Methodist Church Dress Code? Quick Answer

If someone asked a member of your church, “What is a United Methodist,” what would you want to say to them? Or not say?

We don’t usually think about what parishioners might say as individuals, but when they speak about their church and beliefs, their conversations can have positive or negative implications.

For those who want to know more about the United Methodist Church, the best place to find basic information about the denomination is the Basics of Our Faith and Frequently Asked Questions webpages on UMC.org. InfoServ, the United Methodist official information service, also answers questions via email or live chat. Our Wesleyan heritage is another source of information about our faith, including the concepts of grace and good works.

Here are some suggested answers to share with your parishioners to help them provide accurate, and perhaps even persuasive, answers to common questions that may arise in casual conversations.

What is a United Methodist? A United Methodist is a Christian who is part of a global denomination called the United Methodist Church. The organizational structure is often referred to as “the connection”. When you attend a United Methodist church, you make an impact around the world.

What do you do at your church services? United Methodists have a variety of worship styles from traditional to contemporary and beyond. You can expect readings from the Bible, sermons, singing and often the Last Supper, also known as the Last Supper or Eucharist. United Methodists believe that Christ hosts Holy Communion. Everyone is cordially invited to participate. Not just for members!

What does a United Methodist believe? United Methodists believe in living out their faith in community – actions speak louder than words. The three simple rules are: “Do no harm. do good. Stay in love with God.” Some beliefs we share with other Christians are the Trinity (God as Father, Son and Holy Spirit) and the birth, death and resurrection of Jesus.

Do United Methodists have something like a Pope? No pope, no headquarters and no archbishop. United Methodists have a structure somewhat analogous to that of the US government. The church has a general conference, its legislature; a council of bishops, something like an executive; and a nine-member Judicial Council, the Department of Justice.

Are you a missionary? Which type? United Methodists serve throughout the world and show the love of Christ through tangible means. From sustainable water systems to health care, microcredit, advocacy and helping eliminate deaths from malaria (Imagine No Malaria), United Methodists have many ways for people to live their faith in the community. Many United Methodists are active in both local missions and global efforts.

What do you do with monetary donations? When you donate to a local United Methodist church, you support ministries around the world. While the largest percentage of your donation supports local church ministries, a portion (referred to as a “split”) goes beyond the church to make a difference around the world.

You can create an endless list of questions and customize your answers to suit your church, community, and style. However, you also need ways to help members communicate the answers.

Focus on youth to ensure knowledge is passed from generation to generation

Offer to turn over video cameras or other inexpensive digital tools for youth groups and older Sunday students and invite them to take short recordings that explain different aspects of the Church. Allow them to invent songs and dances, use costumes, tell stories, and use film editing software. Let them be creative, but oversee the process so the end product is something the church can actually use. They have a collection of short videos to show the whole congregation during a service. Then you can create an online video library on your website. You can also post the videos on YouTube to promote your church.

For younger children, have teachers or other volunteers dress up as important figures in United Methodist Church history (i.e., John Wesley and Francis Asbury) and join Sunday School classes to tell the stories of who they are. Children are attuned to costumed characters and will surely ask questions. Be prepared to answer them with kid-friendly answers.

Tweet treats

Offer frequent and regular mini-lessons to interested parties via Twitter. Send short but memorable tweets with simple facts like: “United Methodists believe: Do no harm; do good; Love God.” “UMs believe: ‘The gospel of Christ knows no religion but social.'” “United Methodists believe: All of creation belongs to God and we are responsible for how we use and abuse it. “United Methodists believe : Christ arranges communion and everyone is welcomed by him.”

Make a game out of it

Create community games based on church knowledge and host a play session before or after the service once a month. Use a catchy name like “Beliefs Bash” and offer small prizes like crafts or gift certificates to the winners. Serve seasonal refreshments and create a fun atmosphere. Host a variety of games to attract different groups.

Offer FAQs, links

What It Means to Be United Methodist is a free online course designed to make it easier for church members to learn about United Methodism. Set up a computer station in your church library or welcome center where people can use this resource. Build in a FAQ center with books, magazines, and other materials for different age groups. This is a great way to personalize lessons for your community. You can include your church history, member spotlights, and community news related to denomination history and beliefs. You can also create PowerPoint presentations that members can download from the Church Web site to educate themselves and others. When you are ready to open the formation centers, have your pastor ask a few questions about the faith and history of the church at the next Sunday service. Church members will recognize the gaps in their knowledge and will be encouraged to learn more.

Guide to United Methodism

Our United Methodist Handbook is a handy resource with sections on the concept of connectionalism, the four areas of focus, gratitude and giving, a glossary of United Methodist terms, a core belief breakdown, and more. The digital format makes it easy to share and it’s free to order or download.

As you help your congregation learn and remember essential knowledge about the United Methodist Church, they will answer questions enthusiastically and honestly while providing an opportunity to grow spiritually and develop a deeper relationship with God.

Introduction The Methodist Church The Methodist Church is the fourth largest Christian church in Britain, after the Anglican and Roman Catholic Churches and the Church of Scotland. It has more than six thousand churches and a total membership of approximately 330,000 people. Methodist churches are found in almost every country in the world, and the worldwide membership is approximately 70 million people. The Methodist Church has traditionally been known as Nonconformist because it does not conform to the rules and authority of the established Church of England. above

History History Methodism has its roots in 18th century Anglicanism. Its founder was a Church of England minister, John Wesley (1703-1791), who sought to challenge the religious assumptions of the time. During a time at Oxford he and others met regularly for Bible study and prayer, to receive Communion and to perform charitable acts. Because of the methodical way they practiced their Christian faith, they became known as “The Holy Club” or “Methodists”. John Wesley later used the term Methodist himself to denote the methodical pursuit of biblical holiness. In 1738, John Wesley had a profound spiritual experience. “I felt,” he wrote, “my heart grew strangely warm. The experience changed Wesley and inspired him to become one of the greatest preachers of all time. Robert Colls, professor of English history at the University of Leicester, examines Methodism’s belief in personal salvation: an instant change in human behavior through intense faith. To view this content, Javascript must be enabled and Flash must be installed. Full instructions are available on BBC Webwise. In Bristol in 1739 he began preaching outdoors to crowds of working-class men and women. This “field preaching” became a key element of the revival as thousands came to hear Wesley preach across the country. He started local societies of converts and encouraged them to meet in smaller groups weekly. However, he insisted that they attend both their local parish church and Methodist meetings. Every year Wesley traveled the country by horse or carriage, attending the societies and preaching. Preaching radical ideas in those days required great courage. Wesley and his followers were denounced in print and from pulpits, his meetings were disrupted, and he was even physically assaulted and threatened with death. John Wesley always stated that his movement should remain within the Anglican Church, but the Church of England was keen to distance itself from him and his followers. He stated, “I live and die a member of the Church of England”. However, in 1784 he established a structure, the Annual Conference of the People called the Methodists, to ensure the continuation of the Methodist movement after his death. In the end, the strength and influence of Methodism made a separate Methodist church inevitable. In 1795, four years after Wesley’s death, Methodists in Britain became legally authorized to marry and administer the sacraments. The new church was not free from internal divisions. In 1808, Methodist lay preacher Hugh Bourne was expelled from the movement. He and his 200 followers became known as Primitive Methodists. They differed from the Wesleyan Methodists in several ways, including encouraging women evangelists. Both the Wesleyan and primitive Methodist communities grew rapidly in the 19th century. Many trade union leaders emerged from the ranks of the primitives towards the end of the century. Another important Methodist branch was the United Methodist Church, which itself had emerged from earlier mergers of smaller Methodist groups. It merged with the Primitive Methodists and Wesleyan Methodists in 1932 to form what is now the Methodist Church in Britain. In 2003, the Methodist Church celebrated John Wesley’s 300th birthday. above

Structure Structure of the Methodist Church The Methodist Church in Britain is divided into circuits made up of local churches in a given area. A superintendent minister appointed by the senior minister to assume the pastoral leadership of a circuit. Several circles form a district. There are 33 districts in Great Britain. Each district has a chairman (in some respects like a bishop in the Anglican Church) whose job it is to direct the clergy and laity in preaching and worship, evangelism, ministry, teaching and administration. Each district has a district synod, which decides policy for that district within parameters established by the annual conference (see below). Individuals can identify with the Methodist Church in many ways as they explore the Christian faith and their responses to it. The most intense form of engagement is membership in the United Methodist Church. This includes a period of training and confirmation by the local church council that the individual sincerely accepts the basis of membership in the Methodist Church. There will be a confirmation and initiation service. If the person is not baptized, the service includes baptism. Each local church has a church council which, together with the pastor, is responsible for coordinating and directing the work or ministry of the church. However, the Methodist Church describes itself as a liaison structure. This means that the entire faith community acts and makes decisions together. A local church is never independent of the rest of The Methodist Connexion. The Methodist Church in Britain is governed by the Methodist Conference, which meets in June each year. The conference is chaired by the President of the Conference, a Methodist minister, assisted by a Vice-President, who may be lay or deacon. Both dates are awarded annually. The World Methodist Council, founded in 1951, is the global umbrella organization for all Methodist churches. Its headquarters are in North Carolina, USA. The World Methodist Conference meets every five years in various locations around the world. above

Beliefs Beliefs and Worship Methodists are in the Protestant tradition of the worldwide Christian church. Their core beliefs reflect Orthodox Christianity. Methodist doctrine is sometimes summarized in four distinct ideas known as the four alls. All Must Be Saved – Original Sin Doctrine All Can Be Saved – Universal Salvation All Can Know They Are Saved – Assurance All Can Be Saved Completely – Christian Perfection Methodist churches differ in their style of worship during services. The emphasis is often on Bible reading and preaching, although the sacraments are an important part, especially the two instituted by Christ: the Eucharist, or Holy Communion, and baptism. Hymn singing is a lively feature of Methodist worship. The founder’s brother, Charles Wesley, was a prolific hymn writer and many of his works are still sung in Methodist and other churches today. above

Ethics and Current Issues Distinctive Features For the Wesleys, both works and faith were important in the Christian life. In the early days, Methodists were involved in charitable projects such as caring for the poor and the prisoner. This emphasis is still felt today. Politics Methodism has been associated with the formation of reformist groups and trade union movements. John Wesley’s practice of encouraging workers to become lay ministers alongside their paid work gave them valuable public speaking experience. Some of them later became union leaders and were instrumental in founding the Labor Party in the late 19th century. Alcohol and Gambling John Wesley had much to say about personal morality. In his sermons, he encouraged people to work hard and save for the future, but also to give generously. He also warned of the dangers of gambling and drinking. In the past, preachers were required to make a promise not to drink and encouraged their congregations to do the same. The Methodist Church became involved with the Temperance movement towards the end of the 19th century. Today, alcohol is not permitted in Methodist Church buildings, but most Methodist members consider it a matter of personal morality whether or not to drink. Gambling was also considered improper behavior for Methodists, and church leaders have often campaigned against the relaxation of gambling laws in Britain. When the National Lottery was introduced in Britain in 1994, the Methodist Church refused to allow its churches to apply for lottery tickets. In 1999, it relaxed the ban on lottery money. However, the church still has concerns about the national lottery scratch tickets, the ease with which underage players can participate and the distribution of the money to charity. Evangelism and Mission Methodism has a global mission and places a special emphasis on action to bring justice to the poor and disadvantaged in Britain and around the world. The mission of the church also includes a flexible and imaginative concern for evangelism in order to convey the Christian gospel in an attractive and convincing manner. Current Issues During the 20th century, several attempts were made to reunite the Methodist Church with its founder’s own church – the Church of England. These were rejected by the Church of England General Synod in 1972. However, dialogue and informal relations continued. In 2003 a covenant was signed between the two churches. This affirms each church as a true Christian church doing the work of God and commits each church to work more closely with the other to achieve complete unity. The covenant relationship between the Methodist Church and the Church of England is an element of the Methodist Church’s aim to work with a wide range of partners (the other denominations, Christian organizations, Methodist churches in other parts of the world and secular organizations) to support its mission. above

Summary The Purpose of the Church (“Our Calling”) The Church exists to: Increase awareness of God’s presence and Celebrate God’s love—worship

Helping people to learn and grow as Christians through mutual support and caring – Learning and Caring

Be a Good Neighbor to Those in Need and Fight Injustice – Ministry

Make More Followers of Jesus Christ – Evangelism Top

• Categorized under Other,Religion | Difference between Methodists and Baptists

Methodist versus Baptist

Methodists and Baptists are both Christian denominations that share many similarities, but also have different views and teachings in many ways. Both Methodists and Baptists believe in God, the Bible, and the works and teachings of Jesus, whom they accept as Christ, the Savior of mankind.

In essence, both believe in baptism and the Lord’s Supper as fundamental sacraments, but therein lie their differences. Methodists permit the baptism of infants, youth, and adults. They do not discriminate based on age or intellectual maturity. They also allow for various forms of baptismal methods as they perform these using immersion, sprinkling and pouring. For Methodists, communion is welcome for all.

Baptists, on the other hand, only baptize professing youth and adults. Baptism of infants is not practiced, believing that it should only be administered to those who are able to understand the true meaning of the rite and who are also able to understand the faith. Baptists also perform baptism solely by immersion. They practice closed communion, where the table is open only to baptized church members.

In terms of governance, Methodists have bishops where they have an episcopal organization. The bishops assign pastors to the various congregations. Before the bishop takes any action, however, there is a consultation with the ward. Methodist churches are also interconnected. Baptists are more independent in terms of leadership per congregation. They elect their own pastors.

