January 20, 2023 Update: I have tried to wave people away from this chart created in 2021 because it was based mostly on the Draft Book of Doctrines and Discipline (an early WCA draft), not the later Transitional Book of Doctrines and Discipline (the actual Discipline in force for the GMC). But it keeps getting shared via social media.
This updated Version 1.6 is keyed to the Transitional Book of Doctrines and Discipline of the GMC and the current status of the United Methodist Church.
by Chris Ritter
| v. 1.6 | United Methodist Church | Global Methodist Church |
| General Conference, AC, District Structures? | Yes. Annual conference and district boundaries likely will be adjusted in many locations following the separation. | Yes. Annual conference and district boundaries will be new in many places. |
| Boards and Agencies? | Inherits the current 13 general boards and agencies. | New, leaner general church structure with a single connectional operations officer over all. |
| Name? | The United Methodist Church | The Global Methodist Church |
| Can a local church leave? | A process of disaffiliation expires in 2023. Most forms of exit are limited, granted at the discretion of the conference, and require various forms of payment. | Yes, after a 90-day period of discernment. No exit fee. The denomination can also disaffiliate a local church involuntarily if it is advancing doctrines contrary to the Discipline, after attempts at correction. |
| Trust Clause on Local Church Properties? | Local church property held in trust for the annual conference. | Local church property is owned by the local church. There is no trust clause. |
| Global in Nature? | Yes. (U.S., Western Europe, Philippines, and Africa) | Yes. (U.S., Eastern Europe, Philippines, and Africa). Some autonomous Methodist bodies in Latin America and Asia have indicated an interest in joining, but this process will likely take time. |
| Openly Non-celibate homosexual or Transgender Bishops and Clergy? | The UMC has two openly gay bishops and the number of openly gay clergy may number in the hundreds. While this is officially banned in the Book of Discipline, many feel this ban will be officially lifted in 2024. | No |
| Clergy Performing Same-Sex Weddings? | While this is currently banned in the UMC Discipline, it is practiced by clergy and bishops, varying by region. Many believe the ban will be lifted officially in 2024. | No |
| Female Clergy at All Levels of Leadership? | Yes | Yes |
| Clergy Deployment | Ordained elders guaranteed an appointment, and the local church guaranteed a pastor of the bishop’s choosing– with consultation. | Collaborative appointment system where church lay leaders have a bigger voice in the appointment. No guaranteed appointments for clergy. |
| Ordination | Elders and Deacons are separate orders. Commissioning is a step toward ordination in both orders. Many/most clergy are non-ordained, licensed local pastors with limited sacramental authority. Deacons do not normally have sacramental authority. | The GMC returns to the pre-1992 Methodist understanding that elders are first ordained as deacons. Former UM local pastors will be eligible for ordination as deacons. When they have completed course of study they may pursue elder’s orders. There will be permanent deacons and deacons on their way to becoming elders. Deacons have sacramental authority within their place of assignment. |
| Bishops | Yes. Bishops for life (in the U.S). Selected by Jurisdictional/Central Conferences and paid by General Church. | Yes. Details to be decided at the convening conference. Two bishops formerly serving the UMC have been received as active bishops in the GMC. |
| District Superintendents? | Yes. Appointed by the bishop. | Presiding Elders (the historic term for DS’s) may also serve a local church. Presiding elders are selected by the bishop. |
| Clergy Appointment Length? | One year at a time. | Open-ended. |
| Clergy Pensions? | Administered by Wespath | Administered by Wespath |
| Apportionments? | Yes. | Technically, no. But there will be connectional funding participating churches will be required to pay. There is a 1.5% cap on general church connectional funding (as a percentage of local church income). Payments to the annual conference are capped at 5%. In some places, this might mean the cost is about half that of the UMC. |
