Parsing the text of the Transitional Book of D&D
That’s the Transitional Book of Doctrines and Discipline of the proposed Global Methodist Church, not another rulebook for Dungeons and Dragons. (But how cool would that be: leading the church compared to exploring ancient ruins, fighting undead . . . Ahem.) I have just spent a morning reading the entire TrBkD&D, just to see what’s in it. This is the rulebook the founding members and churches of the GMC will have to live under until formal organization by a Convening Conference. For those of you who think reading a book of rules is as spiritually fulfilling as watching paint dry, consider that I have done the dull work for you. For those of you who will have to operate under this thing and will, presumably, be reading it for yourselves, my exploration can form the basis of conversations we need to be having before the GMC launches.
General Observations. The TrBkD&D is a whole lot shorter than the UMBOD, but it still takes up 103 pages. We are, after all, launching a new, global organization. Some things have to be spelled out. It is to be hoped that we will be able to keep whatever D&D the Convening Conference and successive General Conferences write from hypermetastasizing as the UMC’s Book of Discipline and Book of Resolutions have done.
I was pleased with what I read. I like most of it very much. I will review the major sections of the TrBkD&D below, with comments in three categories: Good things retained (to my relief); Things improved (yay!); and Quibbles.
Section One: Doctrine
Good stuff retained. Good stuff generally. And far and away the most important section. Doctrine is, after all, why the GMC is separating from the unreformable UMC, anyway. So this section deserves very close scrutiny. We keep the Articles of Religion of the ME Church, the Confession of Faith of the EUB Church, the standard sermons of John Wesley, Wesley’s Notes upon the New Testament, and the General Rules.
Things improved. We have much more specificity and attention paid to Wesley’s Sermons and Notes. We also, explicitly, include three ancient creeds as doctrinal standards: The Apostles’ Creed, the Nicene Creed (with filioque), and the Chalcedonian Definition of the Faith. Good, good, good. We need to be teaching our people doctrine again, and we especially need to be teaching the creeds.
Quibbles. I get tired of people allowing “universal” in place of the adjective “catholic” in the creeds. It’s only a footnote, but it’s annoying. We only avoid the term because of residual anti-Roman Catholic feeling. If we’re going to teach the Faith, how about we teach the proper terminology of the Faith, too? The marks of the true Church are Unity, Holiness, Apostolicity, and Catholicity. Get with it.
The TrBkD&D is painting us into a corner with its sole Restrictive Rule (¶ 109). This reads, “In continuity with our Wesleyan heritage, the governing body of the Global Methodist Church shall not revoke, alter, or change our Articles of Religion or Confession of Faith, or establish any new standards of rules or doctrine contrary to our present existing and established standards of doctrine.” There has been a lot of talk about writing a new doctrinal statement to update the language of the Articles and Confession and reconciling the different emphases between them. The Restrictive Rule seems to allow for that here, only forbidding new standards if they are “contrary to our present existing and established standards.” However, in listing the powers of the Convening Conference in the section under Conferences, the power to write new doctrinal statements has NOT been given to that body. Currently, the standards can be changed by a 3/4 vote of all the Annual Conference members worldwide – a not-quite-impossible standard to meet, but still a standard that expresses stability without condemning us to archaic language. Me, I’d keep everything as it is. I fear the writing of new doctrinal statements by panels of experts. But if we’re going to want to do it, then we need to give some thought to how best to authorize it and approve it. Especially since we’re splitting from The UMC over the issue of serial infidelity to our established standards of doctrine.
Section Two: Social Witness
Good things retained. I am pleased that we are taking this seriously. Those who slander traditionalists as not caring about the natural world, the economy, the disadvantaged, people unlike us, etc., should take note of what we say here.
Things improved. Good language on the life of the unborn and on traditional standards of sexual behavior.
Quibbles. I got no beef with this section.
Section Three: The Community of God’s People
This is one of the most complicated sections, dealing as it does with local church ministry.
Good things retained. Good statements on discipleship and inclusion. Good definition of sacraments (including baptism as a one-time-only act).
Things improved. The statement about inclusiveness (¶ 306) contains this statement: “Inclusiveness means openness, acceptance, and support that enables all persons to participate in the spiritual life of the Church and its service to the community and the world. Therefore, inclusiveness denies every semblance of discrimination on the basis of race, color, national origin, disability, or gender (defined throughout this Transitional Book of Doctrines and Discipline by a person’s immutable biological traits identified by or before birth).” The current trans controversies are not mentioned elsewhere, and this is not a statement of condemnation of those who identify themselves as such; however, the TrBkD&D is careful not to confound trans identity with one’s actual biological sex.