Baptists hold to the doctrine of “the endurance of the saints,” where the phrase “once saved, always saved” prevails. Baptists teach that once saved, one cannot fall from grace, which is completely at odds with Methodist views. Methodists believe that being saved is a person’s choice and that failure to follow God can result in falling from grace and thereby losing salvation.

Based on observations, Baptists tend to be stricter and mostly fundamentalists. Their only basis of faith is the Bible and they believe it to be infallible. Methodists are looser and broader in their beliefs. Some may be fundamentalists while others are liberals. They consider their beliefs based on the Bible, reason, tradition and personal experience.

Summary:

1. Methodists baptize infants, while Baptists only baptize adults and youth who are able to understand the faith.

2. Methodists baptize by immersion, sprinkling, and pouring, while Baptists baptize by immersion only.

3. Methodists practice open communion, where the rite is open to all, while Baptists practice closed communion.

4. Methodists have an episcopal hierarchy system of government while Baptists have church independence.

5. Methodists give bishops the power to appoint pastors to congregations, while among Baptists the congregation elects its own pastor.

6. Methodists believe that it is the person’s choice to be saved, while Baptists maintain that a person once saved is always saved and cannot fall from grace.

7. Methodists are generally less fundamentalist, while Baptists are primarily fundamentalists.

Outer sanctity, or outer sanctity, is a Wesleyan-Arminian doctrine that emphasizes modest dress and sober speech.[1] It is a testimony of a Christian believer’s birth again in obedience to God.[2] The doctrine is widespread among denominations that arose during the revivalist movements, including Methodists (especially the Holiness movement) as well as Pentecostals. It comes from 1 Peter 1:15: “He who called you is holy, so be holy in all conversations.”

history [edit]

According to the Methodist theology of the Holiness movement, before man’s fall, “nudity was ‘very good’ from the beginning, but its innocence was corrupted by the fall,” a concept taught in Genesis 1:31 and Genesis 2:25.[ 3] Genesis 3:8–10 and Revelation 16:15 teach that after the Fall, “public nakedness is a symbol of the shame of sin.”[3] In Genesis 3:7, Adam and Eve attempted to cover their nakedness, though their attempt was inadequate to God; this reflects man’s tendency to “invent improper coverings for our nakedness.”[3] Genesis 3:21 and Revelation 3:18 teach that Jehovah has appropriately clothed man and that a “fully clothed person is a divinely appointed symbol of the full clothing of the righteousness of Christ.”[3] Exodus 20:26 and Exodus 28 :42-43 teach that nudity includes everything including the torso and thighs.[3] As taught in the early Christian text Paedagogus, the early church emphasized the importance of wearing modest dress in the practice of Christianity, with church father Clement of Alexandria stating therein:[4]

Woman and man are to attend church decently dressed, with a natural step, embracing stillness, possessing unfeigned love, pure in body, pure in heart, ready to pray to God. Let the woman continue to observe this. Leave her completely covered unless she happens to be home. Because this style of clothing is serious and protects from looks. And she will never fall, who remembers her modesty and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the desire of the Word, since it becomes her to pray veiled. (The Instructor 3.11)[4]

More specifically, regarding proper dress, Clement of Alexandria commanded:[5]

So, just as we must keep aloof from all that is foreign in the manufacture of our clothes, so we must be wary of waste in their use. For neither is it fitting that the dresses should be above the knee, as is said to be the case with the Lacedaemonian maidens; neither does it belong to any part of a woman to be uncovered. Although with great decency you can use the language addressed to him who said, “Your arm is beautiful; yes, but it is not intended for the public. Her thighs are nice, but, was the reply, only for my husband. And your face is pretty. Yes, but only for him who married me.” But I do not want chaste women to give rise to such praises to those who seek blame through reasons for praise; and not only because it is forbidden to expose the ankle, but because it has been prescribed that the head should be veiled and the face covered; for it is an evil thing that beauty becomes a snare to men.[5]

The paedagogus teaches against wearing extravagant clothing and forbids the wearing of jewellery.[6] Instead, it emphasizes that people should seek godliness.[5] The Didascalia Apostolorum, an early Christian manual, points in the same direction: “You, then, who are a Christian [woman] … if you wish to be faithful, only please your husband, and when you go to the marketplace, cover yourself Wear your robe on your head, so that your veil may cover the greatness of your beauty; do not adorn the face of your eyes, but look down and walk veiled; be careful not to wash with men in the baths.”[7]

The founder of the Methodist churches – John Wesley – revived these early Christian teachings on modesty as an integral part of the Christian life, emphasizing “holiness within and without,” which “emphasized the essential connection between holiness of heart and holy living.”[8] [9] external Holiness in the form of “right living and doing right” is practiced in obedience to God and as a profession of faith after a person has experienced regeneration.[2][10]

Early Methodists wore simple dress, with Methodist clergy condemning “high headgear, ruffles, lace, gold, and “expensive clothing” in general”. John Wesley, the founder of the Methodist movement, recommended that Methodists read his Thoughts on Dress, in which he detailed acceptable types and colors of fabrics along with “shapes and sizes of hats, coats, sleeves, and hairstyles”;[12] in this sermon, John Wesley expressed his desire for Methodism: “Before I die, let me see a Methodist congregation dressed as plainly as a Quaker congregation.”[13] He also taught this in relation to Christian headgear Women, “particularly in a religious gathering,” should “wear their veils.”[14][15] Those attempting to attend Methodist services in expensive clothing were denied entry.[16] Wesley’s teaching was based on his interpretation of 1 Timothy 2:9-10 and 1 Peter 3:3-4, which led him to conclude that “costly apparel inflates its wearer, encourages vanity, stirs up anger, kindles lust, delays the pursuit of holiness, and stealing from God and the poor.”[17] The Discipline of the Wesleyan Methodist Connection of 1858 declared that “not only would we impose plain dress on all who fear God, but we would enjoin our ministers and people commend , according to Mr. Wesley’s views expressed in his sermon on the inefficiency of Christianity, published only a few years before his death, which contained his mature judgment in exalting simplicity – simplicity which they publicly used to uphold their Christian confession will comment wherever they may be.”[18] The “Methodist men all wore a low-crowned, wide-brimmed hat and a Ma robes with shaded bellies, very much in the manner of a Quaker coat, and their wives generally wore a long, black silk bonnet, smooth, with you wear no cheerful ornaments, plain clothes, and no earrings, nor any adornments.”[19] The novel Adam Bede’s 1859 portrayal of itinerant Methodist preacher Dinah Morris in plain clothes with the words, “I saw by her dress that she was a Methodist or a Quaker or something”. Peter Cartwright, a Methodist revivalist, stressed the importance of outward sanctity in Methodist history, stating:[21]

The Methodists in those early days dressed simply; faithfully attended their meetings, especially sermon, prayer, and class meetings; they wore no jewelry, no frills; on Sundays they often walked three or four miles to and from reunions; They walked thirty or forty miles to their quarterly meetings and thought it a glorious privilege to meet their presiding elder and the rest of the ministers. They could, almost every soul of them, sing our hymns and spiritual songs. They observed the Sabbath religiously: many of them abstained from drinking liquor, not because temperance reform was ever heard of on that day, but because it was forbidden in the General Rules of our discipline. The Methodists of that day stood up and looked at their preacher when they sang; they knelt both in the public meeting and elsewhere when the preacher said, “Let us pray.” There was no standing among the members during prayer time, and in particular the abominable practice of sitting down during this exercise was unknown to early Methodists. Parents did not allow their children to go to balls or plays; they didn’t send her to dance schools; They generally fasted once a week and almost always on the Friday before each quarterly meeting. If Methodists then and now had dressed in the same “abundance of naughtiness,” there would be very few, even outside the Church, who would have had faith in their religion. But oh, how things have changed for the worse in this educational age of the world![18]

While few in mainline Methodism wear simple dress today, some Methodist churches in the conservative holiness movement, such as the Allegheny Wesleyan Methodist Connection and the Evangelical Wesleyan Church, continue to dress modestly and simply, and also avoid wearing jewelry (sometimes including wedding rings). [24] The 2015 Discipline of the Evangelical Wesleyan Church describes these standards of holiness in its General Rules:[25]

Members are to conform to biblical standards of dress and adorn themselves in a humble and calm spirit, not with gold, pearls, or expensive clothing. This applies in particular to the wearing of finger rings of any kind (including wedding rings), all forms of symbolic or decorative jewellery, and any clothing that does not dress the person decently or appropriately. Women may not cut or curl their hair, by commercial or permanent home methods, wear clothing intended for men, or paint their face or fingernails.[25]

In its Special Rules and Counsels, the Evangelical Wesleyan Church further teaches that:[25]

We require our wives to appear in public in modest length dresses, modest length sleeves, modest necklines, and modest trousers; Wearing slit skirts, trousers, jeans, artificial flowers or feathers is prohibited. In addition, we require our husbands to adhere to biblical standards of decent and modest dress; We require that when they appear in public they wear shirts with modest length sleeves. We require all of our people to appear in public with sleeves below the elbow. Women’s hems must be modest below the knees. Our people are forbidden from appearing in public in transparent or indecent clothing, including shorts or bathing suits. Parents are obligated to dress their children modestly in accordance with our general principles of Christian dress. We also prohibit our employees from engaging in body piercing, tattooing, or body art.[25]

The same denomination, in its 2018 Evangelical Wesleyan Bible Institute (EWBI) handbook, teaches the following “principles of the Christian life” to its seminary students:[26]

Therefore it is required that those who profess to be disciples of Christ should come out of the world and be separate and not touch that which is unclean and abstain from worldly pleasures, such as the use of tobacco, alcoholic beverages, or harmful drugs or means, secular pleasures, including going to the theater and television, watching videos, inappropriate computer use, playing cards, gambling, dancing, the ice rink, amusement markets, coed bathing, listening to “rock” and other types of secular, un-Christian music; the worship of worldly clothing, such as jewelry, clothing that does not dress the person decently and/or appropriately, or that is of the opposite sex, or women who cut or curl their hair, or men who let their hair grow too long; tattooing or body piercing; the desecration of the Lord’s Day into a day of worldly work, business and/or pleasure; and from all other sinful practices.[26]

The Calvary Holiness Church Book of Discipline specifies the standard for headgear worn by Christian women:[27]

a. Calvary Holiness Church practices the ordinance of the prayer and prophecy veil for women. It is scripturally taught at 1 Corinthians 11:1-16.

b. The veil is to be worn by the sisters when praying and prophesying.

(1) We understand that prayer is a means of communication with God by the individual, whether publicly, privately, or in a spirit of prayer that is “praying without ceasing.”

(2) We understand prophecy not only as preaching, but also as witnessing or witnessing, whether in a public scene or in a more private setting.

(3) Therefore, the sisters are required to wear their veils during all waking hours.

c. The minimum weight of the veil must be that of white stiff nylon. It must be made in the manner of a bonnet, fitting closely to the hair that has been formed into a bun at the crown of the head.[27]

The Methodist doctrine of external holiness also applies to the furnishing of dwellings, with the Metropolitan Church Association teaching:[28]

Modesty and economy should be taken into account when furnishing the apartment. Expensive furniture or unnecessary household appliances should not be provided. The world desperately needs all the help the church can give; and it is due to those who walk in the footsteps of Jesus to save in every way so that they may help those in need.[28]

Defaults[ edit ]

Holiness Methodist doctrine teaches that observance of biblical standards of dress and conduct is “an act of obedience and prevents one from annulling one’s testimony of grace,” which is required of all Christians after the first work of grace—being born again.[2 ]

The father of Methodism, John Wesley, further based Biblical standards on the principle of stewardship—to clothe oneself simply so that money could help those in need: “Everything about you that costs more than Christian duty requires of you is the blood of you poor!”[2] Methodist evangelist Phoebe Palmer wrote the following prayer of consecration for those who seek full sanctification, which “involves submission to any norm of behavior that might be imposed on the believer by God”:[2 ]

With a mixture of intense but solemn joy and holy fear, I resolve at this eventful hour in the power of the Lord Jehovah to exercise the utmost care in the maintenance and adornment of my body only to those things that bring me joy in the name of the Lord and bear the inscription “HOLINESS TO THE LORD.”[2]

Daniel Stafford, a Nazarene evangelist, preached that those who do not conform to biblical standards of dress and conduct are not even candidates for the second work of grace: “It would be an insult to the blessed Holy Spirit to ask him to house a body adorned with the things of the world”.[2] The 2012 Book of Discipline of the African Methodist Episcopal Zion Church teaches the following standards typical of traditional Methodist practice:[29]

¶77. Conditions of Membership – There is only one condition previously required of those desiring admission into these societies: “The desire to flee from the wrath to come and be saved from their sins.” But where is this really in the soul is anchored, it shows in its fruits. ¶78. Therefore, all who wish to abide in it are expected to continue demonstrating their desire for salvation: by doing no harm, by avoiding evil of every kind, especially that which is most commonly practiced, such as that of the name of God in vain by profaning the day of the Lord, either by doing common work there, or by buying or selling. Being intoxicated, buying or selling or consuming liquor, except in cases of extreme emergency; fight, quarrel, scuffle; brother goes to court with brother; return evil for evil, or railing for railing; the use of many words in buying and selling; the purchase or sale of goods that have not been declared; giving or taking things against usury (i.e. improper interest); charitable or useless conversation, especially talking about ministers and judges; doing to others what we should not do, they should do to us; do what we know is not for the glory of God; the laying on of gold as useless ornaments; and to take such distractions which cannot be done in the name of the Lord Jesus – such as dancing, playing cards, the lottery, politics and other gambling; go to circuses and theaters; the singing of those songs and the reading of those books that are not aimed at the knowledge and love of God; softness and unnecessary self-indulgence; collect treasures on earth; Buying goods without the likelihood of paying for them. ¶79. All who wish to continue in these societies are expected to continue to express their desire for salvation. Second: By doing good; being merciful in every way according to their power; Doing good in every possible way, to all people as much as possible. To their bodies, from the ability that God gives; by feeding the hungry; clothing the naked; by visiting or helping sick or imprisoned people; To their souls, instructing, chiding, or admonishing all with whom they associate; trampling on this enthusiastic doctrine that “we should do no good unless our hearts are free.” By doing good especially to those who belong to the house of faith or who sigh for it; use them preferentially for others; buy each other; help each other in business, all the more so because the world will love theirs, and only them. With all possible diligence and frugality, lest the gospel be blamed. Running the course before them with patience, denying themselves and taking up their cross daily; submit to the reproach of Christ; to be like the dirt and washout of the world; and see that men should speak every evil thing against them for the Lord’s sake. All who seek it in these societies are expected to continue to manifest their desire for salvation. Third, by observing all the ordinances of God; like the public worship of God; the ministry of the Word, either read or explained; the sacrament, study of the scriptures, fasting, and abstinence; Family and private prayer. – The doctrine and discipline of the African Methodist Episcopal Zion Church[29]

Many of the following standards are practiced by those who hold to the outer sanctity doctrine, even though certain ties have loosened them, particularly those in the main tradition:

Modest and plain dress (1 Tim. 2:9) defined as loose covering from the neck to below the knee in all normal postures (Exod. 20:26; 28:42-43) with women’s styles including cape dresses and prairie dresses for Example; Women often wear a Christian head covering (1 Corinthians 11:2-10). [15] [30] This includes the wearing of bathing suits by women instead of revealing bathing suits and the strict ban on mixed bathing.