| Position on Abortion | “The beginning of life and the ending of life are the God-given boundaries of human existence. While individuals have always had some degree of control over when they would die, they now have the awesome power to determine when and even whether new individuals will be born. Our belief in the sanctity of unborn human life makes us reluctant to approve abortion. But we are equally bound to respect the sacredness of the life and well-being of the mother and the unborn child. We recognize tragic conflicts of life with life that may justify abortion, and in such cases we support the legal option of abortion under proper medical procedures by certified medical providers. We support parental, guardian, or other responsible adult notification and consent before abortions can be performed on girls who have not yet reached the age of legal adulthood. We cannot affirm abortion as an acceptable means of birth control, and we unconditionally reject it as a means of gender selection or eugenics (see Resolution 3184). We oppose the use of late-term abortion known as dilation and extraction (partial-birth abortion) and call for the end of this practice except when the physical life of the mother is in danger and no other medical procedure is available, or in the case of severe fetal anomalies incompatible with life. This procedure shall be performed only by certified medical providers. Before providing their services, abortion providers should be required to offer women the option of anesthesia. We call all Christians to a searching and prayerful inquiry into the sorts of conditions that may cause them to consider abortion. We entrust God to provide guidance, wisdom, and discernment to those facing an unintended pregnancy. The Church shall offer ministries to reduce unintended pregnancies. We commit our Church to continue to provide nurturing ministries to those who terminate a pregnancy, to those in the midst of a crisis pregnancy, and to those who give birth. We mourn and are committed to promoting the diminishment of high abortion rates. The Church shall encourage ministries to reduce unintended pregnancies such as comprehensive, age-appropriate sexuality education, advocacy in regard to contraception, and support of initiatives that enhance the quality of life for all women and girls around the globe. Young adult women disproportionately face situations in which they feel that they have no choice due to financial, educational, relational, or other circumstances beyond their control. The Church and its local congregations and campus ministries should be in the forefront of supporting existing ministries and developing new ministries that help such women in their communities. They should also support those crisis pregnancy centers and pregnancy resource centers that compassionately help women explore all options related to unplanned pregnancy. We particularly encourage the Church, the government, and social service agencies to support and facilitate the option of adoption. (See ¶ 161L.) We affirm and encourage the Church to assist the ministry of crisis pregnancy centers and pregnancy resource centers that compassionately help women find feasible alternatives to abortion. Governmental laws and regulations do not provide all the guidance required by the informed Christian conscience. Therefore, a decision concerning abortion should be made only after thoughtful and prayerful consideration by the parties involved, with medical, family, pastoral, and other appropriate counsel.” The following update has been proposed to General Conference by the General Board of Church and Society and will be considered in 2024: K. Reproductive Health and Abortion We support the provision of comprehensive, age-appropriate education for sexual health, as well as access to consistent, effective, and affordable contraception. We also affirm ministries and initiatives aimed at promoting reproductive health and enhancing the quality of life for women and girls. Because of the dangers and risks involved in childbearing, we believe that women and girls should have consistent access to gynecological care. We, therefore, urge governments, businesses, churches, and other civic institutions to make access to prevention education, medical check-ups, treatment, and counseling high priorities for women and girls of childbearing age. Our commitment to the sanctity of human life makes us reluctant to condone abortion. We unconditionally reject it as an acceptable means of birth control or a mechanism for gender selection and other forms of eugenics. We support measures requiring parental, guardian or other responsible adult notification and consent before abortions can be performed on girls who have not yet reached the age of legal adulthood, except in cases of alleged incest. We oppose late-term or partial-birth abortion, a process also known as dilation and extraction. We call for the end to this practice, except when the life of the mother is in danger, no other medical treatments are feasible, or when severe abnormalities threaten the viability of the fetus. We recognize that these and other tragic conflicts of life with life may justify decisions to terminate the life of a fetus. In these limited circumstances, we support the legal option of abortion and insist that such procedures be performed by trained medical providers in clean and safe settings. We urge all those considering abortions to seek appropriate medical advice and pastoral counseling and to engage in searching, prayerful inquiries into other alternatives, such as making babies available for adoption. We pray for those facing unintended pregnancies and offer our prayers and support as they attempt to discern God’s will and seek God’s wisdom