Text: Nehemiah 8:1-3, 5-6, 8-10
The books of Ezra and Nehemiah tell the story of the first wave of exiles who return to Jerusalem to rebuild the temple and the walls of the city.
But just as important as rebuilding was rediscovering who they were as a people.
In our passage from today, Ezra reads aloud to all of those gathered the words of the Torah.
It becomes obviously very quickly in our lesson today that the people didn’t know what it contained.
Generations of Judeans had experienced exile after the destruction of the temple in Jerusalem by the Babylonians.
They had been removed from their homes and their lives were upended.
In many ways, they forgot who they were and the God who had saved them.
As Ezra reads from sun-up until noon, the Levites help to interpret and make sense of what is being read and the people weep with emotion because they now understand God’s word.
But this isn’t simply a recitation of laws.
It is the history of their people.
It is the story of creation and the stubborn, sinful nature of humanity.
It is a story of redemption and rescue.
It is a story of how God never gave up on the people and faithfully kept the covenant.
And while in some ways, the people are grieved by what they have lost and forsaken, the leaders see this as an opportunity for celebration because we have rediscovered a path forward.
And so, the people rededicate themselves to some basic practices that would help them remember who they were and be faithful to God’s instruction in their lives.
Right now, the United Methodist Church is having a sort of identity crisis.
There are folks who would describe themselves as more traditional who want to recapture what they believe it means to be faithful to God’s instruction in their lives.
In their own discernment, they are grieved by what they believe has been lost or forsaken, but are turning it into an opportunity to discover a new path forward.
And as such, the Wesleyan Covenant Association is preparing to form a new denomination that will allow them to do so: The Global Methodist Church.
I believe that one way or another, this new denomination will form in 2022 and there will be a split in our denomination.
From conversations that we have had previously in this congregation, I believe that most of the folks here would not characterize themselves as part of the movement to leave.
You might be more progressive in your thought, or maybe you value being part of a community where many perspectives are welcome.
But there is a lingering question that keeps coming up…
Where will that leave the United Methodist Church?
I believe it is just as important for those of us who remain to remember who we have been to discover where we might be going.
What is the story of our people… and how does it make us weep and grieve, and how can it be an opportunity for our future?
When we began United Methodist 101 a couple of weeks ago, we talked about what we hold in common with other Christians, but also how our emphasis on faith and love put into practice meant we emphasize certain beliefs – like grace and service and community accountability.
As the Book of Discipline puts it:
p. 56
“The pioneers in the traditions that flowed together into the United Methodist Church understood themselves as standing in the central stream of Christian spirituality and doctrine, loyal heirs of the authentic Christian tradition… grounded in the biblical message of God’s self-giving love revealed in Jesus Christ.”
And yet, like a stream that ebbs and flows, the doctrinal history section of our Book of Discipline paints the picture of a church has never been rigid or unyielding.
There is a core “marrow” of beliefs, but beyond these “essentials,” there is room for difference.
Or as Wesley put it, “As to all opinions which do not strike at the root of Christianity, we think and let think.” (p. 56).
We have the freedom and ability to both hold on to the core of Christian beliefs and to think and reason and disagree with one another in love about everything else.
I think this is a vital and important thing to remember as we make our way forward in this hyper-partisan and divided world.
In his 1750 sermon, “Catholic Spirit,” Wesley lays out what it means to be charitable in our thoughts.
Quoting from 2 Kings: 10:15, he lays out what it means to be one in heart… to be right in heart.
It isn’t about sharing the same opinions, or even sharing the same worship practices.
No, Wesley lays out what he believes are the essentials:
First, he wants to know if your heart is right with God.
Do you believe in God and believe in Jesus, and is your faith and belief “filled with the energy of love?” (John Wesley’s Sermons, p. 304)
In this limited time that we have on earth, are you trying to do God’s will.. more afraid of displeasing the one we love, than of death or hell?
Second, is your heart right with your neighbor?
Do you have love for others, full of goodwill and tender affection?
Not just the folks who love you, but even your enemies… “Do your bowels yearn over them?” Wesley asks… which is kind of like staying, do you spend your time worrying about them – praying blessings over even those who would curse you?
And do you live out that love in actions? Do you take care of the wants of their bodies and souls?
If so, take my hand.
Let’s show love to one another… the kind of love described in Paul’s letter to the Corinthians, full of patience and humility.
Let’s pray for one another that the love of God and neighbor would grow in our hearts.
And let’s join together in the work of God in the world.
As the Methodist movement grew in Great Britain, sermons like this, along with the Thirty-Nine Articles of the Church of England and Wesley’s commentary on the New Testament, became the standards for teaching.
We also taught our theology through a rich history of hymns and practices of community like the General Rules we talked about last week.
And each year, the preachers were called together at a conference where Wesley would instruct and supervise their work.
These were the boundaries of our doctrine.
And then, these standards were shared in an American context.
