love your neighbor news

THE LOVE YOUR NEIGHBOR COALITION
THURSDAY MAY 12, 2016
LOVE YOUR NEIGHBOR NEWS
“Stop the Killing. Save Our Schools. Protect Indigenous Life.” In a “flash tabernacle” gathering of nearly 80, representatives from the Lumad people sought the
solidarity of gathered United Methodists, and shared their sacred stories and experiences of discrimination, displacement, and dignity in the south Philipines
island of Mindanao. In their journey “for peace with justice,” they called upon United Methodists in particular to support Resolution 6118 –Philippines: Democratic Governance, Human Rights and the Peace Process during General Conference—in part, calling for a stop to US military aid to Philippines. Those gathered
at the tabernacle heard from Kerlan Fanagel, chairperson of PASAKA Confederation of Lumad Organizations in Southern Mindanao Region; Matanem Monico
Cayog, chairperson of Kalumaran Mindanao and community chieftain/elder; and Bai Norma Capuyan, chairperson of ASLPC Apo Sandawa Lumadnong Panaghiusa Cotabato. Together, they spoke out against ramped militarization, deprivation, and neglect by the government in defense of their ancestral homeland, not
only for the sake of indigenous peoples, but “for all humankind.” Photo by Jeff Waymack.
Nous Sommes Avec le Lumad Estamos Com o Lumad
We Stand with the Lumad
by Kuusela Hilo
by Kuusela Hilo
by Kuusela Hilo
Comme les méthodistes unis, nous ne pouvons
plus être tranquilles sur les injustices rencontrées
par nos sœurs et frères aux Philippines sur une
base quotidienne. Les dirigeants des gouvernements, de l’armée, la police, les systèmes de justice,
et les médias ont réussi à pousser la justice de
côté depuis des années à travers les Philippines.
Como metodistas unidos, não podemos mais ficar
quietos sobre as injustiças diárias enfrentadas
por nossos irmãos e irmãs nas Filipinas. Líderes
governamentais, miliares, polícias, justidiciais, e de
meios de comunicação têm suprimido com êxito a
justiça por anos por todas Ilhas Filipinas.
As United Methodists, we can no longer be quiet
about the injustices faced by our sisters and brothers in the Philippines on a daily basis. The leaders
of governments, army, police, justice systems, and
media outlets have successfully pushed justice
aside for years across the Philippines.
Je voudrais offrir mes prières d’action de grâces
pour la position de l’Eglise méthodiste unie pour
soutenir les aspirations du peuple philippin pour
la démocratie et la liberté véritable. Il est à cause
de l’hospitalité extravagante que j’ai expérimentée
aux côtés d’autres membres du clergé Méthodiste
Unie et responsables laïcs que je rejoins l’Eglise
Méthodiste Unie en 2013. Nous avons contribué à
la guérison des relations avec les peuples autochtones grâce à notre plaidoyer auprès des résolutions sur les Philippines. En tant que CAL PAC
Taskforce, nous nous sommes aventurés dans les
zones urbaines pauvres des Philippines, randonnée
Gostaria de oferecer minhas orações de agradecimento para a posição de apoio da Igreja Metodista
Unida para as aspirações do povo filipino na construção de uma verdadeira democracia e liberdade.
É por causa da hospitalidade extravagante que eu
tenho experimentado ao lado dos companheiros
clero da UM e líderes leigos que aderiram à UMC
em 2013. Nós contribuíram para a cura de relações
com povos indígenas através da nossa defesa com
as resoluções sobre as Filipinas. Como CAL PAC
Taskforce, nós arriscado para as áreas urbanas
pobres das Filipinas, caminhou até os portões de
um acampamento militar onde os trabalhadores
de saúde estavam a ser ilegalmente detidos e
I would like to offer my prayers of thanksgiving
for the position of the United Methodist Church
to support the Filipino people’s aspirations for
genuine democracy and freedom. It is because of
the extravagant hospitality that I have experienced
alongside fellow UM clergy and lay leaders that I
joined the UMC in 2013. We contributed to healing
relations with indigenous people through our
advocacy with Resolutions on the Philippines. As
a CAL PAC Taskforce, we ventured into the urban
poor areas of the Philippines, trekked to the gates
of a military camp where health workers were
being illegally detained and tortured, and journeyed by bus and motorbikes into the hinterlands
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aux portes d’un camp militaire où les agents de
santé ont été illégalement détenus et torturés,
et voyagé en bus et motos dans les hinterlands
de Mindanao du Sud à visiter les écoles construit
par les communautés autochtones en partenariat
avec le clergé et les dirigeants laïcs. À son retour
aux États-Unis, nous avons recueilli des fonds
pour construire plus d’écoles et de se procurer des
moulins et jardins maïs pour soutenir les efforts de
durabilité alimentaire.
