Untied Methodist (John 11:44)

A working preacher in Washington, D.C., wrestles with Scripture, the (sigh) United Methodist Church and his soul.

Location: Washington, D.C., United States

Currently the pastor of Foundry UMC in Washington, DC, a wonderful and blessed reconciling congregation. Formerly a United Methodist communicator and editor. Formerly a campus minister. Formerly pastor in Philadelphia for 24 years. Graduate of Albright College and Boston University of Theology. Husband of Jane Malone and father of David, Nancy and Naomi. Resident of Capitol Hill, a wonderful place to live! Articles published in Zion's Herald, a must-read magazine for Methodists, a variety of United Methodist publications, the Christian Century, newspapers.


Some photos from Liberia

Liberia Jane
Originally uploaded by untied methodist.
I confess that I have just learned how to post photos. Here are some pictures from our trip to Liberia to attend the United Methodist annual conference there. It was a powerful and rich experience.

Here Jane Malone, my wife, is honored by the annual conference and presented with a traditional dress.

Liberia Procession

Liberia Procession
Originally uploaded by untied methodist.
The beginning of the ordination service during the Liberia annual conference. The experience of ordination was very powerful. The Spirit was very much present and moving.

Liberia Deaconesses

Liberia Deaconesses
Originally uploaded by untied methodist.
Just a few of the dozens of deaconesses who were consecrated during the Liberia annual conference. Dressed in white, the deaconesses filled a section of the First United Methodist Church of Monrovia where annual conference was held.

Liberia coconut

Liberia coconut
Originally uploaded by untied methodist.
Following two days of fasting to prepare spiritually for annual conference, members of the Liberia annual conference are served peices of coconut and of a root whose name I do not recall to break their fast.

Liberia Banner

Liberia Banner
Originally uploaded by untied methodist.
A banner outside the First United Methodist Church of Monrovia welcomed us to annual conference sessions.

An e-mail from Liberia

John Juech has gracious given me permission to post portions of an e-mail he wrote me from Liberia. John is a Foundry person currently working with the UN in Liberia. He was responding to an essay found here.

Rev. Snyder,

I just finished reading the article about Liberia that you wrote for the United Methodist News Service. (I found it at http://www.umc.org/interior.asp?mid=7268) Thank you so much for providing witness about your trip! And, especially for showing people the positive side of this troubled land, the real "story", as you put it. I feel great gratitude toward anyone that helps raise awareness about the plight of America's forgotten ex-colony in West Africa. It is tragic how few Americans know about our long and often damaging relationship with this country. The last few days, I have been hosting a journalist from the New York Times Magazine who is writing a story on Liberia and the elections. His article should be published in the NYT magazine sometime this summer. So, look out for that and, whatever else you can do to raise awareness about the importance of the upcoming elections would b! e tremendously appreciated.

We are right in the middle of the voter registration period at the moment here in Liberia. It has been a truly Sisyphean task to set up centers throughout the country for Liberians to register to vote at and then getting the word out, but it seems to be paying dividends so far. Watching ordinary citizens wait in long lines in the hot sun to dip their fingers in indelible ink and register to vote has been one of the most joyous and rewarding experiences of my life. We are expecting that nearly 1.5 million Liberians will register, which represents fully 50% of the population, an amazing figure in a country almost bereft of paved roads and other types of infrastructure.

It is difficult to know what the outcome of the elections in October will be, and a bit scary as well, for the future of the country very much rides on the outcome.

Many days I am hopeful about an outcome that would help ordinary Liberians; other days, I fear that the influence of money and corruption will be too much to overcome. Certainly, I constantly pray that things work out in a way that the country's fragile peace process can be maintained and built upon.

Although living and working in this country taxes every aspect of my being, it also brings great joy to have the opportunity to assist Liberians to pick up the pieces and try and build a better future. Not a day goes by where I am not inspired by the courage and resilience of ordinary Liberians to make the most out of very difficult circumstances. It is so humbling as a privileged American to see this day in and day out and learn from Liberians and the way that they go about their lives. I feel so lucky to have this opportunity to be working for the United Nations and contributing to the peace process here.

I am sorry that we were not able to get together while you were here in Monrovia. That was a very hectic time for me, but I would have loved to see you and other representatives of the Methodist Church here, so I regret that it didn't work out. I always appreciated the messages that you delivered during my days at Foundry and the progressive leadership that you provided for the church.