The Methodist movement grew up alongside the American Revolution and when England lost and the Church of England left the colonies, American Methodists were left without churches or leadership.
Reluctantly, John Wesley realized the necessity of an independent church and provided a basic liturgy, doctrinal statement, hymnbook, and General Rules.
At the Christmas Conference of 1784, the Methodist Episcopal Church was formed with the Articles of Religion as its only core doctrine.
But there was an interesting shift that happened. Unlike Anglicans, who were required to subscribe to the Articles, Americans simply were instructed to keep their teaching to within those boundaries.
Or as the Book of Discipline puts it: “The doctrinal emphases of these statements were carried forward by the weight of tradition rather than the force of law.” (p. 60)
Truth be told, we launched out into the frontiers of the continent and placed much more focus on that “practical divinity” that launched the Methodist movement… evangelism and nurture and mission… instead of worrying about formal doctrines.
The same was true for the formation of the Evangelical Association and United Brethren traditions. Spreading the good news and calling believers into a life of witness and service was more important than theological speculation.
Philip Otterbein and Martin Boehm came from German Reformed and Mennonite traditions respectively, but the leaders of these traditions discovered that although they had differences, they were brethren…
Jacob Albright who began the Evangelical Association, was a German Lutheran who was formed in a Methodist class meeting.
These distinctive theological traditions all rally around the core essentials of the faith… our love of God and neighbor put into practice in the world.
“If your heart is with my heart, give me your hand”
In this graphic by Rev. Jeremy Smith, we get a glimpse of those different streams of theology and tradition that flow into the United Methodist Church today.
Naming the richness and diversity of the church, our Book of Discipline also reminds us that “Currents of theology have developed out of the Black people’s struggle for freedom, the movement for the full equality of women in church and society, and the quest for liberation and for indigenous forms of Christian existence in churches around the world.” (p. 61)
All of that means that as we have become a global denomination…
As we open our arms to folks of different theological traditions…
As we allow language, culture, and lived experiences to encounter our traditions…
Then, rather than become more rigid or uniform, our church expands its ability to keep discerning the most faithful way to live out the gospel in real life, in this community, today.
Next week, we will talk about some of the tools we have at our disposal as United Methodists for that work.
But we do so without sacrificing the core of what we believe.
All along the way, we have continued to include in our doctrinal standards the Articles of Religion from the Methodist Church, the Confession of Faith of the EUB Church, the standard sermons of Wesley and his Explanatory Notes on the New Testament, and the General Rules of the Methodist Church.
And we protect this core in our constitution, which declares that these may not be revoked, altered, or changed.
What I have come to understand, however, is that while we might all cling to that same “marrow” of essential beliefs, there is much that we will disagree on.
John Wesley gives us this advice: “In essentials, unity; in non-essentials, liberty; and in all things, charity (or love).”
Earlier I asked the question:
What is the story of our people… how does it make us weep and grieve, and how can it be an opportunity for our future?
I must admit that my heart weeps and grieves right now for two reasons.
First, when I remember and rediscover this rich history of theological difference, I have a hard time coming to terms with why my siblings in the United Methodist Church might want to leave and separate from me around a theological difference that isn’t at the core of those beliefs. Why can we not stay united around our essentials?
But I also am grieved by the idea that our continued holding together has caused immense harm to our LGBTQ+ siblings, because we have not in fact created space for freedom. In fact, at our General Conference in 2019, we made our positions around human sexuality more rigid and punitive.
We are stuck in a system that has winners and losers based on the outcome of a vote.
Our denomination is currently echoing the partisan divide of the nation and the hostility, misinformation, and bad feelings that it engenders.
This week, I stumbled upon a hymn written by Charles Wesley that seems written for this moment. Echoing the same message as his brother’s sermon, “Catholic Spirit”, “Catholic Love” call us to return to the core of love of God and love of neighbor.
| WEARY of all this wordy strife, | |
| These notions, forms, and modes, and names, | |
| To Thee, the Way, the Truth, the Life, | |
| Whose love my simple heart inflames, | |
| Divinely taught, at last I fly, | 5 |
| With Thee, and Thine to live, and die. | |
| Forth from the midst of Babel brought, | |
| Parties and sects I cast behind; | |
| Enlarged my heart, and free my thought, | |
| Where’er the latent truth I find, | 10 |
| The latent truth with joy to own, | |
| And bow to Jesu’s name alone. |
Friends, in the midst of a world and a denomination full of division, what might it mean for us to embrace the charity and love that the Wesley’s called us to embody in all things.
Instead of focusing on partisanship and fighting for our own way, maybe we need to simply focus on love.
Maybe we can show one another a love full of patience and humility.
Maybe we can pray for one another that the love of God and neighbor would continue growing in our hearts.
And maybe, even if we practice in different ways and move in separate directions, we can still find ways to join together in the work of God in the world.
May it be so.