Et il y a quelques semaines, l’UMC se sont réunis à
travers la connexion pour exiger la justice pour un
autre massacre dans le sud des Philippines et de
défendre les dirigeants de messagerie unifiée et
les agriculteurs en état de siège à l’Eglise Méthodiste Unie Spottswood et pour protester contre la
réponse mortelle du gouvernement aux demandes
justifiées des gens pour l’aide du gouvernement
dans une période de grave sécheresse et le
changement climatique. En raison des injustices
croissantes, nous devons continuer à rechercher
la justice. En raison de la gravité de l’intervention
étrangère qui continue à exacerber la crise des
droits humains aux Philippines, nous devons agir
et choisir de chercher la vérité et de la lutte pour
la justice. Combien de nos Églises étaient littéralement en état de siège cette année? Je ne connais
Spottswood. Comment nos sœurs et frères aux
Philippines peuvent continuer avec leur ministère
avec les pauvres tandis que sous le contrôle et le
feu? Ceci est une période charnière et prophétique
à aimer et à défendre nos voisins.
Et maintenant, nous avons la possibilité d’étendre
notre hospitalité extravagante ici à la Conférence
générale parce que les survivants autochtones des
violations des droits de l’homme, les défenseurs de
la paix, sont ici avec nous.
Compte tenu de la situation d’injustice à travers
les Philippines, les résolutions adoptées par la
Conférence Générale sur les Philippines continuent
à donner de la voix et du poids aux Méthodistes
Unis qui vivent activement leur foi en service avec
les gens, ainsi que les méthodistes unis dans le
monde entier qui continuent à élever la voix pour
appeler à la justice. Ces résolutions apportent
la voix prophétique de l’Eglise méthodiste unie
dans l’appel à la justice sur la place publique
d’aujourd’hui. Cette année, la Résolution 6118 est
présentée à la Conférence générale: Philippines:
la gouvernance démocratique, les droits de l’homme
et le processus de paix. Résolution 6118 améliore
et combine les résolutions avec les développements actuels en ce qui concerne les luttes du
peuple, l’intensification des violations des droits de
l’homme, la culture de l’impunité et la nécessité de
continuer à organiser et en plaidant pour une paix
juste et durable existants.
torturados, e viajaram de ônibus e motos para o
interior do Mindanau Sul para visitar as escolas
construído pelas comunidades indígenas, em
parceria com o clero e os líderes leigos. Ao retornar
aos Estados Unidos, que levantaram fundos para
construir mais escolas e adquirir usinas de milho e
jardins para apoiar os esforços de sustentabilidade
de alimentos.
Nestes próximos dias a IMU se unira para exigir
justiça após mais um massacre no sul das Filipinas,
e para defender os líderes da IMU e os agricultores
sob cerco em Spottswood UMC, e para protestar
resposta mortal do governo Filipino às justos
pedidos de assistência do governo em tempos
de seca severa e alterações climáticas. Por causa
das injustiças crescentes, temos de continuar a
procurar mais ainda a justiça. Devido à gravidade
da intervenção estrangeira, que continua a agravar
a crise de direitos humanos nas Filipinas, temos
de agir e escolher a verdade na lutar por justiça.
Como muitas de nossas igrejas foram literalmente
sitiadas este ano? Eu só sei de Spottswood. Como
podem nossos irmãos e irmãs nas Filipinas continuar com seu ministério com os pobres, enquanto
se encontram sob esquadrinhamento e fogo? Este
é um momento crucial e profético para amarmos e
defendermos os nossos vizinhos.
E agora temos a oportunidade de expandir a nossa
hospitalidade extravagante aqui na Conferência
Geral porque os sobreviventes indígenas das
violações dos direitos humanos, os defensores para
a paz, estão aqui conosco.
Dada a situação de injustiça por toda Filipinas,
as resoluções aprovadas pela Conferência Geral
sobre a situação nas Filipinas continuam a dar
voz e peso para os Metodistas Unidos que vivem
ativamente sua fé em serviço com o povo, e também apoia os metodistas unidos de todo o mundo
que continuam a levantar a sua voz no pedindo
de justiça. Estas resoluções trazem a voz profética da Igreja Metodista Unida na reivindicação
publica de justiça. Este ano, a Resolução 6118 está
sendo apresentada a Conferência Geral: Filipinas:
Governação Democrática, Direitos Humanos e do
Processo de Pacificação. Resolução 6118 melhora e
combina resoluções com desenvolvimentos atuais
sobre as lutas do povo, intensificando de violações
dos direitos humanos, da cultura da impunidade e
da necessidade de organização continua na defesa
de uma paz justa e duradoura.
At right: a Lumad
representative
speaks to LYNC
supporters in front
of the “Flash Tabernacle.”
Photo by Erica West.
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THE LOVE YOUR NEIGHBOR COALITION
of Southern Mindanao to visit schools built by the
indigenous communities in partnership with clergy
and lay leaders. Upon return to the United States,
we have raised funds to build more schools and
procure corn mills and gardens to support food
sustainability efforts.
And just a few weeks ago, the UMC came together
across the Connection to demand justice for yet
another massacre in Southern Philippines and to
defend the UM leaders and farmers under siege in
Spottswood UMC, and to protest the government’s
deadly response to people’s justified demands for
government assistance in a time of severe drought
and climate change. Because of the escalating injustices, we must continue to seek justice. Because
of the severity of the foreign intervention that
continues to exacerbate the human rights crisis in
the Philippines, we must take action and choose
to seek truth and fight for justice. How many of
our Churches were literally under siege this year?