These include the wearing of bathing suits by women instead of revealing bathing suits, and the strict ban on mixed bathing. Moderate or no use of ornaments or ornaments of gold, silver, and jewels for personal adornment (1 Tim. 2:9-10; 1 Pet. 3:1-6); Some denominations only allow the use of a wedding band or ring, while others prohibit it as well. [24]

A gender distinction in dress that forbids such styles as pants and pantsuits for women, even when required for work or public service. (Deuteronomy 22:5).

Christian men are to keep their hair short and Christian women are never to cut or remove their hair but rather keep it long in order to have a definite distinction between male and female genders. (1 Corinthians 11:14-15).

Outer holiness can also include the following, which reveals an inner character:

Note denominations[edit]

Outer holiness is a part of Wesleyan-Arminian (Methodist) theology and practice inherited in many Pentecostal traditions of holiness. It is usually practiced with a family or similar environmental or community beliefs. Denominations that observe outer sanctity are:

Methodist (including Holiness movement) [ edit ]

Holiness Pentecost[edit]

Finished work Pentecost[ edit ]

Oneness Pentecost[ edit ]

restorer[ edit ]

Conservative Anabaptists and Anabaptist communities of the Amish, Apostolic Christian, Bruderhof, Charity Christian, Hutterite, Mennonite, Schwarzenau Brethren, and River Brethren traditions are considered simple people because of their simple lifestyle and simple dress, which includes Christian headgear for women . Likewise, Quakers of the Friends Conservative and Friends of Holiness traditions practice a witness of simplicity. Because these churches have a different origin than that of the Wesleyan-Arminian tradition, they do not call this external holiness, although their beliefs often produce the same externalities as those of the Wesleyan-Arminian tradition, e.g. plain dress; Calvary Holiness Church, a River Brethren denomination influenced by the Holiness movement, is exceptional because of its dual theological roots. Other people with a similar lifestyle are the Plymouth Brethren,[39] the communicants of the Laestadian Lutheran Churches and some Reformed denominations such as the Free Presbyterian Church of Scotland and the Netherlands Reformed Congregations. Parishioners in independent Baptist churches are also known for their modest dress.[40] Some traditionalist Catholics, such as the Communicants of the Palmarian Catholic Church,[41] follow a full-time dress code for modesty known as “marylike” standards, said to have been established by an unnamed cardinal who had visions of the Virgin Mary during his reign by Pope Pius XI. (this, too, produces humble outward appearances similar to those in the Wesleyan-Arminian tradition).[42]

See also[edit]

References[ edit ]

Further reading[edit]

On Sundays and during eulogies, priests of the Catholic faith wear robes of different colors. These colors usually reflect the season in the liturgical calendar. Except during times of mourning, priests usually stick to the normal yearly evolution of robe colors.

Green

Green is the standard color for Ordinary Time, the period between Easter and Christmas and vice versa. It is meant to represent the expectation and hope of Christ’s resurrection. Green symbolizes the hope and life of each new day.

violet

Worn during Lent or the season of Advent, purple represents repentance, preparation, and sacrifice. Due to its association with mourning, it is also worn at funerals. Crimson robes are donned to remind funeral-goers to pray for penance and absolution for the deceased.

rose

Robes of roses are worn only twice in the church year, on the third Sunday of Advent and the fourth Sunday of Lent. These colors are worn on these days to show the joy and love in Christ. They are meant to remind Catholics of the joy in times of penance and worship.

Red

Red is a symbol of passion and blood. It is worn during the Feasts of the Martyrs, Good Friday, Palm Sunday and Pentecost. Cardinals wear red as a symbol of their devotion to the Church and the Pope. It is to show their blood that they would shed for Christ and the church. Red is worn by children during Confirmation to symbolize passion for Christ.

Blue

Blue robes are only worn one day a year, on the Feast of Mary.

white or gold

Depending on the region, your priest may wear white and/or gold robes. These robes are worn at Christmas and Easter. They symbolize the birth and resurrection of Christ. White robes are sometimes worn by the clergy who conduct eulogies and funeral ceremonies. The white robes are meant to celebrate the life rather than the death of the deceased. The Pope’s standard robes are white to show his place as the closest link to the glory of Christ.

Black

Although not as common here in America, black robes used to be worn at funerals. They can still be seen outside the US but became less popular after the 1960s during Vatican II. Black robes are said to reflect the grief felt by people at the funerals. Black robes are a reminder to pray for the souls of the deceased. Black is the standard color for the everyday dress of the clergy. It is meant to represent the humility and sacrifice of spiritual life in the hope that it will bring you closer to God.

The Matthew Funeral Home features bespoke, hand-sewn vestments made by nuns on Staten Island. The name of the deceased is embroidered into the collar of the robe to cherish the memory of your loved one.

For nearly 50 years, the Matthew Funeral Home has served the Staten Island community. We can assist you with almost every aspect of the funeral service for your loved one. Our family is here to serve you every step of the way.

Our pastor is transferred to another church. How is this decision made?

In the United Methodist Church, ministerial appointments are made annually by the bishop, who is responsible for determining all pastoral appointments in conference. This unique system of assigning clergy goes back to John Wesley. Congregations in the United Methodist Church do not “call” or “hire” their pastor. The system is called “wandering” or “travelling”.

Each year, usually in the fall or winter, the staff/pastor/ward relations committee consults with the district superintendent and advises them of their desire for a change in pastoral leadership. The Committee’s recommendations are advisory only.

Pastors can also indicate annually whether they want to stay with their current dates, switch to a different date, or have no preference. However, they are not sure that they will get their first choice. Elders and local pastors in the United Methodist Church agree to serve where they are assigned and to accept and honor the appointments. Deacons, on the other hand, generally find their own employment in a local church, elsewhere in the fraternity system, or outside the church, and then ask their bishops to appoint them to those ministry appointments.

The bishop and cabinet (all district superintendents in the conference) review appointment needs throughout the conference, taking into account the needs of each church, the gifts and talents of each pastor, and other circumstances in the conference. They then set the dates for each church in the conference. The bishop will “fix” the appointments at the annual conference meeting each year. These meetings usually take place in April, May and June.

Your pastor or district superintendent can answer additional questions and address your concerns about the United Methodist Church pastoral appointment system.

For more information, see Ask The UMC.

(OPINION) As the United Methodist Church debates societal issues — LGBTQ rights, Black Lives Matter, refugee reception and the like — their congregations’ real estate ownership gnaws at the denomination and threatens its viability.

Before the COVID-19 pandemic, 75 to 100 places of worship were closing each week in the United States, according to the United Church of Christ’s Center for Analytics, Research & Development and Data. After the pandemic, these numbers should rise sharply. If places of worship follow the trends predicted for US restaurants and retailers, up to 20% of the national total could close — up to 100,000 in the next few years — with the United Methodist Church being no exception to the nationwide trend.

The pandemic isn’t the only reason for closures. First, fewer Americans consider themselves members of houses of worship — fewer than half in 2021, for the first time since the Gallup Organization began collecting data.

Second, with the popularization of the automobile in the 20th century and the Internet in the 21st century, the need for any congregation to have a structure housing a United Methodist Church has disappeared. A hundred years ago, when many United Methodist churches were organized, a believer had to be able to walk or ride a horse to church on Sundays, but no longer.

Third, despite the property tax exemption enjoyed by places of worship, properties have become more expensive to maintain, with increases in utilities, insurance and capital repairs.

Today, the pandemic has made it questionable whether worshipers will return to closed places of worship.

Many churches find themselves in a downward spiral: congregations are shrinking, contributions are falling, reserves are eroding, buildings are falling into disrepair, staff are less affordable, churches are becoming less attractive. Communities spend half or more of their annual budget on real estate, leaving few resources for much else. It’s common to hear community managers say they’re “a new roof (or boiler or steeple repair) away from closure.”

The high cost of overly large, encumbered real estate can stifle gatherings. They often find themselves behind the eight-ball in their operating budgets, spending half or more on real estate-related expenses, and looking at their balance sheets that the vast majority of their wealth is tied up in hard-to-market real estate. The same small church that currently meets in a relatively large building could gather and survive, if not thrive, in a smaller, less expensive space—perhaps in a believer’s living room as a dinner church.

Before the pandemic, an annual conference evaluated churches against nine performance criteria related to economic health and congregation size. Out of over 500 churches, more than 100 were classified as “critical”; more than 200 were classified as “serious”. They owned $1.4 billion in real estate for 50,000 weekly believers — $28,000 in real estate per participant. This annual conference could take drastic action against half of their churches in the next few years. Indeed, many churches considered “healthy” are struggling with shaky balance sheets, an aging congregation, and an uncertain post-pandemic future.

The United Methodist Church has failed to address its housing crisis for a number of reasons.

First, the structure of the denomination and the pronouncements of its disciplinary book make property management difficult. Some denominations, such as the Roman Catholic Church and The Church of Jesus Christ of Latter-day Saints, are organized from the top down. The church hierarchy makes decisions and imposes them on the local church. Others, like the United Church of Christ and other “church” denominations, are bottom-up. The local church makes decisions almost without reference to any national or regional body. The United Methodist Church is an association that mandates agreement between and between conferences, districts and churches, and between lay and clergy volunteers at every level. The denomination promulgates rules about the use of capital and working capital. Instead of grappling with the complicated process, people sometimes walk the other way and try not to tiptoe through the minefield that is the United Methodist Church’s real estate.

Second, clergy and lay leaders are unequipped – and sometimes uninterested – in dealing with Church real estate. Seminaries, like many colleges, prepare students intellectually but not pragmatically, especially on matters involving property. Lay leaders often try to apply wisdom about their home ownership, but often these lessons don’t apply.

Similarly, clergy and lay leaders often debate moral and sentimental issues related to property rather than addressing practical, often financial, issues. It is becoming easier to send a team to work on a church’s services, music and sermons than to face a church whose real estate exceeds and exceeds its congregation.

The end result is that churches that are forced to close have to close one by one, often with dilapidated property and depleted finances, rather than as part of any type of local or regional strategy.

A few savvy churches are trying to share their properties. Multi-use—like the sanctuary and other spaces used by other communities—or mixed-use—like an educational building converted into a child care center—help bring revenue to a church and can generate activities that benefit the community to let something grow. Some churches, particularly those in dynamic real estate markets, have partnered with developers to build mixed-use properties that may include apartments, offices, and retail in addition to a religious component, e.g. B. SouthPark Church in Charlotte, North Carolina.

Some annual conferences, such as Western North Carolina, have established their own nonprofit remediation corporations; others have proven willing to collaborate with other for-profit and not-for-profit developers. Now, given the precarious financial situation of many churches and the impact of COVID-19 on them, opportunities for repurposing and redevelopment must be pursued more aggressively than ever.

The imminent closure of tens of thousands of US houses of worship means the United Methodist Church at every level — church, district, annual conference, agencies — must target its properties much more than it has done previously. For example:

1. Data. The Denomination must collect and analyze mountains of key information about its properties: size, use, location, condition, value, red flags and the like. Real estate is an information intensive business and most churches are currently operating with a data deficit. As one colleague said: “We are forcing churches to collect information on every aspect of their believers, but almost nothing on their property.”

2. Factors. In addition to collecting and analyzing vital information about real estate, the United Methodist Church also needs to consider six other factors that determine future viability:

• Market. Is the Church in a high or low demand real estate market?

• Politics. What changes to church property will the congregation and surrounding neighborhood tolerate?

• Money. What is the financial situation of the Church?

• Community. What are the demographics of the community and what is its will?

• Denomination. What rules are imposed by the denomination and how are those rules enforced by the annual conference and the district?

• Partners. What potential real estate partners – real estate agents, developers, lawyers, engineers, architects – are available in the community?