and guidance. Regardless of the circumstances in which someone might get an abortion, we do not condone bullying or shaming people for their decisions or actions. We acknowledge that young women of childbearing age frequently report that they lack the ability to make meaningful life choices or exercise effective control over their own lives. We challenge pastors, congregations, campus ministries, and others to be at the forefront of efforts to empower these young women. Additionally, we support resource centers that offer compassionate care and help women explore alternatives to abortion. We recognize that access to reproductive health services is too often limited by economic factors. Women living in poverty are often unable to make choices about when to become pregnant or about the size of their families. They also lack access to safe prenatal and postnatal care. Such a lack of agency perpetuates cycles of poverty by restricting the ability of women to participate in the workforce and by increasing the strain on scarce family resources. We support policies and programs that extend reproductive health services to women in economically challenged areas. We support the use of a variety of reproductive strategies for those desiring to have children, including fertility treatments, in vitro fertilization (IVF), embryo or sperm donation, surrogacy, and others. We believe the decision whether to use reproductive alternatives is best left to those considering the use of these options, in consultation with their health care providers. In all instances, the use of reproductive alternatives should be in keeping with the highest ethical standards, prioritizing the health and well-being of both women and children. | “The sacredness of all life compels us to resist the practice of abortion except in the cases of tragic conflicts of life against life when the wellbeing of the mother and the child are at stake. We do not accept abortion as a means of birth control or gender selection, and we call upon all Christians as disciples of the Lord of Life to prayerfully consider how we can support those women facing unintended pregnancies without adequate care, counsel, or resources (Exodus 22:23-23, Psalm 139:13-16, James 1:27).” |
| Theology | “Our Theological Task” interprets how Scripture, Tradition, Reason, and Experience are sources of the theological journey of the UMC. Older statements of faith are listed as doctrinal standards and placed under a restrictive rule that makes them difficult to change (if not as difficult to ignore): The Articles of Religion of the Methodist Church, the EUB Confession of Faith, The Standard Sermons of John Wesley, the General Rules of the United Societies, and Wesley’s Explanatory Notes on the New Testament. | Doctrinal standards are ranked (1) Holy Scripture: The 66 books of the Old and New Testaments, (2) Foundational Documents: Apostle’s Creed, Nicene Creed, and Definition of Chalcedon. (3) Constitutive Standards: Methodist Articles of Religion, EUB Confession of Faith, (4) Normative Wesleyan Standards: Standard Sermons of John Wesley, Wesley’s Explanatory Notes on the New Testament. |
People Need Jesus 
Thank you for the succinct chart – I knew most of this because my conservative pastor son-in-law has been keeping me in the loop, but this really puts it all out there for people to see the major differences.
How would the Global Methodist Church and the United Methodist church be connected? Since the name “Methodist” is in both names I’m thinking there must be a connection.
Thanks for the question, Bonnie. There are currently 80 Methodist denominations, including Free Methodists, Africa Methodist Episcopal Church, and Christian Methodist Episcopal Church. But these are not connected except by ecumenical partnerships. There is talk of the UMC and GMC sharing in disaster relief and clergy pensions.
No need to share disaster relief and pension since they have already split and different interpretation of Bible.
Very helpful comparison chart. I would add one more item – Retired Elders – UMC => Voting member of Annual Conference; GMC => Voting member of Annual Conference for only the first seven years after retirement. (re: Para. 416 Transition Book of Doctrines and Discipline).
If post-separation church is leaving the traditional UMC as it has been known and want to be so liberal and not follow John Wesley in their beliefs and disciplines why are they keeping the Traditional UMC symbol(cross with flame) and the more Traditional valued UMC(now Global UMC)the ones making a new symbol for themselves?
Great question, Belinda. A special General Conference was held in May 2019 to settle the issues around human sexuality. The traditional view was upheld. Many conferences in the U.S. protested this action and traditionalists concluded that the institution is not reformable. Progressives generally do not intend the leave the UMC and there is not really a way for force this. So the Protocol agreement involves those who agree with current teaching to leave. It seems backwards, I know!