Thanks so much,

John Juech


The Question I am Most Often Asked -- Part Three

After the dialogue in The Question I Am Most Often Asked By People Visiting My Church's Website -- Part One and Part Two, (both of which would be helpful to skim before reading this post), I received this e-mail from my dialogue partner:


Thanks for the thoughtful response!.

It seems to me that, in your view, there is little or no absolute truth, only that truth at which each individual arrives after considering the whole counsel of scripture....even when there are specific admonitions given about a particular subject. Am I wrong here? This seems to me a dangerous view, and taken to extreme, that view would necessarily allow all manner of sin. What of the potential murderer who has come to his own conclusion that murder is actually condoned by the whole counsel of scripture, the 6th commandment notwithstanding? I realize that this example is a little "off the edge", but no more so than your example of the mid-19th century preacher trying to use scripture to justify slavery.

I read with interest your mention of divorce, and second marriages that often are a result. My view is that the Methodist allowance of marriage after divorce is simply bowing to the current culture's whim. Why should one consider a "larger sense of the spirit of Scripture" when we have specific scripture to abide by in most cases?. Appealing to a "larger sense of the spirit of Scripture" should only be done when considering an issue that is not directly addressed in the Bible. This view of scripture is not "simplistic", but rather founded on obedience to God's written word.

Regarding your point in which you presuppose that homosexual behavior is simply the logical outcome of an innate,and likely God-given characteristic, again I refer to other acts that scripture deems to be sinful. Can a man who has committed adultery against God and his wife say "I have an inborn need to have sexual contact with other women"? Of course not. Does this man rightly claim that his actions have at their root God's consent, since he claims that God created him that way? Or do we rightly judge that this man has given himself up to temptation and gone out and sinned on his own, with God opposed to his chosen actions? Similarly, can the men at the head of Enron claim that they were inborn with a desire to make a lot of money, and as a result claim that their actions of greed be excused, since God made them greedy? If not, why the inconsistency? The adulterer is universally condemned by all, but maybe his actions should be hailed by some Methodist task force that has decided that black and white Biblical admonitions are too simplistic to apply to our complex modern world. I apologize for my tone, but there exactly does this all end? Assuaging the consciences of the guilty do not help the guilty, but rather condemns them. Romans 12:2 admonishes us : "And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect." (NASB)

God has called us out to be different, not to accept what He clearly in scripture has deemed to be sinful, even though being faithful to Him often makes us appear intolerant and judgmental to our current culture. His truths are perfect and unchanging.

I think the kind of conversation we have been having in this exchange is important. I think the question is, whether we ever manage to agree on this (which seems doubtful), can we grow in our understanding of each other? I appreciate the directness of this e-mail and the arguments that are forcefully articulated.

The discussion in the e-mail of our respective understandings of truth is helpful. The way the e-mail states it --that I do not believe in absolute truth but only truth that each individual arrives at after considering the whole counsel of Scripture-- helps me clarify in my own mind and heart what it is I do believe about absolute truth. Thanks.

The e-mail is wrong about me believing there is little or no absolute truth. I do believe there is absolute truth. But the e-mail is right that I do think each of us has to arrive at it on our own, albeit in dialogue and community with others. The e-mail seems to assume that absolute truth does not need to be personally appropriated, but is somehow obvious to everyone who wants to know it. I do not think this is right. In other words, saying that there is absolute truth does not mean that each person doesn't have to search for it and arrive at his or her own understanding of it.

I think, too, that truth probably must be studied, discussed and discerned in community or our perception of truth becomes too individualistic, but I still think we cannot escape our own personal search for moral discernment, not even by pointing to words written in the Bible as though those words could decide for us. Scripture informs our search; it does not replace the need for it. Not even the Bible frees us from moral responsibility. We cannot simply say something is right or wrong because of one, two, several or a hundred quotes in the Bible. (Although I do think we ought to pay more attention to the things repeated over and over again hundreds of times in the Bible like biblical teachings about the poor and social justice.)

The e-mail is also right that I do think that we have to consider the whole counsel of Scripture, even when there are specific admonitions given in specific verses. Further, while I do think there is absolute truth, I am skeptical of those who think they have it infallibly. To say there is absolute truth does not mean I know it absolutely. In fact, I suspect none of us has a corner on absolute truth, certainly not me.

Part Two, I tried to use two examples to illustrate why we need to consider specific verses and teachings in the light of the whole counsel of Scripture and the deeper meaning of the biblical drama. One was the widespread belief 175 years ago in America that the Bible endorsed slavery. Many, many scholars and believers used verses from the Bible to make a coherent case (given their assumptions about how to appropriate Scripture) for slavery during the early and mid-19th century. The e-mail calls this observation "off the edge." I do not understand why.