3. Actions. The denomination must analyze six possible alternatives for each property. Districts and annual conferences should do this for their real estate portfolio.

• Zoom out. Sell ​​the property and buy (or rent) “right-sized” quarters.

• Merge. Combine with a nearby place of worship. Sell ​​or rehabilitate the assets of one.

• To rent. Find other organizations that will pay to use existing space, perhaps the sanctuary or other buildings such as B. an educational building or a vicarage.

• Develop. Work with a developer – for-profit or not-for-profit – to co-develop a property into a mix of uses, perhaps institutional, residential, office, retail or a combination of these.

• Liquidate. Close the house of worship, sell its property, perhaps to a private developer, and use the proceeds to help the church or the larger denomination.

• Do nothing.

4. Philosophy. The United Methodist Church needs to embrace a new philosophy about its real estate, a philosophy about which seminarians will be educated, staffed, and resources allocated.

As railroads began to fade in the mid-20th century, railroad companies realized they needed to focus more on the real estate business. They owned valuable real estate in America’s largest cities, particularly in unused waterfront neighborhoods adjacent to downtown areas.

Religious organizations must come to the same understanding. They must take their homes as seriously as their Sunday services, missions, and Christian upbringing. The value of the United Methodist real estate portfolio in the United States may approach $50 billion, six times that of Rockefeller Center, 25 times that of the Mall of America. Just like the railroads who have used their assets to support their mission, the United Methodist Church can use strategies that support their mission.

As it continues to grapple with the moral issues of our time, the United Methodist Church must also grapple with the present and future of its real estate.

This article was originally published by UM News.

Richard Reinhard is a partner of the Lakelands Institute and a director of the Niagara Consulting Group. He directed economic development organizations and city government for 30 years before serving in senior positions with properties for the United Methodist Church for the last five years. He can be contacted at [email protected].

Methodism has historically followed the Protestant tradition of referring to sanctified members of the universal church as saints. As a title, however, Saint is typically prefixed to the names of biblical figures and pre-Reformation Christians, especially martyrs of the faith. [citation needed] While most Methodist churches place little emphasis on the veneration of saints, they often admire, honor, and remember the saints of Christendom.

John Wesley, the founder of Methodism, believed that there was much to be learned from studying famous saints, but he discouraged “worshipping” them. He expressed concern about the Church of England’s focus on the days of the saints, saying that “most holy days have no worthy purpose at this time.”[1] As such, Methodism has no system by which people are canonized. [1] ]

definition [edit]

The title “Saint” in Methodist churches is commonly given to those who have had a direct relationship with Jesus Christ or who are mentioned in the Bible. Occasionally, some respected pre-Reformation Christians are given the title “Saint” – for example, the British Methodist Church addresses Britain’s patron saints as “Saint George,” “Saint David,” and so on.[2][3] However, there is no established rule for using the title. Some Methodist churches are named after historical heroes and heroines of the faith, such as the Twelve Apostles (other than Judas Iscariot), Timothy, Paul, John the Baptist, Mary Magdalene, the Virgin Mary, and Joseph.

Honoring the Saints[edit]

John Wesley’s belief was that Christianity should be centered on Christ. Article XIV of the Articles of Religion of the Methodist Church says so

The Roman doctrine of… adoration and adoration, both of images and of relics, and also invocation of saints, is a loving thing, vainly invented, and based on no justification of Scripture, but contrary to the Word of God. [4]

Accordingly, Methodism formally rejects relics and prayers to saints, considering them distractions from Christ-centered living and unfounded in Scripture.

While Methodists as a whole do not practice the patronage or veneration of saints, they do honor and admire them. Methodists celebrate All Saints’ Day according to the liturgical calendar, which honors and commemorates the universal Church as well as deceased members of a local congregation.[1][5]

Virgin Mary[edit]

The Virgin Mary is venerated in the United Methodist Church as the Mother of God (Theotokos). [Citation needed] Methodist churches teach the doctrine of the virgin birth,[6] although they, along with Orthodox Christians and other Protestant Christians, reject the Roman Catholic doctrine of the Immaculate Conception.[7]

Many Methodists, including John Wesley, have claimed that Mary was an eternal virgin,[8] which is the belief that Mary was always a virgin throughout her life and that Jesus was her only biological son.[9] Contemporary Methodism holds that Mary was a virgin before, during, and immediately after Christ’s birth.[6][10] A small number of Methodists hold the doctrine of the Assumption of Mary to be a pious opinion.[11]

Martyrs of the Faith[edit]

The title refers to historical martyrs, particularly pre-Reformation dates. The General Conferences of the United Methodist Church voted to officially recognize Dietrich Bonhoeffer in 2008 and Martin Luther King Jr. in 2012 as modern day “martyrs.” The vote honored people who died for their faith and are seen as Christian role models.[12][13][14][15]

See also[edit]

Methodist Funeral Traditions

While views vary in different churches and communities, Methodists generally believe that those who believe in and love God will spend eternal life with Him.

Mortal life is understood as a gift from God, and when a Methodist dies, he or she moves one step closer to eternal life with God. Many Methodists believe that the dead will be raised when Christ returns to earth, just as Christ died and rose again.

After death has occurred

When a Methodist dies, a pastor should be contacted to help plan the funeral service and find a suitable funeral home.

Organ donation/donation to medical research

Organ donation is acceptable in the Methodist faith.

cremation

Cremation is acceptable in the Methodist faith and will not interfere with the holding of a traditional Methodist funeral.

To learn more about this topic, read our article: Cremation

embalming

Embalming is acceptable in the Methodist faith.

Display, wake up or visit

The possibility of a pre-burial visit rests with the family of the deceased. Viewing may take place on the day or days before the funeral or immediately before the funeral service, and may be open to all mourners or restricted to close family members. As a Methodist funeral service, primarily religious, fraternal, civil or military rites should be performed not during the service but at the viewing or burial/burial.

To learn more about this topic, read our article: Sightseeing, Wake-up Calls and Visits

When to Hold a Methodist Funeral

The burial should take place within two or three days after death.

Where to hold a Methodist funeral

The burial may take place in a church, a funeral home, a chapel in the cemetery, at the gravesite (in the case of a funeral) or in a family home.

The Methodist Funeral Service

The pastor will lead the service, which may include hymns, a sermon, and a eulogy from a close friend or family member. If the body is not present at the funeral service, a funeral service will be arranged. Wherever the service is held, it is appropriate that the coffin be closed during the service.

To learn more about the differences between funeral services, read our article: Making the Decision Between a Funeral, Funeral Service, or Memorial Service

Specific Methodist Funeral Arrangements

A bouquet of flowers or a shroud can cover the coffin, or the coffin can be left as is. If the body is not present at the service, a photo of the deceased can be placed at the front of the room. Since church customs can vary, it is best to speak to your pastor about specific regulations. Music suitable for worship may be included.

funeral

In principle, all guests are welcome to the funeral. Whether the body is interred in the ground or in a mausoleum, whether the ashes are interred in a columbarium or interred in an urn garden, the ceremony is presided over by the vicar. The pastor recites prayers and hands over the body or cremated remains to the earth.

If you are attending a funeral service, see our article Funeral Service Etiquette.

Military, fraternal, or civil rites at a Methodist funeral

Military, fraternal, or civil rites may be performed at the burial site and are not generally performed at the funeral service itself.

Reception after the funeral

After the funeral there may be a reception at a family or church.

If you are planning or attending a funeral reception, see our post-funeral reception | Etiquette for the reception after the funeral

mourning and commemoration events

There is no prescribed period of mourning or memorial services for Methodists.

Methodist viewpoints on homosexuality are diverse, as no one denomination represents all Methodists. The World Methodist Council, which represents most Methodist denominations, has no official statements on sexuality. British Methodism holds a variety of views and allows ministers to bless same-sex marriages.[1] United Methodism, which includes the United States, the Philippines, parts of Africa, and parts of Europe, focuses on the position that same-sex relationships are inconsistent with “Christian doctrine,” but extends the ministry to persons of homosexual orientation and holds the view that all individuals are of sacred worth.[2][3][4]

African Methodist Episcopal Church[edit]

The African Methodist Episcopal Church does not specifically support or prohibit the ordination of openly LGBTQ ministers. Currently, however, there is no official ban on ordination, and the AME “does not prohibit LGBTQ persons from serving as pastors or otherwise leading the denomination.”[5] In a historic decision that marked the first vote on the issue of marriage Rights for same-sex couples by a predominantly African-American denomination, the African Methodist Episcopal Church voted unanimously in July 2004 to ban ministers from blessing same-sex couples.[6][7] Church leaders stated that homosexual activity “clearly contradicts [their] understanding of Scripture.”[6] Although the AME prohibits its clergy from celebrating same-sex marriages, the AME has “chosen not to make official policy statements on homosexuality.” [8] In the absence of an official ordination policy, some openly homosexual ministers have been ordained in DMD.[9] While the DMD voted against allowing same-sex marriage, the General Conference voted to establish a committee to study and make recommendations for changes in church doctrine and pastoral care for LGBTQ members.[10]

Allegheny Wesleyan Methodist Connection[edit]

The Allegheny Wesleyan Methodist Connection teaches in their discipline at §44:[11]

Also, by observing the teaching of Scripture regarding sexual behavior. We believe that God commanded that there should be no intimate sexual activity between a man and a woman outside of marriage. We believe that all forms of homosexuality, lesbianism, bisexuality, bestiality, incest, fornication, adultery and any attempt to change one’s gender through surgery or appearance are sinful perversions of God’s gift of sexuality. The party guilty of such conduct has forfeited its membership in the Church by its act.

Genesis 2:24; 19:5, 13; 26:8-10; Lev. 18:1-30; Rome. 1:26-29; 1 Cor. 5:1; 6:9; 1 Thess. 4:1-8; Hebrews 13:4.[11]

¶340 outlines the consequences for clergymen involved in homosexual activities:[11]

If an elder or minister has been convicted of the crime of fornication, adultery, or homosexual activity, he or she will be expelled from the Connection and may never again join the Connection; and the Connection shall not accept anyone from any church who has been convicted of these crimes after entering service. But this is not intended to prohibit membership in an Allegheny Wesleyan Methodist Church if the guilty person repents.[11]

Argentine Methodist Church[ edit ]

The Church, also called the United Methodist Church in Argentina, allows each congregation to have its own position. The Church has stated that it has “given liberty at the national level for each congregation … to accompany these couples. We allow liberty of action to bless them”.[12]

Bible Methodist Connection of Churches[edit]

The Bible Methodist Connection of Churches states in its Discipline in § 42 that:

We believe that God has given us the gift of sexuality to be exercised only within the confines of closed, monogamous, heterosexual marriage. Sexual relations outside of marriage and sexual relations between persons of the same sex are immoral and sinful. Therefore, we condemn homosexuality, lesbianism, pederasty, bisexuality, bestiality, incest, pedophilia, fornication, adultery, pornography and other forms of licentiousness as sinful perversions of the divine gift of sexuality. We believe that God disapproves and forbids any attempt to change one’s sex through surgery or appearance.[13]

Paragraph 44 goes on to say:

No practicing gay/lesbian may be ordained as a minister or missionary, or employed as a teacher, minister, or other employee in any of our ministries. They are not eligible to become members, lay leaders, or ministry leaders in our churches. If any of the above individuals or officials practice this lifestyle, they forfeit their right to office or membership in our churches. Exercising this lifestyle is considered automatic disqualification from membership or office.[13]

¶45 The Discipline of the Bible Methodist Connection of Churches specifically forbids their ministers to officiate same-sex marriages.[13]

Church of the Nazarene[ edit ]

The Church of the Nazarene, a Methodist/Holiness denomination, teaches that marriage is defined only for heterosexual couples.[14] As such, the denomination does not allow same-sex marriages.