I only know of Spottswood. How can our sisters
and brothers in the Philippines continue with their
ministry with the poor while under scrutiny and
fire? This is a pivotal and prophetic time to love
and defend our neighbors.
And now we have the opportunity to extend our
extravagant hospitality here at General Conference
because indigenous survivors of the human rights
violations, advocates for peace, are here with us.
Given the situation of injustice throughout the
Philippines, the resolutions passed by General
Conference about the Philippines continue to give
voice and weight to the United Methodists who
are actively living out their faith in service with
the people, as well as United Methodists from
around the world who continue to raise their voice
in calling for justice. These resolutions bring the
prophetic voice of the United Methodist Church
in the call for justice in today’s public square. This
year, Resolution 6118 is being presented to General Conference: Philippines: Democratic Governance,
Human Rights and the Peace Process. Resolution
6118 enhances and combines existing resolutions
with current developments regarding the struggles
of the people, intensifying human rights violations,
culture of impunity and the need to continue organizing and advocating for a just and lasting peace.
Ma Famille Recomposée
Sera Incluse?
A Minha Família Recomposta Will My Blended Family Be
Será Incluída?
Included?
par Rev. Dr. Derrick Spiva, Entraîneur du Compétence Culturell
por Rev. Dr. Derrick Spiva, Instructor Competência Cultural
by Rev. Dr. Derrick Spiva, Cultural Competency Trainer
Les parents de Tich divorcé quand il avait deux
ans. Il était le troisième né de quatre enfants. Après
quelques années, sa mère se remarie. Elle a été
mariée comme une seconde épouse (à un homme qui
avait une autre femme déjà). Peu de temps après le
mariage de sa mère, Tich a été appelé au ministère.
Peu après son cas a été examiné par le Conseil
Officiel de Candidature Clergé, certains membres du
conseil d’administration lui a dit sa candidature ne
pouvait pas être considérée à cause de sa mère étant
une seconde épouse.
Os pais de Tich se divorciaram quando ele tinha
dois anos de idade. Ele foi o terceiro filho de
quatro filhos. Depois de alguns anos, sua mãe se
casou novamente. Ela se casou como uma segunda
esposa (com um homem que já tinha uma outra
mulher). Logo depois do casamento de sua mãe,
Tich foi chamado ao ministério. Logo após, o seu
caso foi revisto pelo comitê oficial para candidatos
cléricos, alguns membros do conselho disseram
que a sua candidatura não podia ser considerada
devido ao fato de sua mãe ser uma segunda
esposa.
Tich’s parents divorced when he was two years old.
He was the third born of four children. After some
years, his mother remarried. She was married as
a second wife (to a man who had one other wife
already). Soon after his mother’s marriage, Tich
was called to ministry. Soon after his case was
reviewed by the official board for clergy candidacy,
some members of the board told him his candidacy
could not be considered due to his mother being a
second wife.
Le nom de Tich a été soumis au Conseil d’Administration à plusieurs reprises par son pasteur local, qui
croyait Tich pourrait faire une différence en tant que
ministre de l’Évangile. Enfin, l’un des membres du
Conseil d’Administration ont eu le courage de poser
la question. Qui est-nous recommande de candidature: le jeune homme qui était président du Groupe
de Jeunes, était Chef Laïque, et un représentant des
jeunes du district ... ou sa mère? Et quelle différence
cela fait-il dans le grand schéma des choses?
Grâce à Dieu, ils ont posé la question. Tich était
vraiment appelé. Au cours de sa carrière, il est devenu
secrétaire général de la Conférence centrale, un
directeur pour de nombreux programmes, a servi
de nombreux organismes au sein de sa conférence
annuelle, et a servi comme pasteur principal pour
plusieurs églises. Si Tich avait été exclu de la candidature à cause de sa famille recomposée, la perte
aurait été incommensurable.
De 1917 environ à travers les années 70, les missionnaires protestants occidentaux sont venus en Afrique
et a exigé la monogamie comme une partie de la
sainteté chrétienne. Cela a été imposé à des populations natives dont les ancêtres avaient pratiqué
la polygamie depuis des milliers d’années. De plus
en plus, l’insistance des chrétiens européens sur un
homme ayant une seule femme détruit les familles
et a laissé de nombreuses femmes et des enfants
démunis et luttent pour survivre. La discrimination
et la dévastation économique était le résultat de cet
acte de piété chrétienne.
Bon nombre de nos délégués à la Conférence centrale sont soit des descendants de la première ou de
la deuxième génération de ces «familles recomposées». Mais le plus groups—occidentale, y compris
Le Coalition Aimez Votre Voisin (LYNK)—ne supportent pas la polygamie. C’est en partie parce que ce
sujet peut être très inconfortable pour la plupart des
occidentaux pour discuter. La Coalition Aimez Votre
Voisin (LYNC) prend en charge les soins pour tous
les types de familles, mélangés ou non. Il est encore
plus difficile de discuter en termes bibliques, en
tenant compte des familles recomposées de saints
de l’Ancien Testament et des héros comme Abraham,
David et Salomon.