If this very conversation were happening in 1842, we would be discussing whether the Bible endorses slavery, not whether it condemns loving relationships between gay and lesbian folk. I used the writing of
Rev. Thorton Stringfellow to illustrate how a reading of specific references and verses in the Bible without attention to the whole counsel of Scripture and the implications of the larger biblical story could be used to make an effective argument for the biblical endorsement of slavery.

I have not been able to find a copy because it is out of print, but
Amazon.com lists a publication entitled: Slavery defended from Scripture, against the attacks of the abolitionists: In a speech delivered before the General Conference of the Methodist Protestant Church, in Baltimore, 1842 by Alexander McCaine. Think of this: Rev. Alexander McCaine made a 28-page speech to the General Conference of the United Methodist Church using Bible verses and references to defend the institution of slavery! I fail to see how this precedent is "off the edge." It seems quite relevant to me. The absolute truth of Scripture --which is what it has to show us about the heart of God-- is larger than any collection of specific verses.

The second example I used was the decision of the United Methodist Church to allow second marriages after divorce in spite of the fact that Jesus himself is quoted in Matthew 19:9 and Mark 10:11 as saying that if someone divorces and marries again he or she is guilty of adultery. The United Methodist Church has come to the conclusion that, in spite of these verses, people should not be denied the comforts and joys of human romantic love as a result of past failed marriages. Although I disagree with the perspective stated in the e-mail about this, I respect the integrity of the argument made in the e-mail: that this is a sign that the United Methodist Church is kowtowing to the dominant culture. The e-mail suggests that if we, as United Methodists, were stronger and more biblical we would not allow second marriages. I disagree but I also clearly understand this argument. It is consistent.

So, let me try another illustration. I Corinthians 33b-36 says: "As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or did the word of God originate with you? Or are you the only ones it has reached?" (NRSV)

This admonition seems pretty direct. Is the fact that our church today allows women to preach, teach, vote at Council meetings, chair committees, and serve as lay leaders another example of kowtowing to culture? Or is there a deeper impulse in Scripture (as becomes clearer in light of the insights of science and medicine about gender differences and sociological understanding of the history of patriarchy) that leads us to the discernment that women are the equals of men in church and society today in spite of this direct admonition? Even the Apostle Paul did not always see the full implications of the radical Gospel he proclaimed, especially in aspects of life --such as patriarchy-- where he had been severely indoctrinated by the culture of which he was part and where he was limited by the scientific understandings he was taught and had available to him. At least Paul did not claim to have a corner on absolute truth and had enough sense to be able to say, "We know only in part ... For now we see through a glass darkly." (I Cor. 13:9,12)

I hope this illustration of the need to consider the whole counsel of Scripture and to prayerfully discern the deeper meaning of the biblical story is not also "off the edge." I would be happy to hear a different understanding of how to appropriate Scripture or a different explanation of this Corinthian passage, but, frankly, I do not find it helpful for someone to merely reject something he or she disagrees with by dismissively calling it "off the edge."

I believe that the biblical writers did not know (and could not be expected to know) what science and medicine are teaching us today. For some men and some women same-gender romantic love is innate and natural. I do not believe that the morality of relationships is determined solely or primarily by the gender of the persons in relationship but by the quality and characteristics of the relationship. While I believe straight people can participate in the discussion, I think gay and lesbian folk need to take the lead in discerning how biblical teachings about romantic love and commitment apply to their community. We have told gay folk for years that any and all expressions of romantic love under any and all circumstances whatsoever are wrong. We have denied them any and all possibilities of the comforts and joys of human romantic love while elevating and celebrating our own commitments and marriages as holy. Now it is time for us to listen instead of assuming we know how other people should live their lives on the basis of a couple of verses of Scripture which need to be restudied in light of new information the biblical writers did not have.

The e-mail raises two additional strong points which need to be thought through. One argument made in the e-mail is that by my logic it would be possible for someone to say that he or she has an innate need to commit adultery, embezzle, or even commit murder. But there is a difference between sexual orientation and innate desires. (I think my discussion of this in the past may have been inadequate and I appreciate this e-mail pushing me to clarify my thinking.)

Many of us are clear about our opposite-gender sexual orientation. Many men know that a loving romantic relationship is only possible for them with a woman. They can and do have intimate caring relationships with other men, but a loving romantic relationship with a man would just not be possible for them. For them, the only possibility of the quality of loving romantic relationship that we celebrate in our marriage vows and elsewhere is with a woman. For many women, the only possibility of a profoundly caring romantic relationship is with a man.