Belinda, this is not about following Wesley. I support the 25 Articles of Methodism and affirm the Apostles and Nicene Creeds, but strongly oppose the Traditional Plan. I don’t want John Shelby Spong’s theology any more than I want Franklin Graham’s theology in my church.
John, there is no one in the GMC or WCA who thinks we will be adopting Franklin Graham’s theology. We are intent on continuing Wesleyanism, as John Wesley first articulated it.
this is my question eversince
I have been a Methodist alll my life.(85 years). I would be a Baptist, but they would accept Methodist baptism, so all of us stayed Methodist. I never could tell the difference, but the amount of water used in baptism. There are lots of differences today. Some are not Inmy Bible. Wonder which church my Christ would lead in? HE came to save us sinners!
Thanks for the chart, it is helpful and informative.
I just don’t understand why people say, I was born or have been Methodist all my life? As if Methodist dead for them on the cross.
I think we should practice the New Testament Baptism as the apostles did it rather than just following our own preferences.
Thank you Tammy. This is very helpful.
I guess the Methodist Church has to take a stand on today’s issues, ie abortion, the LBGQ, Trans, and women in leadership rolls. I just pray that kindness, compassion, and understanding also play a major roll.
I’m deeply concerned that we’ve side-stepped the John Wesley way, and shredded our book of discipline! God help us decide YOUR way! This is part of the last days!
Thank you, very helpful comparison chart. From what we observe it is clear the founders of the GMC are heavily influenced by the situation in the US UMC. The situation UMC outside the US is completely different. The proposals regarding the abolition of the Trust Clause are problematic for Africa, Europe, Philippines. Similarly, changes in surgeries or the issue of appointment. Can anyone imagine the GMC GC approving candidates for bishops? And how will they select them? It will probably only be those who are somehow known to the leaders of the new denomination. And there are many such problems. In our opinion, the new GMC should take over the BOD of the UMC and make adjustments here at the next GC.
We ahould all be independent churchs. Holding title to our property inside an association much like Southern Baptist but teaching the Methodist way.
I am pleased to see this comparison chart. I think the GMC still has a ways to go in ensuring they don’t repeat the failures of the UMC. Charges should have absolute input on who their pastor is, with Bishop’s approval. I would rather see a pool system where pastors could avail themselves to charges looking for new pastoral leadership. Kind of like Indeed or Monster on a much smaller denominational scale.
Presiding Elders should be given very limited scope and authority to get too deep in the weeds on charge management. Find me a pastor who has had a successful relationship with a DS and I’ll show you a “company man,” rather than a Sheperd leading a flock.
I’m a bit confused about the selection of Bishops. I would think Annual Conferences would nominate candidates to General Conference for approval and appointment, not the other way around.
Very glad to see the GMC’s positive position on Abortion. The 2016 Book of Discipline is about a clear as much on this deeply concerning issue, though it’s pretty clear it supports abortion rights, not human rights.
“Position on Abortion” seems a little odd given the other items in the comparison chart? I guess I’d wonder why “Divorce,” isn’t up there as well (and I don’t know the stance of the GMC on divorce).
Thanks, Sky. I included this as a point of difference in which people seem to have a lot of interest.
Gotcha. Thanks for replying.
The written stance on abortion says life begins at conception and ending a pregnancy ends this life. Will this stay the exact wording and absolutely oppose abortion. Will there be added jargon as is in the 2016 UMC book of discipline which I call double speak.
According to their Transitional Book of Discipline (?), the GMC has no official position on divorce. Considering they’re trying to build on current UMC congregations, I imagine taking a hard line on divorce would be a limiting factor in attracting dissident churches.
Jesus is the ultimate judge and we are suppose to work on following HIS teachings.
The idea that we would conflate abortion with divorce tells you all you need to know about the difference in the two Methodisms.