Sacramental ministry is restricted to ordained elders (and occasionally deacons appointed to places of service where that is necessary – and only in that service). Elders are supposed to make themselves available to provide that ministry where existing leadership cannot provide it.
Interestingly, the option of using real wine in communion is contemplated, though if that is done, non-alcoholic wine/juice must also be offered.
There is some good stuff on accountability, including accountability of lay members. Some streamlined procedures for placing people on inactive membership lists and removing those who don’t want to participate.
Charge Conference is given the responsibility to promote and concur in the doctrines of the Church.
Congregations are accountable, too. Congregations that won’t follow the doctrines and practices of the Church or won’t pay their apportionments (capped at a modest amount elsewhere in the text), can be involuntarily disaffiliated (dropped). The GMC is to be a covenant of the willing. Those who are not willing will not be coerced, nor will they be put up with. It’s all graciously said, but there are teeth here. I like it.
Quibbles. At a recent called Charge Conference, we all got sandbagged by a ruling by our current bishop that appointed pastors are not voting members of Charge Conference. I was appalled. The language about voting membership at Charge Conference here (¶ 338) does not specifically mention the pastor in charge. Now, it does mention all the members of the church governing body, which, under another paragraph includes “all appointed clergy.” So that’s a good thing. Still, I’d like this tightened up.
Trustees have the authority to grant use of facilities to outside groups. Nothing new about that. But I couldn’t find anywhere a statement that the pastor has the authority to use the premises for holding any service or program he or she thinks fit, another traditional liberty explicitly affirmed in the UMBOD. I can foresee some Boards of Trustees trying to restrict the pastor from holding certain services or presiding over certain kinds of gatherings. This language needs some balance.
I could not find a list of pastoral duties anywhere in the document.
Section Four: The Ministry of the Called
Good things retained. This is all the ins and outs of the contemplated clergy system. I affirm this.
Things improved. The UMC has the most complicated clergy system of any denomination I know. This text goes far in straightening out the mess. All members are in ministry. Some members serve in leadership. Some leaders serve in clergy roles. Out of the laity, the deacons arise. The diaconate is an additional calling; deacons still are members and have the same Christian duties of every member. Of those ordained deacon, some are ordained elder. Elders retain the duties of a member and a deacon. Of the elders, some serve as superintendents or bishops. Well laid-out. I especially appreciate going back to the traditional double-ordination model we inherited from the Church of England and messed up in ’92.
At the same time, it will be easier to jump through the hoops and answer one’s call. Streamlined processes, simplified but good educational standards.
The category of Licensed Local Pastor goes away. Certified Lay Ministers are retained to cover various situations where a layperson is serving in a pastoral role. But no forever-neither-fish-nor-fowl status: if you are going to give your life to this ministry, it is our responsibility to help you qualify and then approve if/when you do. A lot of LLPs can look forward to a streamlined process of approval as at least a deacon, with the possibility of going on to elder for many or most. No more snobbish or ideological keeping out of the barbarians. And with no guaranteed appointment, we also don’t have to tie approval of candidates to the number of job openings (though I assume the powers that be will still watch this pretty closely -- don't want too many loose canons [see what I did there?]).
Candidates for ordination must be approved by not only the clergy session of Annual Conference, but by the bishop, too. No longer is the bishop to ordain merely at the discretion of the BOOM and Exec Session. He or she can refuse. This is an additional safeguard.
Quibbles. My biggest quibble of all is that those who elect senior status (we will no longer “retire” them) will have limited voting rights at Annual Conference. Folks, when I was ordained, my local church membership was transferred to the Annual Conference. That’s where my membership is kept, that is where I am accountable, and as a member of that body, I should have a vote there as long as I behave myself. Under the TrBkD&D, senior clergy can vote for seven years after taking that status OR if they are employed at least 1/4 time in ministry. Now, I can see that having a huge number of retired clergy hanging around to vote – especially on benefits – might be seen as a problem. And recruiting sufficient equalizing members to balance them is a hassle. But: I insist on being able to make a contribution and to vote where I hold membership. I would suggest one of two fixes for this. Either make Conference voting rights for senior clergy dependent upon filing the usual annual ministry report (and I would require continuing ed with that), OR give me full voting rights within the clergy Executive Session, where I can fulfill my covenant with the other elders to teach, qualify, and hold accountable my peers.