Comme nous contemplons l’inclusion complète, nous
devons tenir compte du fait que beaucoup de nos
membres de la famille Méthodiste Unie viennent de
familles recomposées. Nous ne pouvons pas d’accord
sur cette question, mais nous avons besoin de rompre
le silence. La question se pose: l’inclusion complète
étendre aux enfants de ces familles reconstituées?
O nome de Tich foi submetido ao conselho repetidamente pelo seu pastor local, que acreditava que
Tich poderia fazer uma diferença como ministro do
evangelho. Finalmente, um dos membros do conselho teve a coragem de fazer a pergunta: Quem
estamos recomendando para a candidatura: o
jovem que foi presidente da Sociedade de Juvenis,
Guia Leigo, e um representante Distrital de Jovens
... ou à sua mãe? E que diferença faz no grande
esquema das coisas?
Graças a Deus que esse membro fez a pergunta.
Tich foi realmente chamado. Ao longo de sua carreira, ele se tornou secretário-geral da Conferência
Central, um diretor para muitos programas, servido
muitas agências dentro de sua conferência anual,
e serviu como pastor titular de várias igrejas. Se
Tich tivesse sido excluído da candidatura por
causa de sua família recomposta, a perda teria sido
imensurável.
De 1917 até a década de 70, os missionários protestantes ocidentais vieram para a África e exigiram
a monogamia como uma parte da santidade cristã.
Imposta aos povos indígenas cujos antepassados ​​
tinham praticado a poligamia há milhares de anos.
Cada vez mais, a insistência dos cristãos europeus
“ao termo de que um homem possa ter apenas
uma esposa destruiu famílias e deixou muitas
mulheres e crianças sem recursos e lutando para
sobreviver. Discriminação e devastação econômica
foi o resultado deste ato de piedade cristã.
Muitos dos nossos delegados da Conferência
Central ou são descendentes de primeira ou
segunda geração destas “famílias recompostas”. Em
termos bíblicos, muitos santos e heróis do Antigo
Testamento como Abraão, Davi e Salomão tiveram
famílias recompostas. Mas a maioria grupos
Metodistas Unidos—incluindo a Coalição Ame
ao Seu Próximo—não suportam a poligamia. Isso
é em parte, porque este assunto pode ser muito
desconfortável para a maioria dos ocidentais. No
entanto, a Coalição Ame ao Seu Próximo apoia os
cuidados para todos os tipos de famílias, recompostas ou não.
Tich’s name was submitted to the board repeatedly
by his local pastor, who believed Tich could make a
difference as a minister of the gospel. Finally, one
of the board members had the courage to pose the
question, who are we recommending for candidacy: the young man who was president of the UMYF,
lay leader, and a district youth representative… or
his mother? And what difference does it make in
the grand scheme of things?
Thank God they asked the question. Tich was truly
called. Over the course of his career, he became
General Secretary for the Central Conference, a
director for many programs, served many agencies
within his annual conference, and served as a
senior pastor for several churches. If Tich had been
excluded from candidacy because of his blended
family, the loss would have been immeasurable.
From about 1917 thru the 70s, western Protestant missionaries came to Africa and demanded
monogamy as a part of Christian holiness. This was
imposed upon indigenous people whose ancestors
had practiced polygamy for thousands of years.
Increasingly, the European Christians’ insistence
upon a man having only one wife destroyed families and left many women and children destitute
and struggling to survive. Discrimination and
economic devastation was the outcome from this
act of Christian piety.
Many of our Central Conference delegates are
either first or second-generation descendants of
these “blended families.” In Biblical terms, many
Old Testament saints and heroes like Abraham,
David and Solomon had blended families. But most
UMC groups—including the Love Your Neighbor
Coalition—do not support polygamy. That’s partly
because this subject can be very uncomfortable for
most westerners to discuss. However, the Love Your
Neighbor Coalition does support care for all types
of families, blended or otherwise.
As we contemplate full inclusion, we must consider
the fact that many of our United Methodist family
members come from blended families. We may
not agree on this issue, but we need to break the
silence. The question stands: does full inclusion
extend to the children of those blended families?
Ao contemplar a inclusão total, devemos considerar o fato de que muitos membros da nossa família
Metodista Unida vêm de famílias recompostas.
Podemos não concordar sobre esta questão, mas
precisamos romper o silêncio. A questão permanece: será que a total inclusão deve ser estendida
para as crianças dessas famílias recompostas?
THE LOVE YOUR NEIGHBOR COALITION
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A young family visits the Tabernacle during the IESDG’s Multicultural Celebration. Photo by Jeff Waymack
UMW for the win with Responsible Parenthood
UMW para a vitória com Reprodução Responsável
UMW for the win with Responsible Parenthood
by Irene R. DeMaris
by Irene R. DeMaris
by Irene R. DeMaris
Mon morceau préféré de la législation qui touche
la santé génésique est la résolution mise à jour
de la Procréation Responsable engendrée par Les
Femmes Méthodistes Unis. Contrairement à une
grande partie de la législation que les impacts
des problèmes de reproduction, cette résolution
énonce théologiquement la parentalité dans un
monde post-moderne d’une manière qui peut se
déplacer vers l’avant de l’église.
