August 6, 2024
By Rev. Dr. Scott Field
A couple of weeks back USA Bishop John Schol traveled to Nigeria to lead what he had called for as a Peace and Reconciliation Conference to address the growing division among Nigerian United Methodists. Multiple sources have described the failure of the attempt and the subsequent vote by Nigerian United Methodist delegates to leave the UMC and join the Global Methodist Church. Bishop Yohanna is going with the Nigerians to the Global Methodist Church and has resigned from the UMC Council of Bishops. Bishop Schol’s visit may have been well-intended or it may have been a knowingly performative attempt to cast Nigerian Methodist traditionalists as bad actors for “dividing the church” – the “bad actor” narrative seems to be the preferred perspective of UM News. The UM Council of Bishops has assigned Bishop John Schol, along with two other bishops, as the interim episcopal leaders in Nigeria, citing, among other things, Bishop Schol’s experience and skill in mediating reconciliation and unity. 
Regardless of previous mediation efforts, the failure of the Episcopal Peace and Reconciliation Visit to Nigeria was as predictable as it was unavoidable.
The developments in Nigeria provide an illustration, in my opinion, of three underlying reasons that traditionalist, orthodox, evangelical Methodists in Africa and elsewhere are leaving the UMC behind in their pursuit of a better future.
- Listening But Not Hearing
In his extemporaneous introductory remarks to a large crowd of agitated Nigerian United Methodists, Bishop Schol explained that he did not come to promote homosexuality, but to listen. Apparently, the visiting bishop did not understand the reason the Nigerian United Methodists were so agitated about the United Methodist General Conference decisions in the first place.
The conflict over human sexuality and gender identity within the UMC spans over 50 years. Bishops and other denominational leaders have often proposed and organized “listening sessions”, attended largely by laity since clergy understandalbe fear for their position if they speak out. The promise to “listen”, however, is now taken to mean, “I’ll let you air your grievances while I think through a way to get around them/you/your opposition to what I’m going to do anyway.” This may be a crude way to “bottom line” the nearly universal outcome of “listening sessions”, but I suspect most who have participated in one or more will already have concluded: the offer to “listen” is often disingenuous. Bishop Schol said he came to listen; apparently, he has not heard or does not respect the consistent voice of the traditionalists in Nigeria, throughout Africa, and elsewhere in the UMC over the past half century.
On the other hand, African traditionalists have been very clear on what they have heard from the USA Bishops, UMC administrative leaders, and, most recently and conclusively, the UM General Conference. Though Bishop Schol said he was not there to promote homosexuality, it was and is THE presenting issue which is driving so many African United Methodists to reconsider their loyalty to the UMC.
Does this mean that the Nigerian Methodists are homophobic haters? Not in the least. Bishop Yohanna, African UMC Bishop assigned to the four annual conferences of the Africa Episcopal Area, spoke after the votes of the Special Session delegates to leave the UMC and join the GMC. He read from the Scriptures (Genesis 2:15-24), affirmed that God created humans as male and female, and said the covenant of marriage is exclusively between a male and a female. The bishop concluded that the decision by the UMC to affirm same-sex marriages is contrary to the will of God as described in the Scriptures. Hence, he said that he affirmed the Nigerian Methodist decision to leave the UMC and would go with them. (Again, apologies for those who are not Facebook-ers, but the video and pictures of Bishop Yohanna’s comments came to me through WhatsApp).
If we step back just a bit, we can see that Bishop Yohanna’s rationale is based not on animus, hatred, or homophobia. In his comments, Bishop Yohanna specifically says that one sin is not worse than another, but that the Scriptures are our authoritative guide. In this, he is quintessentially a Methodist. The Nigerian Methodists are heteronormative because the Scriptures are heteronormative.
John Wesley (the original John Wesley, not the namesake Nigerian Bishop) wrote, “We believe the Scripture to be of God” (“An Earnest Appeal to Men of Reason and Religion”). Wesley also asserted, “be not wise above what is written (1 Corinthians 4:6). Enjoin nothing that the Bible does not clearly enjoin. Forbid nothing that it does not clearly forbid” (Letter to John Dickins, December 26, 1789). “The seeker is called to look for Scripture’s, plain, literal, historical sense (sensus literalis) unless it has a metaphorical level of intent. Even in that case we must consider the metaphor in the plainest sense. The worshiping community reads Scripture for its straightforward, unadorned sense, without pretentious speculations on hidden or allegorical meaning” (Thomas Oden, John Wesley’s Teachings, Vol 1, p.67). Wesley warned, “We are never to depart from the plain, literal sense, unless it implies an absurdity” (Sermon, Of the Church).
The current position of the UMC affirming same-sex marriage, ordaining non-celibate LGBTQIA+ clergy, and consecrating partnered lesbian and gay bishops aligns completely with the agenda of Christian Progressivism that largely discards the historical sense of Scripture. Instead, the Scriptures are understood through the lens of victims and victimizers, the oppressed and the oppressors. As one example, near the conclusion of the recent UMC General Conference, the General Secretary of Archives and History of the UMC, Dr. Ashley Boggan, announced the formation of the Center for LGBTQ+ United Methodist Heritage, through which Queer Methodist history will be actively collected and preserved. Partnered lesbian UM Bishop Karen Oliveto has been announced as the Chair of the new center for LGBTQIA+ UM Heritage.
