Centrist United Methodists believe that questions related to same-sex sexual behavior are not important enough to divide over. They want all sides to compromise for the sake of unity.
If I’m reading the signs correctly, however, these Methodists have settled on their best argument for convincing people like me that we’re overreacting: Regardless our personal convictions about the subject, it doesn’t rise to the level of orthodoxy or, as one writer put it this week, “core doctrine,” to which the creeds and ecumenical councils bear witness. Core doctrine relates mostly to the Trinity and the Incarnation. (I blogged about this argument in July, the last time, I think, I addressed anything pertaining to LGBT issues on this blog.)
While the main point of this blog post from “Via Media Methodists” isn’t directly related to this argument, the author, Drew McIntyre, implies that there’s something unseemly in arguing about homosexuality when we have bigger theological fish to fry. As Rev. McIntyre wrote in response to one commenter, Casey:
To answer your question, I would say that my experience with progressives and conservatives, in addition to denominational leaders, is that almost no one wants to actually talk about first things, i.e. doctrine… Progressives generally tell me that doctrine is a distraction and evangelicals regularly tell me that their arguments about sexuality are doctrinal in nature (which I reject). I’m more concerned that we have ordained unitarians collecting salaries in UMC pulpits than anything to do with the discussion about sexuality (where I believe there is room, unlike core doctrine, for compromise), but on that score I am a lone voice crying out in the wilderness.
On an evangelical United Methodist Facebook page, where McIntyre linked to his post, I wrote the following:
If you’ll allow a schismatic, anti-VMM [Via Media Methodist] Methodist like myself to throw a wet blanket on this discussion, I share the concerns of your commenter, Casey, who wonders why biblical arguments over sexuality are “superficial” and somehow less important than “core doctrine.”
It’s almost as if you (and some of your fellow VMM colleagues with whom I’ve disagreed) don’t grasp what conservatives believe is at stake in the argument about sexuality. And don’t misunderstand: I’m happy for you to disagree with my (or our, if I may be so bold) interpretation of scripture.
I’m not asking you to agree, only to understand why we don’t believe compromise is possible on this issue: From our perspective, nothing less than eternity potentially hangs in the balance. I don’t know how else to read and interpret Paul’s words in 1 Corinthians 5 and 6, for example. The man committing sexual sin (incest in this case) without remorse or repentance is on a path, Paul believes, that leads to hell. So for the sake of the man’s soul, he urges the church to expel him at least in the short run, “so that his spirit may be saved in the day of the Lord.”
Suppose the church at Corinth disobeyed Paul’s words and continued to tolerate the man’s behavior? Would Paul have been O.K. with that? Would he have said, “Sexual sin doesn’t relate to core doctrine, so we can agree to disagree”? It’s incomprehensible, given both the content and tone of his words there.
And I haven’t touched on his direct words about same-sex sexual behavior in chapter 6.
I hope you see the point. If “my side” is right about homosexuality, it can’t be a matter of indifference, or a secondary matter, or something about which we can compromise. The stakes are too high for us.
And you would say, “Yes, but ‘your side’ is wrong.” And I would say, “No, we’re not, and here’s why.” And then we’d both have to do what? Argue the Bible, our ultimate authority on this and any other question pertaining to Christian faith. What’s superficial about that?
Now, you say in response to Casey that we conservatives (along with progressives) just “assert” our vision of biblical interpretation (whatever that means), without arguing it. Speaking for myself I’m happy to argue in depth with anyone about why our particular church doctrine on this issue (such as it is) needs to remain unchanged.
I probably should have put “schismatic” in scare quotes above, although that’s what we traditionalists are often accused of being. It’s a strange schismatic who simply wants to preserve church doctrine!
To my comment, however, McIntyre reiterated his objection that core doctrine is defined by
the creeds and ecumenical councils (so, in particular, the Trinity and Incarnation). I believe these are definitive for Christian self-understanding in a unique way. Where the conservatives in our church lose me because of inconsistency is that they have never, to my knowledge, threatened schism over rampant divorce among UMC clergy and laity alike. Stand on the Bible if you like, but if you want to be a traditionalist about sex and relationships, at least be consistent. At least Rome and the Orthodox include their opposition to SSM within a coherent sexual ethic that takes divorce seriously and values celibacy.
In the first paragraph of my response below, I attempt to show that the argument about divorce is a red herring: good arguments don’t depend on the perceived consistency of the person making them. Then I argue that issues pertaining to divorce and remarriage aren’t in the same category as homosexual practice, anyway.
First, two wrongs don’t make a right, as you know. Even if we’re hypocrites, it doesn’t mean we’re wrong. I could be a hypocrite on marriage and divorce and yet everything I say above (and much more besides) about same-sex sexual behavior could be true. A good argument doesn’t depend on the virtue or consistency of the person making it. That’s the beauty of logic and reason.
Second, and more importantly, you know as well as I do that the New Testament, including Jesus’ own words, permits divorce (and most of us would say remarriage) in at least some cases. (Even the Catholics and Orthodox recognize this, however they define it.) And I’m unaware of Protestants arguing that even remarriage after an illicit divorce constitutes a state of continual sinning (every time, for instance, the couple has sex). Even remarriage after illicit divorce is still marriage, as Jesus himself implicitly acknowledges in his conversation with the Samaritan woman in John 4. And marriage is good.
Regardless, both of us agree that God’s grace abounds even in tragic situations in which marriages fall apart. But please notice: contrary to what progressives are saying about homosexual practice, none of us Methodists is saying that divorce is good, that it honors God, that it’s something that God blesses, that it’s something God encourages and wants to see more of! No, we recognize the tragedy of divorce; indeed, I hope, the sinfulness of it (even as we recognize that God’s grace prevails). I do. I preach against divorce. I counsel against divorce in most cases.
Finally, you say that “core doctrine” consists of creeds and ecumenical councils. I know… I’ve read you and your VMM colleagues making this argument many times. I disagree in this sense: We’re Protestants in part because we recognize that no creed or ecumenical council carries the same weight as scripture. We acknowledge creeds and councils only inasmuch as they conform to scripture and express biblical truth. Regardless, they are not our ultimate authority.
So while I share your concern about having “ordained unitarians collecting salaries in UMC pulpits,” we’re not Trinitarians because the Nicene Creed tells us to be: it’s because we believe that God-as-Trinity emerges from our best understanding of scripture, as the council itself recognized. Nicaea was, according to my (Catholic) History of Christian Thought professor, an exegetical debate, centered squarely on scripture, as it should have been.