Minha legislação favorita sobre saúde reprodutiva é a resolução da Mulheres Metodistas Unidas
que visa atualizar nossas regras sobre Reprodução
Responsável. Ao contrário de grande parte das
legislações que afetam questões reprodutivas, esta
resolução articula Reprodução teologicamente em
um mundo pós-moderno de uma forma que pode
mover nossa igreja para a frente.
My favorite piece of legislation that impacts
reproductive health is the updated resolution of
Responsible Parenthood crafted by United Methodist Women. Unlike much of the legislation that
impacts reproductive issues, this resolution theologically articulates parenthood in a post-modern
world in a way that can move the church forward.
Une chose que j’aime au sujet de cette résolution
renouvelée est qu’il est proactif. Donc, une grande
partie de ce que nous faisons est réactif, il est
rafraîchissant de voir la législation en pensant à
l’avenir. Nous avons besoin de cette résolution car
elle fournit le cadre pour un modèle holistique
et globale dans ce que la paternité responsable
ressemble. Il se décompose en cinq parties:
1) Base biblique pour les familles parle de la
vie abondante, et comment la source de c’est la
famille: «La décision d’avoir des enfants est une
décision de participer avec Dieu dans le processus
de création” (DCA CS2 327).
2) Contraception est à côté: la décision de ne pas
avoir un enfant est tout aussi importante, car il y a
beaucoup d’autres façons de participer rationnellement avec la création. La résolution se lit comme
suit: «L’utilisation de la planification familiale
et l’accès à la contraception dans le monde a eu
un impact dramatique sur l’autonomisation des
femmes, sur le développement économique des
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O que eu aprecio sobre esta resolução atualizada
é que ela é pró-ativa. Muito do que fazemos é reacionário, por isso, é refrescante ver uma legislação
pensando no futuro. Precisamos desta resolução
porque ela fornece a estrutura para um modelo
compreensivo e abrangente sobre como deve ser
a Reprodução responsável. Ela divide-se em cinco
partes:
1. A base Bíblica familiar fala de vida abundante,
e como a fonte desta abundancia é a família: “A
decisão de ter filhos é uma decisão de participar
com Deus no processo de criação” (DCA CS2 327).
2. A próxima é anticoncepção: a decisão de não ter
um filho é tão quão importante, porque há muitas
outras maneiras de participar interactivamente
com a criação de Deus. A resolução diz: “Uso de
planejamento familiar e acesso à métodos anticoncepcionais em todo o mundo tem tido um impacto
dramático sobre o fortalecimento das mulheres,
sobre o desenvolvimento económico das mulheres
e em sua saúde pública em geral. Mortalidade
materna e infantis foram reduzidas. Ao controlar
THE LOVE YOUR NEIGHBOR COALITION
One thing that I love about this renewed resolution is that it is proactive. So much of what we
do is reactive, so it is refreshing to see legislation
thinking of the future. We need this resolution
because it provides the framework for a holistic
and comprehensive model into what responsible
parenthood looks like. It breaks down into five
parts:
1. Biblical Basis for Families speaks of abundant
life, and how the source of this is family: “The decision to have children is a decision to participate
with God in the process of creation” (DCA CS2 327).
2. Contraception is next: the decision to not
have a child is just as important, because there
are many other ways to participate relationally
with creation. The resolution reads, “Use of family
planning and access to contraception around the
world has had a dramatic impact on empowering women, on women’s economic development,
and overall public health. Maternal and infant
moralities have been reduced. By controlling the
number and spacing of their children, women have
greater opportunities for education and economic
femmes, et de la santé publique en général. Maternelle et infantile moralités ont été réduites. En
contrôlant le nombre et l’espacement de leurs enfants, les femmes ont de plus grandes opportunités
pour l’éducation et la participation économique,
résultant en une meilleure qualité de vie pour tout
le monde » (DCA CS2 328).
3) Les obstacles à choix responsable couvre le
sexe, les difficultés financières, mariage arrangé,
désapprobation conjugale, et le manque d’accès et
/ ou des restrictions légales.
4) Grossesses difficiles nous aide à commencer à
penser à mettre fin à une grossesse dans une base
biblique différente: «La création d’un enfant est un
processus progressif dont les débuts remontent à
la création de la première vie de la terre, et dont
les étapes comprennent la conception, l’implantation, accélération, viabilité et la naissance vivante.
La Bible affirme souffle comme la marque d’une
personne humaine vivante. Tout en respectant
la vie en développement à chaque étape, nous
rejetons la croyance simpliste que le moment où
l’œuf et le sperme unissent est le seul marqueur
de l’existence humaine » (DCA CS2 328).
o número e frequência de seus filhos, as mulheres
têm maiores oportunidades de educação e participação econômica, resultando em uma melhor
qualidade de vida para todos “(DCA CS2 328).
3. Barreiras à Escolha Responsável abrange género, dificuldades financeiras, casamento arranjado,
desaprovação do cônjuge, a falta de acesso e/ou
restrições legais.
4. Gravidezes de risco nos ajuda a começar a
pensar sobre a interrupção da gravidez sob uma
diferente base bíblica: “A criação de uma criança é
um processo incremental cujas origens vão até a
criação da primeira vida da terra, e cujos marcos
incluem a concepção, implantação, aceleramento,
viabilidade e nascimento. A Bíblia afirma respiração como a marca de vida de uma pessoa humana. Embora respeitando o desenvolvendo da vida
em todas suas fases, rejeitamos a crença simplista
de que o único marco da existência humana é o
momento em que o óvulo e o espermatozóide se
unem “(DCA CS2 328).