Section Five: the Superintendency
Good things retained. We will still have bishops, and they will still be considered as part of the elders.
Things improved. Bishops will be term-limited, after which they return to their home Conference as elders, but they can keep the style of Bishop Emeritus if they like.
Episcopal areas in the US will partner with one or more episcopal areas outside the US to help raise the funds to supply the needs of the global superintendency.
Quibbles. There’s been a lot of talk about going back to the system of Presiding Elders, where the superintendent is oneself a serving pastor leading a team of pastors. I couldn’t find that in the text, and may have simply overlooked it, but the language throughout the TrBkD&D is mostly about “District Superintendents” and the assumptions that go with that.
Section Six: the Conferences
Good things retained. Lay members of Annual Conference are still members, not delegates.
Things improved. Same ol’, same ol’, though with improved flexibility to organize ministry.
Quibbles. The Convening Conference has not been given the authority to update or compose standards of doctrine (see above).
Section Seven: Connectional Organization
Good things retained. Just necessary stuff, mostly.
Things improved. There are no General Agencies to fund or try to control.
Quibbles. I’m good.
Section Eight: Judicial Administration
It’s a shame we need this section, but we do. And it’s well done. I hope none of us ever need to hassle with it.
Section Nine: Property
Good things retained. Well done section. Incorporation of local churches required unless local law prevents it.
Things improved. NO TRUST CLAUSE.
There are safeguards – approvals which must be sought – in buying, selling, and building. This is a good thing. I note that the appointed pastor must also approve any conveyance of real property by the local church. That’s new.
Quibbles. None.
And last, but not least . . .
The TrBkD&D nowhere mentions Scouting ministry, which I have done so much in. Now, Scouting ministry is the largest form of ministry to children and youth -- after Sunday School -- in The UMC. There are more BSA youth members in UM units than in UMYF. There are more adults volunteering in UM units than are reported members of UM Men. Add in GSUSA, AHG, Trail Life, 4-H, the PRAY awards, and so on and you're talking a huge ministry. And Scouting is also a big deal in our overseas Conferences, especially in Africa. We need to support this. I get that the GMC doesn't want all kinds of agencies and denominational poobahs ramping and snorting up and down the land, but it would be nice if they'd at least designate some body to be responsible for this. And BSA will come calling, at least, asking whom they should relate to when the GMC becomes one of their major charter partners. I've tried to interest the WCA folks in this, to no avail. I applied to be on one of the task forces for youth or education ministry, too, but they didn't have room for me. Well, if not me, then somebody needs to be asked to establish the connections here.
General Observations. The TrBkD&D is a whole lot shorter than the UMBOD, but it still takes up 103 pages. We are, after all, launching a new, global organization. Some things have to be spelled out. It is to be hoped that we will be able to keep whatever D&D the Convening Conference and successive General Conferences write from hypermetastasizing as the UMC’s Book of Discipline and Book of Resolutions have done.
I was pleased with what I read. I like most of it very much. I will review the major sections of the TrBkD&D below, with comments in three categories: Good things retained (to my relief); Things improved (yay!); and Quibbles.
Section One: Doctrine
Good stuff retained. Good stuff generally. And far and away the most important section. Doctrine is, after all, why the GMC is separating from the unreformable UMC, anyway. So this section deserves very close scrutiny. We keep the Articles of Religion of the ME Church, the Confession of Faith of the EUB Church, the standard sermons of John Wesley, Wesley’s Notes upon the New Testament, and the General Rules.
Things improved. We have much more specificity and attention paid to Wesley’s Sermons and Notes. We also, explicitly, include three ancient creeds as doctrinal standards: The Apostles’ Creed, the Nicene Creed (with filioque), and the Chalcedonian Definition of the Faith. Good, good, good. We need to be teaching our people doctrine again, and we especially need to be teaching the creeds.
Quibbles. I get tired of people allowing “universal” in place of the adjective “catholic” in the creeds. It’s only a footnote, but it’s annoying. We only avoid the term because of residual anti-Roman Catholic feeling. If we’re going to teach the Faith, how about we teach the proper terminology of the Faith, too? The marks of the true Church are Unity, Holiness, Apostolicity, and Catholicity. Get with it.