Church of North India[edit]

The denomination, which unites various Protestants including Methodists, takes a traditional stand on human sexuality and claims that marriage is defined as heterosexual. The Church opposes the criminalization of homosexuality, but also the consecration of the first homosexual bishop in the Episcopal Church, the Rt. Rev. Gene Robinson.[15] In 2009, the Church opposed both the Supreme Court’s decision to criminalize homosexuality and same-sex marriage.[16]

Church of South India[edit]

The Church of South India (CSI) is a unified church representing Anglicans, Methodists and Presbyterians. The CSI “is a relatively liberal Protestant church that has allowed women to become pastors since 1984. “CSI has been liberal on these issues. She has addressed issues of gender, Dalits and landlessness. It needs to address the issue of sexuality, including minorities.”[17] In 2009, Rev. Christopher Rajkumar supported gay civil rights as spokesman for the CSI.[18] In 2015, St. Mark’s Cathedral in Bangalore hosted an anti-homophobia event where Rev Vincent Rajkumar reiterated his support for LGBT rights.[19] The BBC has listed CSI as one of the churches open to blessing same-sex couples.[20]

United Methodist Church[ edit ]

The United Methodist Church claims that the biblical record condemns homosexuality as evidenced at Leviticus 18:22, Romans 1:26-27, and 1 Corinthians 6:9-19.[21] It teaches that homosexual practices “are sins leading to spiritual death and eternal punishment.”[21] Nevertheless, homosexuality is no greater sin than adultery, murder, theft, among others.[21] Consequently, non-celibate gay people are barred from membership in the United Methodist Church.21 In addition, practicing homosexuals are prohibited from becoming candidates for ordained ministry.21 The Church holds that all people are entitled to certain rights and protections have the civil law, but opposes all civil laws that support homosexuality as a normal way of life.[21] All homosexuals who seek faith in Jesus Christ as Savior and Lord and stop engaging in homosexual acts are welcome in the United Methodist Church communion.[21]

Evangelical Wesleyan Church[ edit ]

The Evangelical Wesleyan Church teaches in ¶92.1 and ¶92.2 of their discipline that:[22]

God has commanded that there should be no intimate sexual activity outside of a marriage between a naturally born man and a naturally born woman. It stands in contrast to the immoral lifestyles of the time, including but not limited to homosexuality, lesbianism, transsexuality, bisexuality, bestiality, incest, fornication, adultery, pornography, polygamy, bigamy and cohabitation without legal marriage, recognizing that This is the case of sinful perversions of God’s gracious gifts to mankind. In addition, she believes that God disapproves and forbids any attempt to change one’s gender through surgery or appearance. (Gen. 2:24; Gen. 19:5, 13; Gen. 26:8-9; Lev. 18:1-30; Rom. 1:26-29; 1 Cor. 5:1, 6-9 , 1 Thessalonians 4:1-8; Hebrews 13:4.) It does not condemn the individual but rejects the practices that the Bible condemns as unacceptable behavior. The Church believes that it is a free right to publicly express this biblical position (Romans 1:21-27, Leviticus 18:22). Any current member who engages in such behavior will be deemed to have voluntarily resigned from membership. Evangelical Wesleyan Church, Inc. does not recognize same-sex marriage or civil partnerships. All ministers are expressly forbidden to perform marriages between persons of the same sex. Marriage between persons of the same sex may not be performed in any Evangelical Wesleyan church or ecclesiastical institution.[22]

Free Methodist Church[edit]

As stated in the Free Methodist Church’s Book of Discipline (A/342), it believes and teaches so

Homosexual behavior, like all sexual deviance, is a perversion of God’s created order (Genesis 1-3). The sanctity of marriage and the family is to be upheld against any kind of immoral behavior (Exodus 22:16-17; Deuteronomy 22:23-28; Leviticus 20:10-16), so the Free Methodist Church does not recognize the legitimacy or Participation in the practice of same-sex marriage. Homosexual behavior is contrary to the will of God, as the Scriptures clearly state (Leviticus 18:22; 20:13; Romans 1:26-27; 1 Corinthians 6:9-10; 1 Timothy 1: 8-10). Those with homosexual tendencies are accountable to God for their conduct (Romans 14:12). The forgiving and liberating grace of God in Christ is perfectly sufficient for the homosexual (1 John 1:9; Hebrews 7:25; Luke 4:18; 1 Corinthians 6:9-11). The church has a personal and corporate responsibility to be God’s instrument of healing and restoring love to homosexuals who seek to recover Christian behavior and lifestyles (2 Corinthians 2:7-8). The Church opposes laws that legitimize homosexual behavior or lifestyle.[3]

Italian Methodist Church[ edit ]

The Union of Methodist and Waldensian Churches, of which the Italian Methodist Church is a member, voted in 2010 to bless same-sex relationships.[23] LGBT-affirming church leaders have said that “the references to homosexuality in the Bible must be understood with regard to culture and interpretation to avoid the danger of biblical fundamentalism.”[23]

Methodist Church of Great Britain[edit]

At the annual Methodist Conference in Derby in 1993, after lengthy debates at all levels of church life, the British Methodist Church addressed human sexuality issues on the basis of a detailed report.[24] The Derby Conference in 1993 passed a number of resolutions that are still in force. These resolutions read as follows:[24]

The conference, which affirms the joy of human sexuality as a gift from God and the place of every human being in the grace of God, recognizes the responsibility that this entails for all of us. She therefore welcomes the earnest, prayerful, and sometimes costly examination that The Methodist Church devotes to this issue. Any practices of sexuality that are in any way promiscuous, exploitative, or degrading are unacceptable behaviors and contrary to God’s purpose for all of us. A person should not be disfellowshipped from the Church on the basis of sexual orientation per se. The conference reaffirms the Church’s traditional teaching on human sexuality; namely, chastity outside of marriage and fidelity within marriage. The Conference notes that this acknowledgment will be made clear to all candidates for service, office and membership and, having made this determination, affirms that our Church’s existing procedures are adequate to deal with all such cases. The Conference resolves that its decision in this discussion shall not be used as the basis for a disciplinary charge against any person in relation to conduct alleged to have taken place before such decisions were made. The conference recognizes, affirms, and celebrates the participation and service of lesbians and gay men in the Church. The conference calls on the Methodist people to begin a pilgrimage of faith to combat oppression and discrimination, to work for justice and human rights, and to bring dignity and worth to people regardless of their sexuality.

In 2005 the church voted to “offer the prospect of blessing services for same-sex couples,” but in 2006 the church voted to back down but offered “informal, private prayers for couples.”[25] In 2013, the denomination initiated a consultation on blessing same-sex marriages,[26] and in 2014, after same-sex marriage became legal, the Methodist Church chose to allow clergy to celebrate same-sex couples entering into civil marriages .[1] Also in 2014, “the conference decided that its previous decision that there is no reason per se to prevent anyone within the Church, whether ordained or lay, from entering into or remaining in a registered civil partnership also should extend to those entering into a legal civil partnership – sexual marriages”.[27]

The denomination officially stated that Methodists may enter into same-sex marriages and that “prayers of thanksgiving or celebration may be said and informal services of thanksgiving or celebration may take place”.[28]

On July 3, 2019, the British Methodist Conference voted 247 to 48 to allow same-sex marriage in British Methodist churches that allow it.[29]

On June 30, 2021, the conference voted to reaffirm the 2019 conference resolution and consented in principle to marriage of same-sex couples on Methodist premises and by Methodist ministers and other authorized officials.[30][31] The traditionalist caucus, Methodist Evangelicals Together, opposed the decision.[32]

Methodist Church of New Zealand[ edit ]

The Methodist Church of New Zealand has authorized the ordination of openly gay and lesbian ministers since 2004, and the denomination allows each local congregation to determine its own policy on the issue.[33] When same-sex marriage was legalized in New Zealand in 2013, communities that chose to do so could practice same-sex marriages.[34]

Methodist Church of Peru[ edit ]

The Methodist Church of Peru, an autonomous affiliate of the United Methodist Church, has agreed to discuss the issue of homosexuality and the blessing of same-sex unions.[35] In general, the denomination in Peru is considered a progressive church.[36]

Methodist Church of Southern Africa[ edit ]

The Methodist Church of Southern Africa has opposed legislation criminalizing homosexuality, specifically condemning proposed anti-homosexuality legislation in Uganda.[37] The faith community is currently debating how to approach the issue of same-sex relationships.[38] Currently, the Conference “recognises that any decision and subsequent action on the subject of registered civil partnerships between same-sex partners must await the outcome of the ongoing process of engagement, as established by the 2005 Conference, and expects that Methodist ministers will continue to offer pastoral care in the meantime Caring for homosexual persons.”[39] Several courts have concluded that church policy currently accepts same-sex relationships as long as they are not “marriages”-sex marriages, but also ruled that its members, lay people or ordained, would not prevent them from entering into a same-sex partnership.[40][41][42]

In 2013, the Western Cape High Court found that “the Methodist Church had no rule prohibiting its ministers from marrying anyone of the same sex”.[43] Furthermore, another court ruled in 2015 that the denomination “even accepts same-sex relationships (as long as such relationships are not forged through marriage), meaning that it is not core to the faith of the church.”[44] Before the Constitutional Court, the church declared that the church “tolerates homosexual relations but requires its clergy not to enter into same-sex marriages.”[45] and allowed [a gay clergyman] to remain with [a] partner in the church mansion, but drew a line when acknowledging her same-sex marriage.”[45]

Methodist Church of Uruguay[ edit ]

The church, part of the Uruguayan Evangelical Church, “has a ministry with people of different sexual orientations.”[46] The denomination “decided that pastors who wished to minister to homosexuals could do so freely”.[47] Since then, some churches have offered blessing services for same-sex couples.[48]

Primitive Methodist Church[ edit ]

The Primitive Methodist Church teaches that the practice of homosexuality is expressly forbidden by Scripture, particularly at Romans 1:26-27 and Leviticus 18:22; 20:13.[49] Regarding marriage, the Primitive Methodist Church believes it involves the total commitment of a man and a woman.[49]

United Church of Canada[edit]

The United Church of Canada, a member of the World Methodist Council, is a united church formed from the amalgamation of several denominations, including Methodists. The denomination supports LGBT inclusion. The church ordains openly gay and lesbian ministers and in 2012 elected its first openly gay moderator to lead the entire faith community.[50] Since 2003, the UCC has supported same-sex marriages.[51]

United Methodist Church[ edit ]

“Through the maze of booths at the Twin Cities Pride Festival, Faith Forward MN wound its way to a number of faith-based organizations on Sunday. There we found a stream of interesting stories and perspectives on progressive faith. Here you will meet an ordained Methodist minister who has been banned from leading his own congregation by the United Methodist Church.

In 1972, the United Methodist Church added to its United Methodist Church Disciplinary Book that “homosexual persons are of sacred value no less than heterosexual persons.”[2] In other words, all persons are of worth to God. The originally proposed explanation ended there; However, this sentence has had a hard time. Don Hand, a delegate from Southwest Texas, suggested changing the period to a comma followed by the sentence “although we do not condone the practice of homosexuality and consider that practice inconsistent with Christian doctrine.”[52]

The United Methodist Church doctrinally prohibits the blessing of marriages of same-sex couples by its clergy and in its churches.[53] Because serving at a same-sex wedding or coming out as an open LGBT minister is potentially a criminal offense, many ministers have been tried and ousted.[54] The first United Methodist minister to be impeached for being gay was Gene Leggett in 1971, before the incompatibility clause was added in 1972 ] Similarly, Irene Elizabeth Stroud was stripped of her clerical credentials in 2005 after she was found in a church trial had been convicted of violating canon law by entering into a lesbian relationship. this conviction was later upheld by the Church Judicial Council, the highest court in the denomination.[56] Other clergy, however, avoided church processes altogether. Rev. Val Roseqnuist consummated a same-sex marriage in 2016 and achieved a “just solution” and a church trial was avoided.[57] Also in 2016, a complaint against an openly gay minister was dismissed and the minister was able to continue his work.[58]

The United Methodist Church also supports “laws in civil society that define marriage as the union of a man and a woman.”[59] On April 30, 2008, delegates to the General Conference adopted even more conservative language, stating that Christians are called to use “responsibly this sacred gift” of sexuality, and that “sexual relationships are only validated within the covenant of monogamous, heterosexual marriage.”[60] Nevertheless, the Connectional Table, a general agency of the UMC, 2015 proposed a localized option that would allow ministers to chair same-sex weddings and conferences to ordain openly gay ministers; However, the Connectional Table cannot enact Canon Law (a power reserved for the General Conference), and its proposal was rejected by three-quarters of the delegates at the 2016 General Conference.[61][62]

As a result of decisions taken in April 2008 and August 2009[63], the United Methodist Church entered full communion with the Evangelical Lutheran Church in America.[64] The latter denomination allows those in committed homosexual relationships to serve as ministers, while the United Methodist Church requires gay ministers to remain celibate.[66] Despite the fact that full communion allows for the interchangeability of all ordained ministers between the two denominations,[67] Lutheran ministers who are involved in homosexual activities are prohibited from serving in the United Methodist Church to protect the integrity of the United Methodist Church uphold ministerial standards.[66] However, the UMC has a more ambiguous policy regarding the ordination of transgender pastors, and in 2008 the Judiciary Council ruled that each regional conference may determine its own policy; as a result, some conferences have ordained transgender pastors.[68]

Several grassroots organizations not officially recognized by the United Methodist Church have also formed around positions on issues related to homosexuality. The confessional movement within the United Methodist Church seeks to continue to protect, if not exacerbate, the United Methodist Church’s current position on homosexuality. Additionally, another movement, Transforming Congregations, is a Methodist ex-gay ministry whose purpose is to “equip the local church to model and promote sacred sexuality through biblical instruction, personal and public witness, and compassionate advocacy.” [69] Meanwhile, the Reconciliation Ministries Network is attempting to change the United Methodist Church’s current teaching on homosexuality to make the church more inclusive of LGBT people.[70] At the 2008 United Methodist Church General Conference, it was decided that the Church would maintain its views on homosexuality.[71] At the 2016 General Conference, delegates referred the issue of human sexuality to the Council of Bishops in what was described as a “historic action.”[72]

