WOMEN’S SERVICE IN THE CHURCH:The Biblical Basis

March 28, 2017 By

NT Wright in his article here sums up his exegetical study of Scripture with this conclusion:

“I believe we have seriously misread the relevant passages in the New Testament, no doubt not least through a long process of assumption, tradition, and all kinds of post-biblical and sub-biblical attitudes that have crept in to Christianity. Just as I think we need radically to change our traditional pictures of the afterlife, away from the mediaeval models and back to the biblical ones, so we need radically to change our traditional pictures both of what men and women are and how they relate to one another within the church and indeed of what the Bible says on this subject. I do wonder, sometimes, if those who present radical challenges to Christianity have been all the more eager to make out that the Bible says certain things about women, as an excuse for claiming that Christianity in general is a wicked thing and we ought to abandon it. Of course, there have been plenty of Christians who have given outsiders plenty of chances to make that sort of comment. But perhaps in our generation we have an opportunity to take a large step back in the right direction.”

La Postura de la Iglesia Metodista Libre sobre Inmigración

March 28, 2017 By

in English

Comisión de Estudio Doctrinal (SCOD 2013) Obispo David Roller y Dr. Bruce Cromwell

Al acercarnos al tema de la inmigración nos damos cuenta de una tensión fundamental entre nuestro deseo de cuidar a todas las personas y nuestro deseo de respeto el derecho de los gobiernos de establecer leyes y de mantener una política económica. Ambos son impulsos legítimos, pero ambos deseos están sujetos a los principios de Dios extraídos de la narración bíblica. Si, como sugeriremos a continuación, el mandato a cuidar a las personas se halla en una categoría diferente y superior al derecho del gobierno de restringir la inmigración, entonces monitoreamos las leyes del gobierno que crean fricción con el mandato de cuidar a las personas (ver “A, “B” y “E” de 2011 Libro de Disciplina ¶ 3221, edición de 2015) y abogamos para cambiar tanto nuestras acciones como nuestras leyes (“C” y “D” del mismo párrafo).

Las leyes de inmigración están íntimamente relacionadas con la ciudadanía (solamente los no ciudadanos están sujetos a las leyes de inmigración) y la ciudadanía es un concepto del gobierno basado, a su vez, en las realidades del nacimiento. Las dos realidades de nacimiento opuestas como bases legítimas de la ciudadanía son “Jus Soli” (derecho a la ciudadanía del suelo, es decir, por derecho de nacimiento) y “Jus Sanguinis” (derecho de la sangre, es decir por los padres). En el primero, la ciudadanía se basa en el lugar de nacimiento y en el segundo se basa en la ciudadanía de los padres.

“RE-DEFINING” MARRIAGE

March 28, 2017 By dwayman

May 14, 2012 by Dr. David Kendall

Last week our President announced the end of his personal evolution of thought on same-sex marriage by endorsing it.   He acknowledges the deeply divisive nature of the issue and thus the differing conclusions to which others have, and will, come.  He grounded his conclusions in a love ethic that endeavors to practice the Golden Rule and claimed that his thinking is rooted in our common Judeo-Christian heritage.  Of course, many others disagree, respectfully or not.  I am among those who disagree, respectfully.

What has fascinated me most is the way the question has been framed, in a way which involves a logical fallacy—if anyone really cares about such things—and also virtually precludes discussion.

The President’s announcement brought adulation and praise from many.  Almost without exception (I didn’t see any) the praise came because our President took a stand for equality and for the freedom of people to choose for themselves.  The President affirmed “marriage equality” and the individual’s right to choose whom to love and marry.  There you have it—it’s a question of equality and freedom.  Who can argue against such things?  Who wants to stand up and say, “I do not believe all people alike should be able to marry!”?  Or, “I believe someone other than you should decide whom you can love and marry!”?

But this way of framing the question “begs’ the question (the logical fallacy).  To “beg” the question is to assume a part of what you want to prove as a basis for proving it. 

HUMAN SEXUALITY – BOARD OF BISHOPS

March 28, 2017 By dwayman

THE FREE METHODIST CHURCH ON HUMAN SEXUALITY

Board of Bishops
Free Methodist Church-USA

The position of the Free Methodist Church (FMC) is clear and straightforward. We embrace the Bible’s portrayal of marriage as depicted in Genesis, and affirmed throughout the Scriptures. The plan of God from the beginning provides for the heterosexual union of a man and a woman in a bond of life-long covenant faithfulness.

In our Membership Covenant, members of the FMC commit to honor and support God-ordained institutions, among which are marriage and family. The “marriage” cited here reflects that found in our Scriptures (Par. 159, p. 22, 2015 Book of Discipline).

Our understanding and commitments are further elaborated in chapter three of 2015 Book of Discipline (Paragraph 3311.A, pp. 53-54). Several comments in relation to these teachings seem appropriate.