The TrBkD&D is painting us into a corner with its sole Restrictive Rule (¶ 109). This reads, “In continuity with our Wesleyan heritage, the governing body of the Global Methodist Church shall not revoke, alter, or change our Articles of Religion or Confession of Faith, or establish any new standards of rules or doctrine contrary to our present existing and established standards of doctrine.” There has been a lot of talk about writing a new doctrinal statement to update the language of the Articles and Confession and reconciling the different emphases between them. The Restrictive Rule seems to allow for that here, only forbidding new standards if they are “contrary to our present existing and established standards.” However, in listing the powers of the Convening Conference in the section under Conferences, the power to write new doctrinal statements has NOT been given to that body. Currently, the standards can be changed by a 3/4 vote of all the Annual Conference members worldwide – a not-quite-impossible standard to meet, but still a standard that expresses stability without condemning us to archaic language. Me, I’d keep everything as it is. I fear the writing of new doctrinal statements by panels of experts. But if we’re going to want to do it, then we need to give some thought to how best to authorize it and approve it. Especially since we’re splitting from The UMC over the issue of serial infidelity to our established standards of doctrine.
Section Two: Social Witness
Good things retained. I am pleased that we are taking this seriously. Those who slander traditionalists as not caring about the natural world, the economy, the disadvantaged, people unlike us, etc., should take note of what we say here.
Things improved. Good language on the life of the unborn and on traditional standards of sexual behavior.
Quibbles. I got no beef with this section.
Section Three: The Community of God’s People
This is one of the most complicated sections, dealing as it does with local church ministry.
Good things retained. Good statements on discipleship and inclusion. Good definition of sacraments (including baptism as a one-time-only act).
Things improved. The statement about inclusiveness (¶ 306) contains this statement: “Inclusiveness means openness, acceptance, and support that enables all persons to participate in the spiritual life of the Church and its service to the community and the world. Therefore, inclusiveness denies every semblance of discrimination on the basis of race, color, national origin, disability, or gender (defined throughout this Transitional Book of Doctrines and Discipline by a person’s immutable biological traits identified by or before birth).” The current trans controversies are not mentioned elsewhere, and this is not a statement of condemnation of those who identify themselves as such; however, the TrBkD&D is careful not to confound trans identity with one’s actual biological sex.
Sacramental ministry is restricted to ordained elders (and occasionally deacons appointed to places of service where that is necessary – and only in that service). Elders are supposed to make themselves available to provide that ministry where existing leadership cannot provide it.
Interestingly, the option of using real wine in communion is contemplated, though if that is done, non-alcoholic wine/juice must also be offered.
There is some good stuff on accountability, including accountability of lay members. Some streamlined procedures for placing people on inactive membership lists and removing those who don’t want to participate.
Charge Conference is given the responsibility to promote and concur in the doctrines of the Church.
Congregations are accountable, too. Congregations that won’t follow the doctrines and practices of the Church or won’t pay their apportionments (capped at a modest amount elsewhere in the text), can be involuntarily disaffiliated (dropped). The GMC is to be a covenant of the willing. Those who are not willing will not be coerced, nor will they be put up with. It’s all graciously said, but there are teeth here. I like it.
Quibbles. At a recent called Charge Conference, we all got sandbagged by a ruling by our current bishop that appointed pastors are not voting members of Charge Conference. I was appalled. The language about voting membership at Charge Conference here (¶ 338) does not specifically mention the pastor in charge. Now, it does mention all the members of the church governing body, which, under another paragraph includes “all appointed clergy.” So that’s a good thing. Still, I’d like this tightened up.
Trustees have the authority to grant use of facilities to outside groups. Nothing new about that. But I couldn’t find anywhere a statement that the pastor has the authority to use the premises for holding any service or program he or she thinks fit, another traditional liberty explicitly affirmed in the UMBOD. I can foresee some Boards of Trustees trying to restrict the pastor from holding certain services or presiding over certain kinds of gatherings. This language needs some balance.
I could not find a list of pastoral duties anywhere in the document.
Section Four: The Ministry of the Called
Good things retained. This is all the ins and outs of the contemplated clergy system. I affirm this.
Things improved. The UMC has the most complicated clergy system of any denomination I know. This text goes far in straightening out the mess. All members are in ministry. Some members serve in leadership. Some leaders serve in clergy roles. Out of the laity, the deacons arise. The diaconate is an additional calling; deacons still are members and have the same Christian duties of every member. Of those ordained deacon, some are ordained elder. Elders retain the duties of a member and a deacon. Of the elders, some serve as superintendents or bishops. Well laid-out. I especially appreciate going back to the traditional double-ordination model we inherited from the Church of England and messed up in ’92.