In 2016, after the General Conference, several annual conferences voted in favor of non-discrimination clauses that effectively admitted LGBTQ ministers, indicating that these conferences would refuse to participate in church processes that tried people for their active homosexuality. Annual conferences in Baltimore-Washington, California-Nevada, California-Pacific, Desert Southwest, New England, New York, Northern Illinois, and Oregon-Idaho voted for full inclusion of LGBTQ members and clergy. 75] Additionally, the Virginia Annual Conference voted to petition the UMC to allow LGBTQ ministers and same-sex marriages.[76] The Rocky Mountain Annual Conference voted not to consider sexual orientation when electing a bishop.[77] In 2015, the Great Plains and Greater New Jersey conferences voted to petition the UMC to allow same-sex marriages. In 2014, the Ministry of Social Affairs and Ethics supported the Central Conference in Germany with an initiative to propose steps towards the full inclusion of LGBT people.[80] In 2012, the Minnesota Conference had voted to oppose bans on same-sex marriage, and the Illinois Great Rivers and West Michigan Conferences voted to “express sorrow” over the actions of the 2012 General Conference, and the Arkansas Annual Conference voted to promote respect for multiple perspectives on human sexuality.[81] The Detroit, Upper New York, and Wisconsin conferences also sponsored resolutions supporting the legalization of same-sex marriages.[82] Bishop Christian Alsted of the Nordic and Baltic Episcopal Territories reported that some of the conferences in his region support same-sex marriage.[83] Within the jurisdictions, the Western Jurisdiction and the North Central Jurisdiction have nominated three openly gay candidates for bishopric.[84][85] The Northeastern Judiciary passed a resolution in support of same-sex marriage and the ordination of openly gay and lesbian ministers, with the New York corporation ordaining the first openly gay and lesbian minister in the denomination. In 2016, the Baltimore-Washington Conference appointed an open-partnered lesbian to the provisional diaconate.[88] In April 2016, Bishop Melvin Talbert consummated a same-sex marriage as a public sign of his support for change and the full inclusion of LGBT people.[89] The Church also provides spousal benefits to unordained employees in same-sex marriages.[90] Some communities have individually voted to allow same-sex marriages.[91] Also in 2016, the western jurisdiction of the denomination elected an open partnership lesbian bishop.[92]

However, two United Methodist bishops “have nullified two resolutions in the Northeastern United States that called for defiance of the Church’s restrictions.” Similarly, the United Methodist Bishops of the Central Conferences of Africa unanimously called for “unreserved attachment to the Holy Bible as the primary authority of faith and practice in the Church” and proclaimed that “sexual relations are affirmed only within the covenant of a believer who is monogamous, heterosexual marriage and not within same-sex partnerships or polygamy”.[94][95][96] United Methodist Bishop Gaspar João Domingos stated that “The United Methodist Church denies the abuse of the principle of tolerance, which is the authority of Jesus Christ and supersedes doctrine on sexuality.”[97] At the same time, the Alabama-West Florida Conference “passed resolutions upholding the denomination’s rules on homosexuality,” and the Eastern Pennsylvania Conference “passed a resolution upholding the Conference calls on clergymen to hold them accountable over the ‘rules of our common covenant’ of discipline and to urge clergymen to challenge those rules only ‘through’ legitimate channels of sacred conferences, rather than breaking that covenant.’”[98] The Southeastern jurisdiction also voted to keep current language in the Maintain Book of Discipline.[99]

On July 15, 2016, the Western Jurisdictional Conference elected Karen Oliveto as the United Methodist Church’s first openly lesbian bishop. She was ordained bishop on July 16. Sie diente kürzlich als Pastorin in der Glide Memorial Church, ist ordinierte Älteste, unterrichtet Studenten an der Pacific School of Religion und ist im Beirat des Forums für theologische Ausbildung. Bischof Oliveto ist mit Robin Ridenour verheiratet, einer Diakonin der California-Nevada Conference.[100][101][102] Am 25. April 2017 „urteilte das höchste Gericht der United Methodist Church mit 6 zu 3 Stimmen, dass ein verheirateter lesbischer Bischof und diejenigen, die sie geweiht haben, gegen das Kirchengesetz zu Ehe und Homosexualität verstoßen hatten“;[103] die Die United Methodist Church stellte fest, dass sie “gegen ein Kirchengesetz verstößt, das die Ordination von ‘bekennenden praktizierenden Homosexuellen’ verbietet, aber es hat sie nicht als Bischof abgesetzt, sondern die Angelegenheit an die Gerichtsbarkeit zurückverwiesen, die sie gewählt hat.”[104 ] Daher entschied der Justizrat, dass “Bischof Oliveto ‘anständig bleibt’, bis ein Verwaltungs- oder Gerichtsverfahren abgeschlossen ist.”[105] Der Justizrat entschied jedoch auch, dass “sie einen guten Ruf hatte” und dass “es hatte keine Befugnis, die Ernennung, Wahl und Zuweisung von Bischof Oliveto zu überprüfen.“[106]

Am 7. Mai 2018 schlug der Bischofsrat der United Methodist Church vor, es einzelnen Pastoren und regionalen kirchlichen Gremien zu ermöglichen, zu entscheiden, ob sie LGBT-Geistliche ordinieren und gleichgeschlechtliche Hochzeiten durchführen, obwohl dieser Vorschlag nur von der Generalkonferenz genehmigt werden kann.[107 ] Bei diesem Treffen wird der Bischofsrat auch zwei weitere Alternativpläne für die Zukunft zu diesem Thema prüfen. Der zweite Plan, genannt Connectional Conference Plan, würde drei verbindende Konferenzen auf der Grundlage der Theologie in Bezug auf das Thema menschliche Sexualität schaffen, die derzeitigen fünf Konferenzen würden abgeschafft und jede der fünf Konferenzen hätte klar definierte Werte wie Rechenschaftspflicht, Kontextualisierung und Gerechtigkeit. Diese drei Konfessionen würden fast als drei Unterkonfessionen innerhalb des gesamten United Methodism dienen. Der dritte Plan, genannt der traditionelle Plan, würde die bestehende Sprache im Buch der Disziplin verstärken, die Homosexualität und homosexuelle Eheschließungen auf dem Campus der Kirche verbietet, und eine strengere Durchsetzung von Verstößen gegen das bestehende Kirchenrecht ermöglichen.[108] Am 26. Februar 2019 stimmten Delegierte aus der ganzen Welt während einer Sondersitzung der Generalkonferenz für die Annahme des traditionellen Plans.[109]

Im März 2019 kündigte die Deutsche Zentralkonferenz an, den Traditional Plan nicht umzusetzen.[110] Obwohl die US-Jurisdiktionen und Jahreskonferenzen nicht in der Lage sind, das Book of Discipline zu ändern, wie es die Zentralkonferenzen sind, erklärte die Western Jurisdiction ihre Ablehnung des traditionellen Plans und gelobte, LGBTQ-inklusiv zu bleiben.[111]

Im Januar 2020 legte ein 16-köpfiges Komitee aus Bischöfen und anderen Beamten der Generalkonferenz einen Schisma-Vorschlag zur Schaffung einer neuen getrennten „traditionell methodistischen“ Denomination vor, ein Text, der von der geplanten Konferenz im Mai genehmigt werden musste; die traditionalistische Verbindung ist die Global Methodist Church.[112] Standardmäßig wird jede Gemeinde als Mitglied der United Methodist Church (UMC) festgelegt und müsste Abstimmungen durchführen, um in die neugeborene Gemeinschaft der konservativeren Methodisten einzutreten.[112] Die Abstimmung im Mai zur Spaltung der UMC verzögerte sich.[113] Auch Progressive kündigten im November 2020 die Gründung einer neuen Denomination an, der Liberation Methodist Connexion.[114][115]

Vereinigungskirche in Australien [ bearbeiten ]

Die Konfession hat Presbyterien erlaubt, offen schwule und lesbische Geistliche zu ordinieren, wenn sie sich dafür entscheiden[116], und Kirchen können gleichgeschlechtliche Paare segnen, die eine Lebenspartnerschaft eingehen.[117] Am 13. Juli 2018 stimmte die Unioning Church in Australien in der Nationalversammlung dafür, die Schaffung offizieller Eheriten für gleichgeschlechtliche Paare zu genehmigen.[118]

See also[edit]

References[ edit ]

Methodology for theological reflection attributed to John Wesley

Scripture is the main source of theological authority in the square

Personal experience is an additional source of authority. Pictured is a memorial to Wesley’s own conversion and experience of certainty

The Wesleyan square[1] or Methodist square[2] is a methodology for theological reflection attributed to John Wesley, leader of the Methodist movement in the late 18th century. The term itself was coined by Albert C. Outler, a 20th-century American Methodist scholar.[3][4]

The Wesleyan square explains the Methodist beliefs of Prima Scriptura.[5] This method bases its teaching on four sources as the basis of theological and doctrinal development. These four sources are primarily Scripture, along with tradition, reason, and Christian experience.

Description[edit]

In examining Wesley’s work, Albert Outler theorized that Wesley used four different sources to arrive at theological conclusions.[6] First of all, Wesley believed that the living core of the Christian faith was revealed in “Scripture” as the only fundamental source. The centrality of Scripture was so important to Wesley that he called himself “a man with a book.”[7] However, the teaching had to be in accordance with the Christian Orthodox “tradition”. Thus, in his view, tradition became the second aspect of the so-called quadrilateral. In addition, Wesley believed that faith is more than just an acknowledgment of ideas. As a practical theologian, therefore, he claimed that part of the theological method would involve “experiential” belief. In other words, truth, if any truth, should come alive in the personal experience of Christians (collectively, not individually). [citation needed] Finally, any teaching must be capable of being “rationally” defended. He did not separate faith from reason. However, tradition, experience and reason are always subject to Scripture, which is primary.

Outline [ edit ]

Scripture Wesley insisted that Scripture is the primary authority and contains the only standard by which all other truths are tested. It was delivered by divinely inspired authors. It is a rule that is sufficient in itself. It needs no further addition and is incapable of doing so. [citation needed] 30:6; hp 130:8; Hesek. 36:25, 29; Frosted. 5:48; 10:37 p.m.; Luke 1:69; John 17:20-23; Rome. 8:3,4; II Cor. 7:1; Eph. 3:14; 5:25-27; I Thess. 5:23; Titus 2:11-14; 1 John 3:8; 4:17.

Tradition Wesley wrote that it is generally believed that traditional proofs are weakened by length of time, since they necessarily have to pass through so many hands in a continuous succession of ages. While other evidence may be stronger, he insisted, “Do not underestimate traditional evidence. Let them have their place and their due honor. They are very useful in their kind and in their magnitude.”[8] Wesley states that those with strong and clear understanding should be aware of its full power. For him it connects through 1,700 years of history with Jesus and the apostles. The testimony of justification and sanctification is an unbroken chain that draws us into fellowship with those who have finished the race, fought the battle, and now reign with God in His glory and power.

Reason Although Scripture is self-sufficient and is the basis of true religion, Wesley wrote, “Now what an excellent use reason is, if we either understood these living oracles or explained them to others.”[9] He says clearly , that without reason we cannot understand the essential truths of Scripture. Reason, however, is not a mere human invention. It must be assisted by the Holy Spirit if we are to understand the mysteries of God. Regarding justification by faith and sanctification, Wesley said that although reason cannot produce faith, when impartial reason speaks, we can understand regeneration, inner holiness, and outer holiness.

Experience Aside from Scripture, experience is the strongest evidence of Christianity. “What Scripture promises I enjoy.”[10] Wesley again insisted that we cannot have sufficient certainty about anything unless we have personally experienced it. John Wesley was sure of both justification and sanctification because he had experienced them in his own life. What Christianity promised (considered as a teaching) was fulfilled in his soul. Moreover, Christianity (considered as an inner principle) is the fulfillment of all these promises. Although the traditional proof is complex, the experience is simple: “One thing I know; I was blind, but now I see.” Although tradition lays down the evidence from afar, it makes the experience present for all people. As for the evidence of justification and sanctification, Wesley states that Christianity is an experience of holiness and happiness, the image of God engraved on a created mind, a fountain of peace and love springing into eternal life.

application [edit]

The Wesleyan quadrilateral is taught in various Methodist contexts. The United Methodist Church asserts that “Wesley believed that the living core of the Christian faith was revealed in Scripture, illuminated by tradition, enlivened by personal experience, and vindicated by reason. Scripture is [however] primary and reveals the Word of God. so far as is necessary for our salvation.’”[11] The Free Methodist Church teaches:[12]

In the Free Methodist Church we believe that all truth is God’s truth. If something is true, we accept it as from the Lord. First and foremost, we hold Scripture to be the primary source of God’s inspired revealed truth for us. And we also embrace the truth found in three other places: reason, tradition, and experience. Along with Scripture, this has been called the Wesleyan Square, and we believe it informs our theology.[12]

Wesley saw his four sources of authority as not only prescribing how one should frame one’s theology, but also descriptive of how almost everyone forms theology. As an astute observer of human behavior and a pragmatist, Wesley’s approach to the square was certainly phenomenological, describing in a practical way how things actually work in actual human experience. Thus, when Wesley speaks of “tradition,” he is referring not only to ancient church tradition and the writings of the great theologians and church fathers of days gone by, but also to the immediate and contemporary theological influences that contribute to a person’s understanding of God and to Christian theology. “Tradition” can include such influences as the beliefs, values, and directives of one’s family and upbringing. It can also include the different beliefs and values ​​one encounters that affect one’s understanding of Scripture.