5. A resolução Reprodução Responsável conclui
com mandatos que reivindicam a educação sobre
assuntos reprodutivos a nível familiar, nível de
igreja local, e nível denominacional.
5) La résolution de parentalité responsable se termine avec des mandats, qui fournissent un appel à
Esta resolução é inclusiva, pois ele aborda toda a
l’action pour l’éducation au niveau de la famille, le
conexão Metodista e não se concentra apenas em
niveau de l’église locale, et le niveau confessionnel.
um país. Reprodução Responsável não é apenas
Cette résolution est inclusive parce qu’il aborde
um assunto sobre mulheres, é um assunto que diz
toute connexion et ne se concentre pas sur un seul respeito a homens também, e sobre a nossa comupays. La paternité responsable est non seulement
nidade de fé em geral. Ele estimula o diálogo e vai
juste au sujet des femmes, il est sur les hommes
além de conversa para a ação, a busca de justiça
aussi, et il est de notre communauté de foi plus
e de vivermos os valores dos nossos Princípio
grande. Il encourage le dialogue et va au-delà du
Sociais. Aqueles que estão pedindo a eliminação
bout des lèvres à l’action, de demander justice et
desta resolução são demonstrando suas diferenças
de vivre nos valeurs Principe social. Ceux qui apteológicas sobre o aborto. Mas é irresponsável
pellent à la suppression de cette résolution citent não considerar circunstâncias atenuantes, como
leurs différences théologiques sur l’avortement.
estupro, casamento de crianças, saúde da mãe,
Mais il est irresponsable de ne pas tenir compte
questões sócio-economia, e muitos outros fatores
des circonstances atténuantes comme le viol, les
contextuais. A remoção desta resolução por causa
épouses des enfants, la sécurité de la mère, sode divergências sobre o aborto seria deitar fora
cio-économiques, et de nombreux autres facteurs
o bebé com a água do banho: nós perderiamos
contextuels. La suppression de cette résolution en muitas outros angulos brilhantes da questão sobre
raison de désaccords sur l’avortement serait jeter
Reprodução Responsável.
le bébé avec l’eau du bain: nous aimerions passer
O que esta resolução não aborda implicitamente
à côté de beaucoup d’autres parties brillantes du
é a adoção, tratamentos de fertilização in vitro, e
cadre de la parentalité responsable.
as questões LGBTQI em termos de maternidade
Qu’est-ce que cette résolution ne traite pas de
e paternidade além de linguagem inclusiva. Há
manière implicite est l’adoption, les traitements de outras propostas de legislação que tratam mais
FIV, et les questions LGBTQI en termes de parenté
especificamente estas questões importantes sobre
au-delà de langage inclusif. Il existe d’autres textes a Reprodução.
de loi qui traitent plus spécifiquement ces quesEu apoio totalmente readoção da resolução
tions importantes concernant la parentalité.
Reprodução Responsável e é minha esperança de
Je soutiens pleinement réadopter la résolution de
que você também apoie esta valiosa legislação
parentalité responsable et il est mon espoir que
progressista. Como uma mulher adulta jovem,
vous aussi soutenir cette pièce précieuse et radconsiderando a reprodução responsável no seu
icale de la législation. Comme une jeune femme
futuro, espero que a Igreja Metodista Unida venha
adulte considérant la paternité responsable dans
a apoiar essa legislação para que os presentes
son avenir, je souhaite que l’Église Méthodiste
pais e futuros recebam amor e o apoio de nossa
Unie se rallier derrière ce projet de loi afin que
comunidade de fé.
les parents actuels et futurs aient l’amour et le
Irene Demaris esta a poucas semanas de receber um Mestrado
soutien de notre communauté de foi.
em Teoloigia; uma mulher leiga treinada em teologia em
busca de justiça em um mundo quebrado. Ela está atualmente
Irene DeMaris est semaines loin de terminer sa maîtrise en
trabalhando com a Federação Metodista de Ação Social focada
théologie; une laïque théologiquement formés en quête de
justice dans un monde brisé. Elle travaille actuellement avec la em saúde reprodutiva, escolha e justiça.
Fédération Méthodiste pour l’Action Sociale (MFSA) axé sur la
santé reproductive, le choix et la justice.
THE LOVE YOUR NEIGHBOR COALITION
participation, resulting in an enhanced quality of
life for everyone” (DCA CS2 328).
3. Barriers to Responsible Choice covers gender,
financial hardship, arranged marriage, spousal disproval, and lack of access and/or legal restrictions.
4. Challenging Pregnancies helps us to start
thinking about ending a pregnancy under a
different Biblical basis: “The creation of a child is
an incremental process whose beginnings stretch
back to the creation of earth’s first life, and whose
milestones include conception, implantation,
quickening, viability, and live birth. The Bible affirms breath as the mark of a living human person.
While respecting developing life at every stage, we
reject the simplistic belief that the moment when
egg and sperm unite is the sole marker of human
existence” (DCA CS2 328).