I’m curious – where did I conflate abortion with divorce? Or for that matter, with any of the other issues listed?
It appeared that you tied one to the other when you wrote that since the stance on abortion is listed, you would suspect divorce should be there as well. From your question I will assume that was not your intent. Thanks for allowing me to explain.
Most certainly. Peace and a blessed weekend.
Will there be any comingling of monies, boards, conferences, or any other such mingling?
There are discussions about sharing UMCOR as a disaster response ministry. Any partnerships would be the nature of those ecumenical partnerships that most denominations have with one another.
you might add “logo’s” – both look like they were sketched on a napkin. Both are, or will be, jettisoned by churches with money to put toward marketing and logo design.
I imagine you will not publish this comment but here goes.
80% of it is accurate of course but it has three blind spots.
First, the sections on the beliefs of the post-separation UMC on abortion and pluralism are pure conjecture and have nothing to do with the Protocol.
Second, it leaves out contrasting information that is less of a selling point such as the new section of the GMC Discipline on “congregational fidelity.”
Third, it implies that this is a binary choice between two destinies, a narrative which I do not agree with (the Protocol allows for the gracious exit of more than one denomination, a “traditionalist” denomination and a “progressive” denomination).
In short, it is a simple and persuasive chart but it is clearly biased.
Thanks for reading and commenting, Steve. I worked to make the information objective and “non-partisan.” Of course, you and I both have our biases. As to your first concern, we really don’t have to guess much on the abortion issue. The new draft of Social Principles tells us where the General Board of Church and Society would like to go on this. Their major obstacle has been the conservative caucus. It is reasonable to assume they will have an easier time getting their way once a significant group of traditionalists departs. The GMC statement on abortion comes from work done by WCA. Nothing is set in stone, but I don’t know of any serious observer claiming there will not be divergence among the two denominations on this issue. Theology is a little more difficult to nail down. I based my assumptions on “big tent” language used by those planning the psUMC and theological discussions happening on the GMC side. I stand by my work here. As to your second point, there is a lot of information that did not make it into this chart (which aims at providing a simple comparison). It sounds like there is a specific concern that you have related to the GMC. The section you cite is in the Transitional BOD which is intended to govern the GMC in the two years between formation and the Convening General Conference. The goal the transitions BOD is to keep things operating in a stable way until a BOD can be formally approved. Related to your third point, I stand by my prediction that there will be two primary groups coming out of the Protocol. The LMX, for instance, has not attracted the 100 congregations needed to start a thoroughly progressive Methodist denomination. Even if they did, they do not qualify for the Protocol because they were formed before the Protocol passed. If facts on the ground change, I am happy to make adjustments to the chart. But at this point it looks like a binary choice as described. Thanks again for taking time to read and comment.
I understand what you are saying and can certainly agree to disagree. I appreciate your dialogue here.
I, too, stand by my observations as a centrist that wishes to stay in the UMC and have put my concerns in the form of an open letter, for the purpose of putting an alternative out there. I am not condemning your chart, I am simply pointing out that it is intended to persuade people to leave our denomination and written with that strategy. People should read it with that in mind, and compare it with other ideas.
Here’s my open letter:
http://stevewestsmusings.blogspot.com/2021/07/an-open-letter-to-chris-ritter.html?m=1
Dear Steve,
I can check one item off my list of life goals. I have now had an “Open Letter” addressed to me. United Methodist world has no shortage of open letters these days. But we don’t hold a candle to the first Methodists. As he changed the Christian landscape of his day, Wesley wrote and received dozens of public letters. And now, the landscape is shifting once again. I appreciate you taking the time to read and write about my Two Methodisms Comparison Chart.
The chart originated as a conversation tool for the leaders of the church I am appointed to serve. Our church council required a side-by-side comparison of what might likely emerge from the Feinberg Separation Protocol’s adoption. It was only after receiving repeated requests from outside my congregation that I decided to share it online. What began as an afterthought turned into the most read post of the year. People are sharing it so widely, I suppose, because they are hungry for accessible information.