But for those whose sexual orientation is same-gender, (as medicine and science are discovering) the only possibility of the quality of loving romantic relationship we uphold as valuable will be with a person of the same gender. To ask them to fake it by pretending to be romantically drawn to a person of the opposite sex would undermine the very quality of romantic relationship we celebrate, uphold and promote.

The goal remains the same for everyone --a loving relationship with the qualities we all celebrate and uphold. The only thing that is different is the gender of the persons. In this light, the argument about adultery doesn't work. If you deny gay and lesbian people the possibility of committed loving relationships, it seems to me you are actually promoting sexual instability.

The other option is to require gay and lesbian folk to be celibate. While the Apostle Paul considered celibacy a preferred state (I Cor. 7:1-2, 7-8, etc.), I am grateful that he also recognized the need that most of us have for romantic love in order for our lives to be full and complete. (I Cor. 7:9) I think it is wrong for those of us who are straight to claim for ourselves the privilege of romantic love and marriage and then deny it to others.

It is not a matter of innate desire but a matter of a given orientation. If a person were born straight, I would certainly not endorse same-gender sex just for fun. Sex is always meant to be an expression of love. We should not expect either straight or gay people to have sex with people they cannot romantically love. Neither should we mandate celibacy for those who are not called to it or do not voluntarily choose it.

The last important point that the e-mail makes is that we are instructed by Scripture not to be conformed to this world but to be transformed by the renewing of our minds. I want to claim a point of personal privilege on this one. In 1978 when I was being considered for a position at a university, I was asked by the hiring committee to prepare a statement of my vision for the job. I included in my statement the hope, among many others, that gay and lesbian people might be fully included in the life of the university. In 1978 the administration of this university and some people on the hiring committee thought that same-sex orientation was a perversion, as did much of society at the time. The committee finally hired me but not without extensive debate. I risked the possibility of getting a position I very much wanted because of my commitment to inclusion born out of my experience of the transforming love of God. I was not conformed to the world which reject and hated gay and lesbian people but transformed by the renewing of my mind by the grace of God.

In 1978 people were arguing against acceptance of gay folk because "everyone knows it is wrong." Now the argument is that those who oppose the acceptance of gay and lesbian folk must be right because their views are increasingly a minority opinion over against the culture. Friends, you can't have it both ways.

This is clearly not an easy conversation. I am not sure what motivated my dialogue partner to e-mail me originally, but I am glad he did and hope this conversation has been beneficial to him in some way as well. This conversation has been good for me because it reminds me of how dear the Bible is and should be to us and because it has pushed me to think more clearly. I am appreciative.


Yes, let's focus on the family

Several weeks ago I got a note from one of our Sunday School teachers. The children had been studying the story in the Gospel of John of the wedding at Cana that Jesus, his mother, and his disciples attended. In the story, Mary mentions to Jesus that they have run out of wine at the wedding. Jesus answers Mary by saying: "Woman, what have you to do with me? My hour has not yet come." (John 2:4 RSV) The children in the Sunday School class wanted me to explain how it could be that Jesus would speak to his mother this --well-- disrespectfully.

Uh oh.

I piled up a stack of commentaries on my desk this high and started reading. The commentaries had many theories and rationalizations for what Jesus said to his mother, and I passed a few of their ideas onto the Sunday School teacher, but I was left, in my heart or hearts, with the conviction that our precocious Sunday School children were not all wrong. There is something of an edge, or at least a boundary, in Jesus' reply to Mary. George Beasley-Murray says in the Word Bible Commentary for the Gospel of John: "The import of [Jesus'] statement is to declare that [his] service for the kingdom of God is determined solely by his Father; into that area not even his mother can intrude." (p. 35)

In fact, if you read the Gospels with fresh eyes, it seems pretty clear that Jesus' relationship with his family was not always cozy.

It began already, in the Gospel of Luke, Chapter 2, when Jesus was 12 years old. Mary, Joseph and Jesus had gone to Jerusalem for the holidays. Jesus took off without telling his parents where he was going. He disappeared and got into conversations with the rabbis without bothering to let his parents know where he was ... for three days! Three days!! When Mary finally found him, she said: "Child, why have you treated us like this?" and Jesus answered: "Did you not know I must be in my Father's house?" (Luke 2: 41-51)

I have tried imagining what would have happened if I had disappeared for three days when I was 12 and then told my mother I had to be where God wanted me to be. I suspect my mother, pious as she was, would have had her own opinion about where God wanted me.