5. The Responsible Parenthood resolution ends
with mandates, which provide a call to action for
education at the family level, local church level,
and the denominational level.
This resolution is inclusive because it addresses
the whole connection and doesn’t just focus on
one country. Responsible parenthood is not only
just about women, it’s about men too, and it’s
about our larger faith community. It encourages
dialogue and goes beyond lip service to action, to
seek justice and live out our Social Principle values. Those who are calling for the deletion of this
resolution are citing their theological differences
over abortion. But it’s irresponsible to not consider
extenuating circumstances like rape, child brides,
safety of the mother, socio-economics, and many
other contextual factors. Removing this resolution
because of disagreements over abortion would
be throwing the baby out with the bathwater:
we’d miss out on many other brilliant parts of the
responsible parenthood framework.
What this resolution does not address is adoption,
IVF treatments, and LGBTQ issues in terms of parenthood. There are other pieces of legislation that
more specifically address these important issues
regarding parenthood.
I fully support readopting the Responsible
Parenthood resolution and it is my hope that you
too will support this valuable and radical piece of
legislation. As a young adult woman considering
responsible parenthood in her future, I hope that
The United Methodist Church will rally behind this
legislation so that current and future parents have
the love and support of our faith community.
Irene DeMaris is weeks away from being a Master of Divinity; a
theologically trained laywoman seeking justice in a broken world.
She is currently working with the Methodist Federation for Social
Action focused on reproductive health, choice, and justice.
WWW.LYNCOALITION.ORG
5
Prières Allumera la Nuit
Orações Iluminarão a Noite
Ce Soir à 19:30 • Oregon
Convention Center Plaza
Esta Noite à 19:30 • Oregon Tonight at 7:30pm • Oregon
Convention Center Plaza
Convention Center Plaza
Le changement climatique se passe maintenant. Il
a un impact sur l’ensemble de nos communautés.
En tant que gardiens de la création de Dieu, nous
devons prier ensemble et discerner comment les
méthodistes unis répondront.
As mudanças climáticas estão acontecendo agora.
Isto tem afetado todas as nossas comunidades.
Como instrumentos da criação de Deus e Metodistas Unidos, devemos orar e trabalhar juntos contra
isso.
S’il vous plaît, rejoignez-nous 12 mai à 19h30 sur
la place en face de l’Oregon Convention Center pour la Veillée Climatique de la Conférence
Générale. Nous allons nous rassembler pour
recueillir des prières de méthodistes unis qui
pleurent le changement climatique façons est
déjà un impact sur la création, et qui aspirent à
protéger l’ensemble de la bonne terre de Dieu de
ses pires effets.
Junte-se a nos no dia 12 de maio às 7:30 da noite
na praça em frente ao Centro de Convenções de
Oregon para a Conferência Climática Geral em
Vigil. Vamos nos reunir para orações contra as mudanças climáticas que já estão afetando a criação,
e que anseia para proteger todos as terras de Deus
de piores impactos
Tous les participants à la veillée porteront des lanternes décorées par les méthodistes unis avec des
prières pour le climat. Ampoules à énergie solaire
brillera la lumière du Jésus-Christ que le soleil se
couche pendant notre temps ensemble. La veillée
comprendra de la musique et le témoignage par
les méthodistes Unis de partout dans le monde tel
que nous élevons leurs expériences sur les lignes
de front du changement climatique à Dieu dans la
prière. Le saumon de soie belle entourera l’espace
que nous partageons dans la communion et bénissons les ampoules avant qu’ils ne soient remis à
des partenaires à des conférences où les gens ont
un accès limité à l’électricité.
Nous espérons que vous vous joindrez à nous pour
ce bel événement. Si vous souhaitez décorer une
lanterne avec vos prières, s’il vous plaît venir au
stand de la Pacific Northwest Conference Création
de Soins près du stand Cokesbury dans la salle
d’exposition. Pour plus d’informations, visitez www.
pnwumc.org/climatevigil ou par courriel [email protected].
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WWW.LYNCOALITION.ORG
Todos os participantes da vigília levarão lanternas
decoradas por Metodistas Unidos com orações
para o clima, lâmpadas de energia solar brilhar a
luz de Cristo como o sol se põe durante o nosso
tempo juntos. Durante a vigília teremos música
e testemunhos de Metodistas Unidos de varias
partes do mundo que como nós levantamos as
suas experiências na linha de frente da mudança
climática a Deus em oração . salmão seda bonita
irá cercar o espaço como nós compartilhamos em
comunhão e abençoar as lâmpadas antes que eles
são doados para parceiros em conferências onde
as pessoas têm acesso limitado à eletricidade.
Esperamos que você junte-se a nós para este belo
evento. Se você quiser decorar uma lanterna com
suas orações, por favor, venha para o visor Conferência Pacific Northwest Cuidados Criação próximo do visor Cokesbury no salão de exposições.
Para mais informações, visite www.pnwumc.
org/climatevigil ou pelo e-mail: climatevigil@
pnwumc.org e-mail.
THE LOVE YOUR NEIGHBOR COALITION
Prayers Will Light the Night
Climate change is happening right now. It is
impacting all of our communities. As stewards of
God’s creation, we must pray together and discern
how United Methodists will respond.