As we are all aware, the Bible’s view of normative sexuality now conflicts openly and directly with the prevailing norms of our culture. Over the last years, the President of the United States changed his mind on same-sex marriage, the Legislatures of many states change their laws, and the Supreme Court ruled that marriage between same-sex couples is legal. Behind these recent shifts stands the assumption that sexual identity, practice and lifestyle now rise to the level of human rights and equal justice.

Along the way, the FMC, not least the Board of Bishops (BoB), has responded consistently in affirming continuing commitment to our Scriptures both on matters of sexuality per se and on our mission in the world God loves and redeems.

RELATIONSHIPS, SEXUALITY and CULTURE

March 28, 2017 By dwayman

An Exegetical Framework for Romans 1:18-32 The Decomposition of Human Persons, Relationships, Sexuality, and Culture by Bishop David W. Kendall

Romans 1:18-32 is one of the key texts that clearly teaches that same sex relationships are contrary to God’s plan for human life, a sign of the disorder in the human person, and of the disintegration and decomposition of the creation.

It is important to understand this text for several reasons. First, there are few and perhaps no texts in either testament that speak as directly and clearly about sexual relations between members of the same sex. Second, this text is often cited either to corroborate or to correct a view of sexuality that the text does not, in fact, reflect or teach. Third, to understand clearly what Paul is asserting here can help us respond to same sex identity, orientation and relationships in ways that are more truthful and gracious than is most common, and in ways that allow the gospel to be good news indeed.

Broad Contextual Considerations
In the immediate foreground of the passage are these famous and powerful declarations:

16 For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.

17 For in it the righteousness of God is revealed through faith for faith; as it is written, “The one who is righteous will live by faith.”

THE MUTUAL SPIRITUAL BENEFIT

March 27, 2017 By dwayman

In the E3 conferences, our bishops explained that missions is not one way, but that God is doing a mighty work in bringing people from all over the world to be our neighbors.  Many of these are Christians, while others come with varying beliefs and degrees of openness to Christ.

As our churches become increasingly multicultural we are preparing for our unity in eternity when “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb.” (Rev. 7:9).

What are you doing to become one with all those of the various nations, languages, and tribes that are immigrating to our country?

HOMOSEXUALITY ACCORDING TO THE BIBLE

December 21, 2016 By dwayman

By David R. Bauer

Like all Christian bodies, the Free Methodist Church is presently confronted with the necessity of responding to strong cultural pressures to accept homosexual relationships, especially those described as “monogamous, covenantal partnerships.” The recent move to legalize “gay marriage” in many states (and nations) has provided the impetus to address this matter with urgency, intentionality, and careful deliberation.

The biblical understanding and evaluation of homosexuality stand at the center of the Church’s response. This centrality of the Bible in the current discussion stems from two considerations. First, the Christian Church in general and the Free Methodist Church in particular hold the Bible to be the ultimate authority in all matters pertaining to faith and conduct. Indeed, the refusal to accept homosexuality in the Christian tradition throughout history derives from the biblical witness. Second, the Bible’s consistent negative appraisal of homosexuality is the primary obstacle to the acceptance of homosexuality by the majority of contemporary Christians and Christian bodies.

A proper examination of the biblical position will be sensitive to both exegetical and hermeneutical issues. In an effort to acknowledge the historical and incarnational character of the Scriptures, an appropriate examination will carefully pursue the exegesis, or interpretation, of relevant passages in order to ascertain how the inspired authors intended that the original readers in their own historical contexts should understand these passages. But such an examination will recognize also that the Bible is more than an amalgam of passages. The Bible is canonical Scripture,

THE FREE METHODIST POSITION ON IMMIGRATION by Bishop David Roller and Bruce Cromwell

December 21, 2016 By dwayman

en español

SCOD 2013
Bishop David Roller and Bruce Cromwell

At the heart of the arguments surrounding immigration matters is a fundamental tension between our desire to care for all persons and our respect for the rights of the state to establish laws, including economic policy. Both are legitimate impulses but their position, vis-à-vis each other, is subject to God’s principles extracted from the Scriptural narrative. If, as we will suggest below, the desire to care for persons is a different and higher category than the state’s right to restrict immigration, then we monitor laws of the state that create friction with the mandate to care for persons (see “A,” “B,” & “E” from 2011 Book of Discipline ¶ 3221) and we advocate to change the behaviors and laws in question (“C” and “D” from the same paragraph).

Immigration laws are based on citizenship (only non-citizens are subject to a particular state’s immigration laws), which is a concept of the state based, in turn, on birth realities. The two opposing birth realities for granting citizenship are “Jus Soli” (right of the soil or birthright citizenship) and “Jus Sanguinis” (right of blood). In the former, citizenship is based on place-of- birth and in the latter it’s based on parent’s citizenship. Jus Sanguinis was Roman law but has gradually lost favor to Jus Soli, especially in the New World.

Both of these rationales, one’s place of birth and parent’s citizenship,