At the same time, it will be easier to jump through the hoops and answer one’s call. Streamlined processes, simplified but good educational standards.
The category of Licensed Local Pastor goes away. Certified Lay Ministers are retained to cover various situations where a layperson is serving in a pastoral role. But no forever-neither-fish-nor-fowl status: if you are going to give your life to this ministry, it is our responsibility to help you qualify and then approve if/when you do. A lot of LLPs can look forward to a streamlined process of approval as at least a deacon, with the possibility of going on to elder for many or most. No more snobbish or ideological keeping out of the barbarians. And with no guaranteed appointment, we also don’t have to tie approval of candidates to the number of job openings (though I assume the powers that be will still watch this pretty closely -- don't want too many loose canons [see what I did there?]).
Candidates for ordination must be approved by not only the clergy session of Annual Conference, but by the bishop, too. No longer is the bishop to ordain merely at the discretion of the BOOM and Exec Session. He or she can refuse. This is an additional safeguard.
Quibbles. My biggest quibble of all is that those who elect senior status (we will no longer “retire” them) will have limited voting rights at Annual Conference. Folks, when I was ordained, my local church membership was transferred to the Annual Conference. That’s where my membership is kept, that is where I am accountable, and as a member of that body, I should have a vote there as long as I behave myself. Under the TrBkD&D, senior clergy can vote for seven years after taking that status OR if they are employed at least 1/4 time in ministry. Now, I can see that having a huge number of retired clergy hanging around to vote – especially on benefits – might be seen as a problem. And recruiting sufficient equalizing members to balance them is a hassle. But: I insist on being able to make a contribution and to vote where I hold membership. I would suggest one of two fixes for this. Either make Conference voting rights for senior clergy dependent upon filing the usual annual ministry report (and I would require continuing ed with that), OR give me full voting rights within the clergy Executive Session, where I can fulfill my covenant with the other elders to teach, qualify, and hold accountable my peers.
Section Five: the Superintendency
Good things retained. We will still have bishops, and they will still be considered as part of the elders.
Things improved. Bishops will be term-limited, after which they return to their home Conference as elders, but they can keep the style of Bishop Emeritus if they like.
Episcopal areas in the US will partner with one or more episcopal areas outside the US to help raise the funds to supply the needs of the global superintendency.
Quibbles. There’s been a lot of talk about going back to the system of Presiding Elders, where the superintendent is oneself a serving pastor leading a team of pastors. I couldn’t find that in the text, and may have simply overlooked it, but the language throughout the TrBkD&D is mostly about “District Superintendents” and the assumptions that go with that.
Section Six: the Conferences
Good things retained. Lay members of Annual Conference are still members, not delegates.
Things improved. Same ol’, same ol’, though with improved flexibility to organize ministry.
Quibbles. The Convening Conference has not been given the authority to update or compose standards of doctrine (see above).
Section Seven: Connectional Organization
Good things retained. Just necessary stuff, mostly.
Things improved. There are no General Agencies to fund or try to control.
Quibbles. I’m good.
Section Eight: Judicial Administration
It’s a shame we need this section, but we do. And it’s well done. I hope none of us ever need to hassle with it.
Section Nine: Property
Good things retained. Well done section. Incorporation of local churches required unless local law prevents it.
Things improved. NO TRUST CLAUSE.
There are safeguards – approvals which must be sought – in buying, selling, and building. This is a good thing. I note that the appointed pastor must also approve any conveyance of real property by the local church. That’s new.
Quibbles. None.
And last, but not least . . .
The TrBkD&D nowhere mentions Scouting ministry, which I have done so much in. Now, Scouting ministry is the largest form of ministry to children and youth -- after Sunday School -- in The UMC. There are more BSA youth members in UM units than in UMYF. There are more adults volunteering in UM units than are reported members of UM Men. Add in GSUSA, AHG, Trail Life, 4-H, the PRAY awards, and so on and you're talking a huge ministry. And Scouting is also a big deal in our overseas Conferences, especially in Africa. We need to support this. I get that the GMC doesn't want all kinds of agencies and denominational poobahs ramping and snorting up and down the land, but it would be nice if they'd at least designate some body to be responsible for this. And BSA will come calling, at least, asking whom they should relate to when the GMC becomes one of their major charter partners. I've tried to interest the WCA folks in this, to no avail. I applied to be on one of the task forces for youth or education ministry, too, but they didn't have room for me. Well, if not me, then somebody needs to be asked to establish the connections here.