I tried to make the chart as objective as possible. When it was first released, different folks took issue with this or that detail. I incorporated these suggestions into the chart through five revisions. While I remain open and grateful to constructive critique, I stand by my work. You own comments on the chart are there on the post for all to read and consider.
I was a bit surprised you chose an open letter to refute the chart. The obvious response to a chart you deem defective is to produce a chart that you feel is not. But you seem opposed to a side-by-side comparison of the UMC and GMC at all. Does the Protocol present us with a binary choice? So far, I believe it does. While it is possible that any number of denominations could conceivably emerge from the Protocol separation process, it appears currently that only two will. In addition to the post-separation UMC, we have only the Global Methodist Church that has announced their intentions.
The Liberation Methodist Connexion, for instance, does not seem to have the 100 congregations necessary to qualify under the Protocol. Even if they did, they would still be ineligible because they formed before the Protocol was passed. There have been rumors of individual annual conferences that might seek status as their own denomination. But these efforts seem to have been subsumed into the GMC effort. Individual congregations that are disaffiliating have nothing to do with the Protocol legislation. If another viable Protocol option for congregations becomes available, I will add it to the chart.
Let me briefly respond to your other specific concerns. First, you take issue with the idea that the UMC will be different from today in terms of teachings on abortion and embrace of theological pluralism.
Along with homosexuality, abortion has been a hot-button issue throughout United Methodism’s history. The last major battle on this front was a successful effort on the part of traditionalists in 2016 to require the Women’s Division and General Board of Church and Society to cease lending the United Methodist name to the Religious Coalition for Reproductive Choice. In spite of this restriction, the GBCS soon thereafter used our apportionment dollars to lobby for public funding of abortion. With traditionalist leadership leaving to form a new denomination, the resistance to pro-choice political advocacy will be weakened. Both the current and (suggested) revised Social Principles offer a nuanced pro-choice position. I feel very safe in describing the position of the post-separation UMC as “likely nuanced pro-choice.”
Rather than retaining the long and complex UM statement on abortion, the Wesleyan Covenant Association suggests the following simple language for the Global Methodist Church: ““We believe that life is a holy gift of God whose beginnings and endings are set by God, and that it is the particular duty of believers to protect those who are powerless to protect themselves, including the unborn. We believe human life begins at conception and abortion ends a human life.” This is the language I included in the chart.
With regards to theology, the chart describes the likely future of the post-separation UMC as “Pluralistic, flexible per ‘Our Theological Task,’ with Articles and Confession retained as historic markers.” When the UMC approved its theological framework in 1972, the New York Times offered this headline: “Methodists Back Theological Pluralism.” No attempt was made to reconcile the Methodist Articles of Religion and the EUB’s Confession of Faith. Instead, a theological document speaking of four sources of UMC doctrine (scripture, tradition, reason, and experience) was adopted. I don’t believe there is any serious question whether the post-separation UMC will be a theological “big tent” in which multiple theologies simultaneously move forward. That is offered as one of its selling points. When the Protocol was announced, President of the Council of Bishops, Cynthia Fiero Harvey told reporters: “My prayer is that the post-separation United Methodist Church will continue to be a big tent church, a place where everyone can be the best that God has called them to be — the best expression of what it means to be a United Methodist.”
The Global Methodist Church has announced its intended foundational theological documents. After Holy Scripture itself, a hierarchy of sources is listed. As Foundational Documents, we have the Apostles Creed and Nicene Creed, along with the Christological definition of Chalcedon. Next there are constitutive standards that define Global Methodism: The Articles of Religion of the Methodist Church and the Confession of Faith of the Evangelical United Brethren Church. The convening General Conference of the Global Methodist Church is expected to empower a blue-ribbon commission to merge these documents into a single theological statement in modern vernacular. Another layer are “Normative Wesleyan Standards”: The sermons of Wesley and his Explanatory Notes on the New Testament. Along with the Methodist General Rules, these documents are under a restrictive rule.