According to the Old Methodist understanding, lay people and clergy alike share “our theological task”. The theological task is the constant effort to live as Christians in the midst of the complexities of a secular world. Wesley’s Quadrilateral is referred to in Methodism as “our theological guidelines” and is taught to his pastors in seminary as the primary approach to interpreting the Scriptures and gaining guidance on moral issues and dilemmas in daily life.[13]

See also[edit]

References[ edit ]

Methodist viewpoints on homosexuality are diverse, as no one denomination represents all Methodists. The World Methodist Council, which represents most Methodist denominations, has no official statements on sexuality. British Methodism holds a variety of views and allows ministers to bless same-sex marriages.[1] United Methodism, which includes the United States, the Philippines, parts of Africa, and parts of Europe, focuses on the position that same-sex relationships are inconsistent with “Christian doctrine,” but extends the ministry to persons of homosexual orientation and holds the view that all individuals are of sacred worth.[2][3][4]

African Methodist Episcopal Church[edit]

The African Methodist Episcopal Church does not specifically support or prohibit the ordination of openly LGBTQ ministers. Currently, however, there is no official ban on ordination, and the AME “does not prohibit LGBTQ persons from serving as pastors or otherwise leading the denomination.”[5] In a historic decision that marked the first vote on the issue of marriage Rights for same-sex couples by a predominantly African-American denomination, the African Methodist Episcopal Church voted unanimously in July 2004 to ban ministers from blessing same-sex couples.[6][7] Church leaders stated that homosexual activity “clearly contradicts [their] understanding of Scripture.”[6] Although the AME prohibits its clergy from celebrating same-sex marriages, the AME has “chosen not to make official policy statements on homosexuality.” [8] In the absence of an official ordination policy, some openly homosexual ministers have been ordained in DMD.[9] While the DMD voted against allowing same-sex marriage, the General Conference voted to establish a committee to study and make recommendations for changes in church doctrine and pastoral care for LGBTQ members.[10]

Allegheny Wesleyan Methodist Connection[edit]

The Allegheny Wesleyan Methodist Connection teaches in their discipline at §44:[11]

Also, by observing the teaching of Scripture regarding sexual behavior. We believe that God commanded that there should be no intimate sexual activity between a man and a woman outside of marriage. We believe that all forms of homosexuality, lesbianism, bisexuality, bestiality, incest, fornication, adultery and any attempt to change one’s gender through surgery or appearance are sinful perversions of God’s gift of sexuality. The party guilty of such conduct has forfeited its membership in the Church by its act.

Genesis 2:24; 19:5, 13; 26:8-10; Lev. 18:1-30; Rome. 1:26-29; 1 Cor. 5:1; 6:9; 1 Thess. 4:1-8; Hebrews 13:4.[11]

¶340 outlines the consequences for clergymen involved in homosexual activities:[11]

If an elder or minister has been convicted of the crime of fornication, adultery, or homosexual activity, he or she will be expelled from the Connection and may never again join the Connection; and the Connection shall not accept anyone from any church who has been convicted of these crimes after entering service. But this is not intended to prohibit membership in an Allegheny Wesleyan Methodist Church if the guilty person repents.[11]

Argentine Methodist Church[ edit ]

The Church, also called the United Methodist Church in Argentina, allows each congregation to have its own position. The Church has stated that it has “given liberty at the national level for each congregation … to accompany these couples. We allow liberty of action to bless them”.[12]

Bible Methodist Connection of Churches[edit]

The Bible Methodist Connection of Churches states in its Discipline in § 42 that:

We believe that God has given us the gift of sexuality to be exercised only within the confines of closed, monogamous, heterosexual marriage. Sexual relations outside of marriage and sexual relations between persons of the same sex are immoral and sinful. Therefore, we condemn homosexuality, lesbianism, pederasty, bisexuality, bestiality, incest, pedophilia, fornication, adultery, pornography and other forms of licentiousness as sinful perversions of the divine gift of sexuality. We believe that God disapproves and forbids any attempt to change one’s sex through surgery or appearance.[13]

Paragraph 44 goes on to say:

No practicing gay/lesbian may be ordained as a minister or missionary, or employed as a teacher, minister, or other employee in any of our ministries. They are not eligible to become members, lay leaders, or ministry leaders in our churches. If any of the above individuals or officials practice this lifestyle, they forfeit their right to office or membership in our churches. Exercising this lifestyle is considered automatic disqualification from membership or office.[13]

¶45 The Discipline of the Bible Methodist Connection of Churches specifically forbids their ministers to officiate same-sex marriages.[13]

Church of the Nazarene[ edit ]

The Church of the Nazarene, a Methodist/Holiness denomination, teaches that marriage is defined only for heterosexual couples.[14] As such, the denomination does not allow same-sex marriages.

Church of North India[edit]

The denomination, which unites various Protestants including Methodists, takes a traditional stand on human sexuality and claims that marriage is defined as heterosexual. The Church opposes the criminalization of homosexuality, but also the consecration of the first homosexual bishop in the Episcopal Church, the Rt. Rev. Gene Robinson.[15] In 2009, the Church opposed both the Supreme Court’s decision to criminalize homosexuality and same-sex marriage.[16]

Church of South India[edit]

The Church of South India (CSI) is a unified church representing Anglicans, Methodists and Presbyterians. The CSI “is a relatively liberal Protestant church that has allowed women to become pastors since 1984. “CSI has been liberal on these issues. She has addressed issues of gender, Dalits and landlessness. It needs to address the issue of sexuality, including minorities.”[17] In 2009, Rev. Christopher Rajkumar supported gay civil rights as spokesman for the CSI.[18] In 2015, St. Mark’s Cathedral in Bangalore hosted an anti-homophobia event where Rev Vincent Rajkumar reiterated his support for LGBT rights.[19] The BBC has listed CSI as one of the churches open to blessing same-sex couples.[20]

United Methodist Church[ edit ]

The United Methodist Church claims that the biblical record condemns homosexuality as evidenced at Leviticus 18:22, Romans 1:26-27, and 1 Corinthians 6:9-19.[21] It teaches that homosexual practices “are sins leading to spiritual death and eternal punishment.”[21] Nevertheless, homosexuality is no greater sin than adultery, murder, theft, among others.[21] Consequently, non-celibate gay people are barred from membership in the United Methodist Church.21 In addition, practicing homosexuals are prohibited from becoming candidates for ordained ministry.21 The Church holds that all people are entitled to certain rights and protections have the civil law, but opposes all civil laws that support homosexuality as a normal way of life.[21] All homosexuals who seek faith in Jesus Christ as Savior and Lord and stop engaging in homosexual acts are welcome in the United Methodist Church communion.[21]

Evangelical Wesleyan Church[ edit ]

The Evangelical Wesleyan Church teaches in ¶92.1 and ¶92.2 of their discipline that:[22]

God has commanded that there should be no intimate sexual activity outside of a marriage between a naturally born man and a naturally born woman. It stands in contrast to the immoral lifestyles of the time, including but not limited to homosexuality, lesbianism, transsexuality, bisexuality, bestiality, incest, fornication, adultery, pornography, polygamy, bigamy and cohabitation without legal marriage, recognizing that This is the case of sinful perversions of God’s gracious gifts to mankind. In addition, she believes that God disapproves and forbids any attempt to change one’s gender through surgery or appearance. (Gen. 2:24; Gen. 19:5, 13; Gen. 26:8-9; Lev. 18:1-30; Rom. 1:26-29; 1 Cor. 5:1, 6-9 , 1 Thessalonians 4:1-8; Hebrews 13:4.) It does not condemn the individual but rejects the practices that the Bible condemns as unacceptable behavior. The Church believes that it is a free right to publicly express this biblical position (Romans 1:21-27, Leviticus 18:22). Any current member who engages in such behavior will be deemed to have voluntarily resigned from membership. Evangelical Wesleyan Church, Inc. does not recognize same-sex marriage or civil partnerships. All ministers are expressly forbidden to perform marriages between persons of the same sex. Marriage between persons of the same sex may not be performed in any Evangelical Wesleyan church or ecclesiastical institution.[22]

Free Methodist Church[edit]

As stated in the Free Methodist Church’s Book of Discipline (A/342), it believes and teaches so

Homosexual behavior, like all sexual deviance, is a perversion of God’s created order (Genesis 1-3). The sanctity of marriage and the family is to be upheld against any kind of immoral behavior (Exodus 22:16-17; Deuteronomy 22:23-28; Leviticus 20:10-16), so the Free Methodist Church does not recognize the legitimacy or Participation in the practice of same-sex marriage. Homosexual behavior is contrary to the will of God, as the Scriptures clearly state (Leviticus 18:22; 20:13; Romans 1:26-27; 1 Corinthians 6:9-10; 1 Timothy 1: 8-10). Those with homosexual tendencies are accountable to God for their conduct (Romans 14:12). The forgiving and liberating grace of God in Christ is perfectly sufficient for the homosexual (1 John 1:9; Hebrews 7:25; Luke 4:18; 1 Corinthians 6:9-11). The church has a personal and corporate responsibility to be God’s instrument of healing and restoring love to homosexuals who seek to recover Christian behavior and lifestyles (2 Corinthians 2:7-8). The Church opposes laws that legitimize homosexual behavior or lifestyle.[3]

Italian Methodist Church[ edit ]

The Union of Methodist and Waldensian Churches, of which the Italian Methodist Church is a member, voted in 2010 to bless same-sex relationships.[23] LGBT-affirming church leaders have said that “the references to homosexuality in the Bible must be understood with regard to culture and interpretation to avoid the danger of biblical fundamentalism.”[23]

Methodist Church of Great Britain[edit]

At the annual Methodist Conference in Derby in 1993, after lengthy debates at all levels of church life, the British Methodist Church addressed human sexuality issues on the basis of a detailed report.[24] The Derby Conference in 1993 passed a number of resolutions that are still in force. These resolutions read as follows:[24]

The conference, which affirms the joy of human sexuality as a gift from God and the place of every human being in the grace of God, recognizes the responsibility that this entails for all of us. She therefore welcomes the earnest, prayerful, and sometimes costly examination that The Methodist Church devotes to this issue. Any practices of sexuality that are in any way promiscuous, exploitative, or degrading are unacceptable behaviors and contrary to God’s purpose for all of us. A person should not be disfellowshipped from the Church on the basis of sexual orientation per se. The conference reaffirms the Church’s traditional teaching on human sexuality; namely, chastity outside of marriage and fidelity within marriage. The Conference notes that this acknowledgment will be made clear to all candidates for service, office and membership and, having made this determination, affirms that our Church’s existing procedures are adequate to deal with all such cases. The Conference resolves that its decision in this discussion shall not be used as the basis for a disciplinary charge against any person in relation to conduct alleged to have taken place before such decisions were made. The conference recognizes, affirms, and celebrates the participation and service of lesbians and gay men in the Church. The conference calls on the Methodist people to begin a pilgrimage of faith to combat oppression and discrimination, to work for justice and human rights, and to bring dignity and worth to people regardless of their sexuality.

In 2005 the church voted to “offer the prospect of blessing services for same-sex couples,” but in 2006 the church voted to back down but offered “informal, private prayers for couples.”[25] In 2013, the denomination initiated a consultation on blessing same-sex marriages,[26] and in 2014, after same-sex marriage became legal, the Methodist Church chose to allow clergy to celebrate same-sex couples entering into civil marriages .[1] Also in 2014, “the conference decided that its previous decision that there is no reason per se to prevent anyone within the Church, whether ordained or lay, from entering into or remaining in a registered civil partnership also should extend to those entering into a legal civil partnership – sexual marriages”.[27]

The denomination officially stated that Methodists may enter into same-sex marriages and that “prayers of thanksgiving or celebration may be said and informal services of thanksgiving or celebration may take place”.[28]

On July 3, 2019, the British Methodist Conference voted 247 to 48 to allow same-sex marriage in British Methodist churches that allow it.[29]

On June 30, 2021, the conference voted to reaffirm the 2019 conference resolution and consented in principle to marriage of same-sex couples on Methodist premises and by Methodist ministers and other authorized officials.[30][31] The traditionalist caucus, Methodist Evangelicals Together, opposed the decision.[32]

Methodist Church of New Zealand[ edit ]

The Methodist Church of New Zealand has authorized the ordination of openly gay and lesbian ministers since 2004, and the denomination allows each local congregation to determine its own policy on the issue.[33] When same-sex marriage was legalized in New Zealand in 2013, communities that chose to do so could practice same-sex marriages.[34]

Methodist Church of Peru[ edit ]

The Methodist Church of Peru, an autonomous affiliate of the United Methodist Church, has agreed to discuss the issue of homosexuality and the blessing of same-sex unions.[35] In general, the denomination in Peru is considered a progressive church.[36]

Methodist Church of Southern Africa[ edit ]

The Methodist Church of Southern Africa has opposed legislation criminalizing homosexuality, specifically condemning proposed anti-homosexuality legislation in Uganda.[37] The faith community is currently debating how to approach the issue of same-sex relationships.[38] Currently, the Conference “recognises that any decision and subsequent action on the subject of registered civil partnerships between same-sex partners must await the outcome of the ongoing process of engagement, as established by the 2005 Conference, and expects that Methodist ministers will continue to offer pastoral care in the meantime Caring for homosexual persons.”[39] Several courts have concluded that church policy currently accepts same-sex relationships as long as they are not “marriages”-sex marriages, but also ruled that its members, lay people or ordained, would not prevent them from entering into a same-sex partnership.[40][41][42]

In 2013, the Western Cape High Court found that “the Methodist Church had no rule prohibiting its ministers from marrying anyone of the same sex”.[43] Furthermore, another court ruled in 2015 that the denomination “even accepts same-sex relationships (as long as such relationships are not forged through marriage), meaning that it is not core to the faith of the church.”[44] Before the Constitutional Court, the church declared that the church “tolerates homosexual relations but requires its clergy not to enter into same-sex marriages.”[45] and allowed [a gay clergyman] to remain with [a] partner in the church mansion, but drew a line when acknowledging her same-sex marriage.”[45]

Methodist Church of Uruguay[ edit ]

The church, part of the Uruguayan Evangelical Church, “has a ministry with people of different sexual orientations.”[46] The denomination “decided that pastors who wished to minister to homosexuals could do so freely”.[47] Since then, some churches have offered blessing services for same-sex couples.[48]

Primitive Methodist Church[ edit ]

The Primitive Methodist Church teaches that the practice of homosexuality is expressly forbidden by Scripture, particularly at Romans 1:26-27 and Leviticus 18:22; 20:13.[49] Regarding marriage, the Primitive Methodist Church believes it involves the total commitment of a man and a woman.[49]

United Church of Canada[edit]

The United Church of Canada, a member of the World Methodist Council, is a united church formed from the amalgamation of several denominations, including Methodists. The denomination supports LGBT inclusion. The church ordains openly gay and lesbian ministers and in 2012 elected its first openly gay moderator to lead the entire faith community.[50] Since 2003, the UCC has supported same-sex marriages.[51]

United Methodist Church[ edit ]

“Through the maze of booths at the Twin Cities Pride Festival, Faith Forward MN wound its way to a number of faith-based organizations on Sunday. There we found a stream of interesting stories and perspectives on progressive faith. Here you will meet an ordained Methodist minister who has been banned from leading his own congregation by the United Methodist Church.

