bishop
Joseph H. Yeakel objected to criticisms and charges against him as one of 15
bishops who signed a statement at the 1996 General Conference expressing
"pain" about the church's stance on homosexuality. 
Several participants had alluded to the action of the bishops as something
that cannot be tolerated, even in a church that allows members to think and
let think.  When the bishops took the action at the Denver legislative
gathering, caucuses on the left applauded and caucuses on the right urged the
bishops to step down.
"It is interesting that only a couple of you have talked to me personally,"
Yeakel said.  "You have formed an opinion about me.  You have written about
me.  But you didn't ask me about the God I believe in."  He expressed a
willingness to talk about any of the issues, but not in a public forum.
That comment then prompted a lengthy discussion about whether the remainder of
the meeting and the Dallas sessions should be open to observers and the news
media.  After reading the open-meeting policy for the church in the Book of
Discipline, it finally was agreed that meetings would be open but that
informal conversation between individuals would be encouraged.
The 22 members participating in the event were selected by a steering
committee composed of two conservatives -- Billy Abraham of Perkins School of
Theology in Dallas and Maxie Dunnam, president of Asbury Theological Seminary
in Wilmore Ky.,  and two liberals -- Linda Thomas, faculty member at Garrett
Evangelical Theological Seminary in Evanston, Ill., and Donald Messer,
president of Iliff School of Theology in Denver.  
Staff executive of the commission that initiated the dialogues is the Rev.
Bruce Robbins of New York, one of the 22 participants.  John Stephens, a
professor at the University of North Carolina at Chapel Hill  who teaches
mediation, is serving as facilitator for the dialogues.
Possibly the most significant breakthrough at the meeting came well into the
second day when members pushed for identifying and dealing with issues that
threaten the unity of the church.
With few exceptions, the group agreed with Bishop Judith Craig who described
two "divergent world views, ways of coming at reality" related to God's
revelation to humanity.  The first, she said, believes that the "Holy Spirit's
activity is such that we continue to receive new revelation of God" while the
other "believes the Holy Spirit is active in helping us comprehend what has
already been revealed."
People who support the first view believe "God is still unfolding truths that
have not yet been disclosed and live comfortably with a wide variety of
convictions," she said,  while those in the second group "need to have
delineated an understanding of God's intent."
Many participants agreed with Craig that this point of difference is a the
center of many theological controversies in the church.
"Bishop Craig has stated the issue very clearly," said Dunnam.  "It is the
point that threatens to undermine the unity of the church."
While most of the discussions were polite and civil, direct confrontation did
occur.  One of the most outspoken proponents of a clear core of beliefs with
strict limits and delineated theological boundaries was John Gardner, a layman
who teaches at the University of Wisconsin.
Responding to Craig's analysis, Gardner said, "If your view prevails, a number
of us will exit the church."   He attacked her position as "empty pluralism"
and "terribly wrong," but he later apologized publicly for the sharpness of
his remarks.
The Rev. Philip Wogaman, pastor of Foundry United Methodist Church in
Washington, said revelation is not revelation until it is received.  "Is no
new light to be shed in our age?" he asked.
During a closing evaluation, many individuals expressed appreciation for the
dialogue and hope that a third session might be held if money is available. 
That decision was left to the steering committee. No location in Dallas for
the second dialogue has been secured.
Some participants expressed joy at meeting others with whom they have long
disagreed.  Several said they intend to pursue private conversations with
individuals in the group before the Dallas meeting.   Hope was also expressed
that the group could  be a model for diverse theological conversations across
the denomination.  Ernest Swiggett, a layman from  New York,  shared a printed
report of two congregations in his conference that had two entirely different
opinions about the issue of homosexuality.  Through a series of meetings and
conversations the two congregations retained their same basic positions but
learned to listen and respect one another, he said. Introducing that report
was a quote from Methodism's founder John Wesley that may have been
instructive for the gathering here: "Beware of impatience with contradiction. 
Do not condemn or think hardly of those who cannot see just as you see . . . "
Identified here were factors that have created and preserved unity in the
United Methodist Church and points of tension, which threaten to undermine
that unity.  The group began to identify conditions that would be needed to
satisfy unity and avoid disunity. That discussion will continue in Dallas.
Some doubt was expressed that the group would be able to fulfill the final
goal of the dialogue, that of producing an advisory, action report for church
members, particularly district superintendents and bishops.  Even if no report
is developed, some participants said the dialogues would be a success if they
showed the church that people of diverse points of view could meet and
disagree with respect.
It was agreed that specific issues of tension will be discussed in depth at
the Dallas meeting.
When introducing themselves at the beginning of the meeting the 22 individuals
carefully avoided identifying themselves with unofficial groups they support
such as the Confessing Movement, Good News or Methodist Federation for Social
Action.  
Twenty-three people were invited to the dialogue but the Rev. Naomi Southard,
a pastor from Oakland, Calif., could not attend.  Despite some objection, it
was agreed  Southard would be invited to the Dallas meeting even though she
had not been able to attend the Nashville meeting.
Participants here included four bishops, 13 clergy and five laity. Noting that
no members from other countries in the United Methodist family were present,
the group agreed that the focus would be on the United States but expressed
hope that at some point the dialogue could be expanded.
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