One church will be a big tent guided loosely by the Quadrilateral. The other will focus more on the historic documents. This is the difference I tried to capture with the chart.
Finally, you mention that I failed to include information unfavorable to the Global Methodist Church. You specifically cite a statement on congregational fidelity found in the Transitional Book of Doctrines and Discipline. The transitional discipline guides the GMC until a convening general conference can be seated. The statement says that if a congregation advances doctrines or engages in practices inconsistent with the GMC, it may be disaffiliated. Maintaining an option for involuntary disaffiliation, the paragraph states, is intended to protect the integrity of the church. A disaffiliated church, however, would leave with their properties intact and there is a process of appeal. Compare this to the UMC where Mt. Bethel UMC experienced the seizure of its properties and assets by the conference trustees without due process, hearing, or appeal.
You are troubled by the amount of authority vested in the Transitional Leadership Council (TLC). Unlike the UMC, the GMC does not yet exist. There is no body authorized to meet and speak for the denomination. The bishops, clergy, and laity of the TLC are doing this work until a General Conference can be seated. What you are seeing is the difference between a church already established and one that is not yet organized.
Again, thank you for the opportunity to dialog on these matters. I believe the chart is fair and objective. The fact that so many people continue to access it tells me that it meets a need for concise and objective information.
Grace & Peace,
Chris Ritter
John Wesley’s Methodism supported women in leadership. He learned of the Lord at his mother’s knee not at his Anglican Priest Father’s. She taught and preached when her husband was going church to church. In American Methodism, there were female pastors until John Wesley died. And it was a woman that encouraged a Methodist pastor who had immigrated to America to begin preaching. Please forgive my inability to remember the names but if you do a little research I am sure you will find what I have said to be true.
True, especially since one of the larger former UMC’s in Alabama that disaffiliated chose to unite with the Free Methodist Church.
Here’s what bothers me.
80% of it is accurate of course but it has three blind spots. First, the sections on the beliefs of the post-separation UMC on abortion and pluralism are pure conjecture and have nothing to do with the Protocol. Second, it leaves out contrasting information that is less of a selling point such as the new section of the GMC Discipline on “congregational fidelity.” Third, it implies that this is a binary choice between two destinies, a narrative which I do not agree with (the Protocol allows for the gracious exit of more than one denomination, a “traditionalist” denomination and a “progressive” denomination). In short, it is a simple and persuasive chart but it is clearly biased.
I hope that people who see this chart will realize it is WCA biased, intended to persuade people to leave our denomination.
Thanks for reading and commenting, Steve. I worked to make the information objective and “non-partisan.” Of course, you and I both have our biases. As to your first concern, we really don’t have to guess much on the abortion issue. The new draft of Social Principles tells us where the General Board of Church and Society would like to go on this. Their major obstacle has been the conservative caucus. It is reasonable to assume they will have an easier time getting their way once a significant group of traditionalists departs. The GMC statement on abortion comes from work done by WCA. Nothing is set in stone, but I don’t know of any serious observer claiming there will not be divergence among the two denominations on this issue. Theology is a little more difficult to nail down. I based my assumptions on “big tent” language used by those planning the psUMC and theological discussions happening on the GMC side. I stand by my work here. As to your second point, there is a lot of information that did not make it into this chart (which aims at providing a simple comparison). It sounds like there is a specific concern that you have related to the GMC. The section you cite is in the Transitional BOD which is intended to govern the GMC in the two years between formation and the Convening General Conference. The goal the transitions BOD is to keep things operating in a stable way until a BOD can be formally approved. Related to your third point, I stand by my prediction that there will be two primary groups coming out of the Protocol. The LMX, for instance, has not attracted the 100 congregations needed to start a thoroughly progressive Methodist denomination. Even if they did, they do not qualify for the Protocol because they were formed before the Protocol passed. If facts on the ground change, I am happy to make adjustments to the chart. But at this point it looks like a binary choice as described. Thanks again for taking time to read and comment.
What is the GMC stance on Divorce?