In 1972, the United Methodist Church added to its United Methodist Church Disciplinary Book that “homosexual persons are of sacred value no less than heterosexual persons.”[2] In other words, all persons are of worth to God. The originally proposed explanation ended there; However, this sentence has had a hard time. Don Hand, a delegate from Southwest Texas, suggested changing the period to a comma followed by the sentence “although we do not condone the practice of homosexuality and consider that practice inconsistent with Christian doctrine.”[52]

The United Methodist Church doctrinally prohibits the blessing of marriages of same-sex couples by its clergy and in its churches.[53] Because serving at a same-sex wedding or coming out as an open LGBT minister is potentially a criminal offense, many ministers have been tried and ousted.[54] The first United Methodist minister to be impeached for being gay was Gene Leggett in 1971, before the incompatibility clause was added in 1972 ] Similarly, Irene Elizabeth Stroud was stripped of her clerical credentials in 2005 after she was found in a church trial had been convicted of violating canon law by entering into a lesbian relationship. this conviction was later upheld by the Church Judicial Council, the highest court in the denomination.[56] Other clergy, however, avoided church processes altogether. Rev. Val Roseqnuist consummated a same-sex marriage in 2016 and achieved a “just solution” and a church trial was avoided.[57] Also in 2016, a complaint against an openly gay minister was dismissed and the minister was able to continue his work.[58]

The United Methodist Church also supports “laws in civil society that define marriage as the union of a man and a woman.”[59] On April 30, 2008, delegates to the General Conference adopted even more conservative language, stating that Christians are called to use “responsibly this sacred gift” of sexuality, and that “sexual relationships are only validated within the covenant of monogamous, heterosexual marriage.”[60] Nevertheless, the Connectional Table, a general agency of the UMC, 2015 proposed a localized option that would allow ministers to chair same-sex weddings and conferences to ordain openly gay ministers; However, the Connectional Table cannot enact Canon Law (a power reserved for the General Conference), and its proposal was rejected by three-quarters of the delegates at the 2016 General Conference.[61][62]

As a result of decisions taken in April 2008 and August 2009[63], the United Methodist Church entered full communion with the Evangelical Lutheran Church in America.[64] The latter denomination allows those in committed homosexual relationships to serve as ministers, while the United Methodist Church requires gay ministers to remain celibate.[66] Despite the fact that full communion allows for the interchangeability of all ordained ministers between the two denominations,[67] Lutheran ministers who are involved in homosexual activities are prohibited from serving in the United Methodist Church to protect the integrity of the United Methodist Church uphold ministerial standards.[66] However, the UMC has a more ambiguous policy regarding the ordination of transgender pastors, and in 2008 the Judiciary Council ruled that each regional conference may determine its own policy; as a result, some conferences have ordained transgender pastors.[68]

Several grassroots organizations not officially recognized by the United Methodist Church have also formed around positions on issues related to homosexuality. The confessional movement within the United Methodist Church seeks to continue to protect, if not exacerbate, the United Methodist Church’s current position on homosexuality. Additionally, another movement, Transforming Congregations, is a Methodist ex-gay ministry whose purpose is to “equip the local church to model and promote sacred sexuality through biblical instruction, personal and public witness, and compassionate advocacy.” [69] Meanwhile, the Reconciliation Ministries Network is attempting to change the United Methodist Church’s current teaching on homosexuality to make the church more inclusive of LGBT people.[70] At the 2008 United Methodist Church General Conference, it was decided that the Church would maintain its views on homosexuality.[71] At the 2016 General Conference, delegates referred the issue of human sexuality to the Council of Bishops in what was described as a “historic action.”[72]

In 2016, after the General Conference, several annual conferences voted in favor of non-discrimination clauses that effectively admitted LGBTQ ministers, indicating that these conferences would refuse to participate in church processes that tried people for their active homosexuality. Annual conferences in Baltimore-Washington, California-Nevada, California-Pacific, Desert Southwest, New England, New York, Northern Illinois, and Oregon-Idaho voted for full inclusion of LGBTQ members and clergy. 75] Additionally, the Virginia Annual Conference voted to petition the UMC to allow LGBTQ ministers and same-sex marriages.[76] The Rocky Mountain Annual Conference voted not to consider sexual orientation when electing a bishop.[77] In 2015, the Great Plains and Greater New Jersey conferences voted to petition the UMC to allow same-sex marriages. In 2014, the Ministry of Social Affairs and Ethics supported the Central Conference in Germany with an initiative to propose steps towards the full inclusion of LGBT people.[80] In 2012, the Minnesota Conference had voted to oppose bans on same-sex marriage, and the Illinois Great Rivers and West Michigan Conferences voted to “express sorrow” over the actions of the 2012 General Conference, and the Arkansas Annual Conference voted to promote respect for multiple perspectives on human sexuality.[81] The Detroit, Upper New York, and Wisconsin conferences also sponsored resolutions supporting the legalization of same-sex marriages.[82] Bishop Christian Alsted of the Nordic and Baltic Episcopal Territories reported that some of the conferences in his region support same-sex marriage.[83] Within the jurisdictions, the Western Jurisdiction and the North Central Jurisdiction have nominated three openly gay candidates for bishopric.[84][85] The Northeastern Judiciary passed a resolution in support of same-sex marriage and the ordination of openly gay and lesbian ministers, with the New York corporation ordaining the first openly gay and lesbian minister in the denomination. In 2016, the Baltimore-Washington Conference appointed an open-partnered lesbian to the provisional diaconate.[88] In April 2016, Bishop Melvin Talbert consummated a same-sex marriage as a public sign of his support for change and the full inclusion of LGBT people.[89] The Church also provides spousal benefits to unordained employees in same-sex marriages.[90] Some communities have individually voted to allow same-sex marriages.[91] Also in 2016, the western jurisdiction of the denomination elected an open partnership lesbian bishop.[92]

However, two United Methodist bishops “have nullified two resolutions in the Northeastern United States that called for defiance of the Church’s restrictions.” Similarly, the United Methodist Bishops of the Central Conferences of Africa unanimously called for “unreserved attachment to the Holy Bible as the primary authority of faith and practice in the Church” and proclaimed that “sexual relations are affirmed only within the covenant of a believer who is monogamous, heterosexual marriage and not within same-sex partnerships or polygamy”.[94][95][96] United Methodist Bishop Gaspar João Domingos stated that “The United Methodist Church denies the abuse of the principle of tolerance, which is the authority of Jesus Christ and supersedes doctrine on sexuality.”[97] At the same time, the Alabama-West Florida Conference “passed resolutions upholding the denomination’s rules on homosexuality,” and the Eastern Pennsylvania Conference “passed a resolution upholding the Conference calls on clergymen to hold them accountable over the ‘rules of our common covenant’ of discipline and to urge clergymen to challenge those rules only ‘through’ legitimate channels of sacred conferences, rather than breaking that covenant.’”[98] The Southeastern jurisdiction also voted to keep current language in the Maintain Book of Discipline.[99]

On July 15, 2016, the Western Jurisdictional Conference elected Karen Oliveto as the United Methodist Church’s first openly lesbian bishop. She was ordained bishop on July 16. She recently served as pastor at Glide Memorial Church, is an ordained elder, teaches students at the Pacific School of Religion, and serves on the advisory board of the Theological Education Forum. Bishop Oliveto is married to Robin Ridenour, a deacon of the California-Nevada Conference.[100][101][102] On April 25, 2017, “the highest court of the United Methodist Church ruled by a vote of 6 to 3 that a married lesbian bishop and those who ordained them had violated church law on marriage and homosexuality”;[103] the The United The Methodist Church found that she “violated a Church law prohibiting the ordination of ‘professed practicing homosexuals,’ but it did not remove her as bishop, but referred the matter back to the jurisdiction that elected her.”[104] Therefore, the Judicial Council ruled that “Bishop Oliveto ‘remains in good standing’ pending the completion of any administrative or judicial proceeding.”[105] However, the Judicial Council also ruled that “she had a good reputation” and that “it had no authority to to review the appointment, election and assignment of Bishop Oliveto.”[106]

On May 7, 2018, the United Methodist Church Council of Bishops proposed allowing individual pastors and regional church bodies to choose whether to ordain LGBT ministers and perform same-sex marriages, although this proposal can only be approved by the General Conference.[ 107 ] At this meeting, the Bishops’ Council will also examine two other alternative plans for the future on this subject. The second plan, called the Connectional Conference Plan, would create three connecting conferences based on theology related to the issue of human sexuality, the current five conferences would be abolished, and each of the five conferences would have clearly defined values ​​such as accountability, contextualization, and justice. These three denominations would almost serve as three sub-denominations within the whole of United Methodism. The third plan, called the Traditional Plan, would reinforce existing language in the Book of Discipline prohibiting homosexuality and same-sex marriage on Church campuses and allow for stricter enforcement of violations of existing Church law.[108] On February 26, 2019, during a special session of the General Conference, delegates from around the world voted to accept the traditional plan.[109]

In March 2019, the German Central Conference announced that it would not implement the Traditional Plan.[110] Although US jurisdictions and annual conferences are unable to amend the Book of Discipline like central conferences are, the Western Jurisdiction declared its opposition to the traditional plan and vowed to remain LGBTQ-inclusive.[111]

In January 2020, a 16-member committee of bishops and other General Conference officials presented a schism proposal to create a new separate “traditional Methodist” denomination, text that required approval by the scheduled May conference; the traditionalist affiliation is the Global Methodist Church.[112] By default, each congregation is identified as a member of the United Methodist Church (UMC) and would have to vote to enter the newborn, more conservative Methodist community.[112] The vote in May to split the UMC was delayed.[113] Progressives also announced in November 2020 the formation of a new denomination, the Liberation Methodist Connexion.[114][115]

Unification Church in Australia[ edit ]

The denomination has allowed presbyteries to ordain openly gay and lesbian ministers if they choose to do so[116] and churches can bless same-sex couples who enter into civil unions.[117] On July 13, 2018, the Unioning Church in Australia voted in the National Assembly to authorize the creation of official marriage rites for same-sex couples.[118]

See also[edit]

References[ edit ]

Methodist Funeral Traditions

While views vary in different churches and communities, Methodists generally believe that those who believe in and love God will spend eternal life with Him.

Mortal life is understood as a gift from God, and when a Methodist dies, he or she moves one step closer to eternal life with God. Many Methodists believe that the dead will be raised when Christ returns to earth, just as Christ died and rose again.

After death has occurred

When a Methodist dies, a pastor should be contacted to help plan the funeral service and find a suitable funeral home.

Organ donation/donation to medical research

Organ donation is acceptable in the Methodist faith.

cremation

Cremation is acceptable in the Methodist faith and will not interfere with the holding of a traditional Methodist funeral.

To learn more about this topic, read our article: Cremation

embalming

Embalming is acceptable in the Methodist faith.

Display, wake up or visit

The possibility of a pre-burial visit rests with the family of the deceased. Viewing may take place on the day or days before the funeral or immediately before the funeral service, and may be open to all mourners or restricted to close family members. As a Methodist funeral service, primarily religious, fraternal, civil or military rites should be performed not during the service but at the viewing or burial/burial.

To learn more about this topic, read our article: Sightseeing, Wake-up Calls and Visits

When to Hold a Methodist Funeral

The burial should take place within two or three days after death.

Where to hold a Methodist funeral

The burial may take place in a church, a funeral home, a chapel in the cemetery, at the gravesite (in the case of a funeral) or in a family home.

The Methodist Funeral Service

The pastor will lead the service, which may include hymns, a sermon, and a eulogy from a close friend or family member. If the body is not present at the funeral service, a funeral service will be arranged. Wherever the service is held, it is appropriate that the coffin be closed during the service.

To learn more about the differences between funeral services, read our article: Making the Decision Between a Funeral, Funeral Service, or Memorial Service

Specific Methodist Funeral Arrangements

A bouquet of flowers or a shroud can cover the coffin, or the coffin can be left as is. If the body is not present at the service, a photo of the deceased can be placed at the front of the room. Since church customs can vary, it is best to speak to your pastor about specific regulations. Music suitable for worship may be included.

funeral

In principle, all guests are welcome to the funeral. Whether the body is interred in the ground or in a mausoleum, whether the ashes are interred in a columbarium or interred in an urn garden, the ceremony is presided over by the vicar. The pastor recites prayers and hands over the body or cremated remains to the earth.

If you are attending a funeral service, see our article Funeral Service Etiquette.

Military, fraternal, or civil rites at a Methodist funeral

Military, fraternal, or civil rites may be performed at the burial site and are not generally performed at the funeral service itself.

Reception after the funeral

After the funeral there may be a reception at a family or church.

If you are planning or attending a funeral reception, see our post-funeral reception | Etiquette for the reception after the funeral

mourning and commemoration events

There is no prescribed period of mourning or memorial services for Methodists.