The message of The NewUMC is loud and clear. Dr. Boggan, who was on the speaking circuit in several UM Annual Conference sessions this past June, authored the book Entangled: A History of American Methodism, Politics, and Sexuality (New Room Books, an imprint of the United Methodist General Board of Higher Education and Ministry, 2018). In the introduction and throughout the book she expresses her concern about the New Christian Right and her reliance on a “queer-theory lens” to tell the story of United Methodism’s traditionalist sexual ethic. As you might guess, given the a priori assumptions of Queer Theory, that traditionalists generally are cast as the oppressors and the LGBTQIA+ community as the oppressed for whom “gospel justice” demands that the traditionalist sexual ethic be expunged from the UM Book of Discipline. We should not be surprised, perhaps, if Pride Month soon becomes part of the UMC Liturgical Calendar alongside Advent/Christmas and Lent/Easter.
The long-belabored observation I am making here is that UMC Progressivism and traditional, orthodox, evangelical, Wesleyanism are two different things and cannot co-exist in the same denomination. “A house divided against itself cannot stand” (Matthew 12:22-28). The Nigerian United Methodists have spoken very clearly on this. They are leaving the United Methodist Church behind for a better future.
- A Noble Lie is Still a Lie
Bishop Schol also said he had not come to Nigeria to talk about regionalization. Regionalization is the organizational plan approved by the recent UM General Conference that divides the denomination into regions with some provisions applicable everywhere and some left to be contextualized by the people in a particular region. Again, the Nigerian United Methodists were having none of that.
True enough, regionalization allows for some level of contextualization for different social and cultural realities. No doubt, Africa is different from the United States, right? However, what is left unsaid in much of this discussion is that while the regionalization plan approved by the General Conference must be ratified by votes of the various UM Annual Conferences around the world within a two-year period, it is uncertain whether the ratification will succeed. Regardless, two denominational realities are in place already for all United Methodists everywhere whether regionalization is ratified or not: the Revised Social Principles adopted at the General Conference, including the new definition of Christian marriage as a relationship between two adults, is already the official stance of the UMC everywhere. No ratification votes are needed. Yes, the subset of an adult man and adult woman is included in that definition, but Christian marriage is no longer, among United Methodists, limited to heterosexual relationships. Further, United Methodist Bishops are bishops of the whole church. The tithes and offerings of local churches which are sent to the Episcopal Fund of the UMC support all the bishops, gay, lesbian, straight, and other. The Nigerian United Methodists have come to understand regionalization as promoted by the UM communications mechanisms as a half-truth. They understand the reality that the NewUMC definition of marriage applies to all United Methodists everywhere, including Nigeria, right now and going forward. The UM Council of Bishops, including partnered gay and lesbian bishops, have authority over the whole church, even Nigeria.
Plato’s Republic is often cited as the source describing how elites in social structures can utilize the “noble lie.” There is a lot of scholarly debate about this, but the main point I am picking up here is that the “noble lie” is a fiction propagated by elites to gather the allegiance or at least overcome the resistance of the “ordinary people.” All stripes of fabrications are offered by leaders in a whole range of settings, including denominational leaders, to tamp down potential conflict and opposition. The curtain is pulled back on the noble lie, however noble it may be, when the “ordinary people” see, hear, and know for themselves the truth of the situation.
The Wesleyan Covenant Association, along with Good News, supported a team of observers at the recent UM General Conference. Notably, a number of the observers came from Africa and reported back directly to Africa, without the “noble lies” of UM leaders. The results are clear: the “official line” is no longer taken to be true without question. Bishop Schol’s assertion that regionalization allows for Nigerians to contextualize their version of Methodism is only partly true. The changed definition of marriage, the aggressive LGBTQIA+ agenda, and the role of bishops over the whole church everywhere not only pull back the curtain on a noble lie from Bishop Schol but undermine his trustworthiness and that of his USA peers overall. Though the WCA and MainstreamUMC are not usually in agreement about very much, Rev. Dr Mark Holland, Executive Director of MainstreamUMC last year wrote that the decision to remove or change longstanding commitments on sexuality, gender, marriage, and ordination in the UM Book of Discipline would likely cause the UMC to lose Africa and the Philippines. And so it seems.
- Africa Rising
Though the United Methodist Church has created, intentionally or not, a financial dependency among African United Methodists, Africa is not for sale. The African Methodists are strong, resilient, innovative and resourceful. They will not trade their faithfulness to the Lord Jesus nor their integrity. They are aware that a house divided cannot stand…so they are, in growing numbers, moving to another house where their faith, their passionate worship, and their bold witness is welcomed, celebrated, and emulated.
AfricaNOW is an initiative of the WCA to assist African United Methodist laity and clergy who have become aware of the decisions by the UM General Conference. Our effort is focused on raising the needed funds for Awareness Campaigns among Methodists in 15 countries and 22 annual conferences. The time is ripe and the investment in these campaigns is critical.
Will you be a partner?
The planning and implementation of these Awareness Campaigns is in the hands of our trusted network of African leaders. The role of the WCA’s AfricaNOW initiative is to gather and provide funds for venues, transportation, meals, and, as needed, housing for Methodists from various areas in Africa to meet for information, prayerful consideration, and networking.
You may be nodding in agreement with these three reasons the “peace and reconciliation” visit of Bishop Schol brought neither peace nor reconciliation. We can do more than agree. By our persistent praying and our financial support, we can have a direct and immediate impact on efforts by our African sisters and brothers who are mobilizing for a better future.
Use the DONATE button to make your AfricaNOW gift, whether large or small. The Awareness Campaigns are underway already and are planned through the fall. Our gifts are needed now.
Thank you, in the Matchless Name of Jesus Christ our Redeemer, for your partnership!