There is no mention of divorce in the Transitional Book of Doctrines and Discipline Officially, this Transitional Discipline only speaks to the issue of marriage being one man and one woman. I’d guess they are not in favor of divorce; however there are many within these traditional UM churches who have experienced divorce and remarriage, including some of their clergy. (My wife and I had both been divorced before we met.)
To take a hard stance at this time against divorce could have a negative impact on congregational votes to disaffiliate and join the GMC.
Thank you for attempting to clear an issue that as previously seemed cloudy to those of us who were not even aware of these intentions until a few weeks ago. I ask only God’s wisdom for those trying to lead His people. I love my church and am sad to see these divisions.
i have just heard of the schizm by way of a letter from my pastor and I am most concerned that the Methodist church has been damaged and that hurts me deeply. The quirky problem I have with the two : the doctrines and beliefs of the global methodist church are the values and Bible doctrine I learned from attending and reading Bible Study all my life. The fact that they will be calling it “GLOBAL” though is a bit concerning to me. Several issues come to mind with that name. 1. ) people in other countries (not the USA) have all kinds of laws and norms i.e. sodomy laws and hate-speech laws and now the transgender legalities we are facing, forced vaccinations or the removal of informed consent! Will not the Methodist church be inviting persecution and perhaps be in violation of laws in Nations the world over. 2. the word GLOBAL.. that has a particularly negative connotation at this time as we are being assaulted and our liberties removed and/or removed and “globalism” has been the clarion call for so many evil organizations such as the World Economic Forum (WEF) or the World Health Organization (WHO) or the United Nations (Agenda 2030 has called for depopulation and removal of people’s ability to travel and move and have privacy of their person and papers……… something the Bible, as originally intended, was used to defend our God given liberties against Tyrannical governments and dictators. Do you have any thoughts or information about why they are calling the break-away church the Global Methodist Church?
On clergy deployment I would like to see congregations as a whole have input. A Pastor Parish type committee can very easily be selected and manipulated by whatever powers there may be at any particular time.
One of the most confusing parts of the 2553 paragraph to me is the sectio about unfunded pensions. Is there anywhere that can put this into simpler terms that I might understand.
ension Liabilities. The local church shall contribute withdrawal liability in an amount
equal to its pro rata share of any aggregate unfunded pension obligations to the annual
conference. The General Board of Pension and Health Benefits shall determine the
aggregate funding obligations of the annual conference using market factors similar to a
commercial annuity provider, from which the annual conference will determine the
local church’s share.
This video might help a bit. https://youtu.be/Ab1jSRTe-kM
a bit but can’t seem to get a good feel for what that liability will be. I guess it will depend on the market value at the time of disassociation. Very frustrating for people trying to make informaed decisions. Thanks for the link.
I understand. It depends on how much liability the conference has and how the conference allocates that to the churches. Only your conference can give you your number. But the market rate is an inflated number to begin with.
Well, once all is resolved which of “the two Churches” would Jesus most likely want to “attend.”
In the Theology section of the chart, it mentions “Our Theological Task”. Is that a specific document that can be accessed?
Click to access 2008bookofdisciplinepart2.pdf
Chris, down here in Alabama we have churches committing to the Free Methodists or starting their own independent connections and not joining the GMC. Maybe a chart adding at least the Free Methodists would be helpful.
Hello, Mike. I am sort of out of the chart business. There are several excellent ones out there. The chart here is out of date. There are many better ones out there.
Ok. Thank you. Any ideas on where to look?
The Texas Conference has produced good work.
our church officials stated something to the fact that ‘United Methodist belief statement includes “there is more than one way to salvation…other than through Christ’s shed blood”. Almost inferring that the UMC will gravitate to a ‘works based’ concept. Is this where UMC is headed or have we been fed a line? Our church too is voting whether to stay UMC or Global very soon.
The official doctrinal standards are orthodox, nearly impossible to change and are widely ignored. The UMC vision seems to be a big tent where many different theologies are welcome.