And Jesus has some pretty remarkable things to say about family:

"Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple." (Luke 14:26)

"Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me." (Matthew 10:37)

"For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one's foes will be members of one's own household." (Matthew 10:35-36)

Then there is the story told in Mark 3:31-35, a story which also appears in Matthew 12 and Luke 8. (The fact that it appears in all three synoptic gospels would suggest it was a particularly important story for the early church.)

Jesus had begun his teaching, preaching and healing ministry when his family -- mother and siblings -- came to fetch him back home. Jesus is teaching in a crowded room, so his family sends in a message to Jesus that they wanted to talk with him. Someone interrupts Jesus and says: "Your mother and your brothers and sisters are outside, asking for you." Jesus responds by pointing at those who are listening to him teach and saying: "Here are my mothers and my brothers [and sisters]. Whoever does the will of God is my brother and sister and mother."

We live in a time when the phrases "pro-family" and "family values" have become partisan political terms. Those who call themselves pro-family obviously mean to suggest that there are others who are anti-family. Those who talk about being pro-family often proclaim themselves pro-family on the basis of their Christian faith.

So if "pro-family" and "family values" are going to be used as political slogans, and Christianity is going to be used to legitimize this agenda, it might be good to know what Jesus had to say about families. You think?

The Gospels make it clear that for Jesus, family was not primarily about biology. Family was about mission. For Jesus, family is not a biological unit based on blood relations but a missional unit based on common commitment and mutual support.

"Who is my family? Whoever does the will of God is my brother and sister and mother."

This understanding of family is made clear in yet another example from the Gospel of Luke .

In Luke 18, a rich ruler comes to Jesus to ask him how he might inherit eternal life. When the ruler pushes Jesus, Jesus finally tells him to sell everything he has, give the money away to the poor and follow him. The rich ruler leaves disappointed because he was very rich and could not manage to give up his wealth.

After this, Peter says to Jesus: "We have given up everything; we have left our homes to follow you."

Jesus replies: "Truly I tell you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not get back very much more in this age, and in the age to come eternal life." (Luke 29-30)

In Mark's version of this saying, Jesus puts it even more dramatically: "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields with persecutions--and in the age to come eternal life." (Mark 10-29-30)

True family is not defined by who physically sired or birthed whom, but by commitment. If our Christian discipleship requires us to leave "natural" family behind, we will gain hundreds of parents, brothers and sister -- our church parents, brothers and sisters-- and all their houses and fields. This is our true family.

It seems to me (let me say this as gently as I can) that those who define family merely in terms of biology -- those who say they want to protect the "traditional" family-- would seem to be, according to Jesus, the ones who are anti-family. Family should never be an excuse to demean or devalue others or to reject loving, caring relationship because they do not fit someone's narrow definition of an acceptable "family" configuration. Jesus' definition of family is much larger and more demanding than caring for --and being in community with-- a nuclear family living in one household.

A poignant expression of all this, I think, is when Jesus hangs on the cross and sees his mother standing there. And he sees his disciple John standing there.

"He said to his mother, 'Woman, here is your son.' Then he said to the disciple, 'Here is your mother.' And from that hour the disciple took her into his own home." (John 19: 26-27)

Mary needed a son. John needed a mother. They became a family. It wasn't blood but shared commitment and mutual support that made them family.

Jesus expands our understanding of family. Our children are not just the children born to us biologically or officially adopted by us, but every child who needs our love. And we care for those children born to us or adopted by us not merely because they are legally ours but because it is part of our mission of serving Christ to love them and care for them. But this narrow definition of nuclear or "traditional" family must not limit our caring for Jesus' much larger family.

Blood ties are a dangerous idol. Blut und Boden --blood and soil -- was a Nazi theme: the idea that what makes us related is biology and nationality. This is far from the teachings of Jesus.

Recently we celebrated Mothers' Day. We should honor every mother ... everyone who has cared for us like a mother, some of whom may not even be women. We honor every father, sister, brother, not just those who are related to us by blood.

Who are my mothers, fathers, sisters, brothers? People of every race and nationality and continent and religion and gender and sexual orientation. People who mutually support one another. People who share a commitment to the kingdom of God. People who share a common hope of a human family feasting together at God's heavenly table. These are my mother, fathers, sisters, brothers.

We do well to love the family given to us by birth or adoption as part of our Christian vocation. But it is those whose maternal, paternal, brotherly and sisterly love is not limited by biology or ethnicity who are --it seems to me-- truly pro-family.