Please join us May 12 at 7:30pm on the plaza
across the street from the Oregon Convention
Center for the General Conference Climate Vigil. We
will come together to gather prayers from United
Methodists who grieve the ways climate change is
already impacting creation, and who yearn to protect all of God’s good earth from its worst impacts.
All vigil participants will carry lanterns decorated
by United Methodists with prayers for the climate.
Solar-powered light bulbs will shine the light of
Christ as the sun sets during our time together. The
vigil will include music and testimony by United
Methodists from around the world as we lift their
experiences on the front lines of climate change
to God in prayer. Lovely silk salmon will surround
the space as we share in communion and bless the
light bulbs before they are donated to partners in
conferences where people have limited access to
electricity.
We hope you’ll join us for this beautiful event. If
you would like to decorate a lantern with your
prayers, please come to the Pacific Northwest Conference Creation Care display near the Cokesbury
display in the Exhibit Hall. For more information,
visit www.pnwumc.org/climatevigil or email [email protected].
Sergius (or Serge) and Bacchus were fourth-century Roman Christian soldiers revered as martyrs and saints by the Catholic, Eastern Orthodox and Oriental Orthodox Churches. They were
officers in Galerius’ army, and were held high in his favor until they were exposed as secret
Christians. They were very popular throughout Late Antiquity, and churches in their honor were
built in several cities, including Constantinople and Rome. The close friendship between the
two makes them one of the most famous examples of paired saints.
Spirituality and Sexuality
by Ben Roe
I was serving my first parish out of seminary in a small farming and brickmaking community. When one of the members of the church I served heard
I was interested in sexuality education for high school age kids, his quick
comment was, “Just bring them out to my farm. I’ll teach them all they need
to know.”
Reproduction is only one aspect of sexuality, however. Every culture shapes
human behavior—including gender expression. Religious practices and traditions are associated with gender and reproduction while ecstasy and union
not only become metaphors for relationship with God, but in some religions,
with each other as well. Jesus, in fact, often talked about the bridegroom
having union with the bride as a metaphor for God and God’s people.
I once shared my favorite definition of sexuality with a woman who is a very
insightful and spiritual Catholic. I said, “sexuality is a sign, a symbol, and a
means of our call to communication and communion.” She responded, “that’s
the way I think of spirituality!”
I adopted this thinking from theological ethical thinker James B. Nelson
after reading “Embodiment: An Approach to Sexuality and Christian Theology.” Many writers in the field of spirituality point out that we are meant for
community and communion with the Divine and with each other.
Sexuality includes biology, to be sure, but bodies do not necessarily correspond neatly to male or female categories. Some cultures have categories
for more than two genders. In most cultures, women and men dress and act
distinctly, either accenting or understating the underlying body differences.
This is gender role behavior, commonly called “masculinity” or “femininity,”
and most people fall on a spectrum of masculine and feminine expression.
Human beings generally have a sense of which “sex” or “gender” they are,
and it usually matches their bodies—but not always. Finally, most, but not
all, people experience sexual and emotional attraction to others, and want
to connect with them in one or more ways, sometimes including physical
intimacy. This is called “sexual orientation.”
All of this is “sexuality.” And sexuality education is all about thinking about
and understanding these things and the values which human beings and
societies attach to them. Theology, the study of “God” and things “spiritual,”
has treated sexuality as something to be suppressed or even deemed evil in
comparison to the things of the spirit. But does it have to be so? Is sexuality
so removed from spirituality?
If you think about it, though, maybe it’s not a bad definition: it describes how
sexuality impacts our daily lives in many ways. So, maybe spirituality and
sexuality are not all that separate.
Trying it on:
“Sexuality is a sign, a symbol, and a means of our call to communication and
communion.” We find union, ecstasy, and love with another human being—
which inspires us to care for our loved one, our family and our community.
“Spirituality is a sign, a symbol, and a means of our call to communication
and communion.” We find union, ecstasy, and love with God—which inspires
us to serve others.
Ben Roe is a former pastor, pastoral counselor and sexuality educator. He devotes his time to
advocacy with Affirmation, RMN, and the Western Methodist Justice Movement.
THE LOVE YOUR NEIGHBOR COALITION
WWW.LYNCOALITION.ORG
7
One of the main arguments against removing all of the anti-gay
language from The Book of Discipline all at once, or taking a prophetic
word-and-deed stand of any kind for full justice and inclusion of LGBTQ
folks, is that such actions are alienating and would split the United
Methodist Church. Here Love Prevails member Rev. Dr. Julie Todd reflects on the way the argument for unity over justice makes her feel.
Love Prevails Supports
Rev. Mike Tupper’s Tent Witness
On Church Unity
Sometimes
the word unity
slips off the tongue
like a bad french kiss
from a teenage lover
leaving me feeling
sticky and gross.
Sometimes
the word unity
tastes like
nasty cough medicine
my mother made me take
from a stainless steel spoon
its cherry “sweetness”
making me gag.
Sometimes
the word unity
looms like a jackhammer
held by a laborer
in the idle position
next to a crumbling urban sidewalk
the jackhammer mocking:
“hold it together, hold it together.”
Sometimes unity
masquerades
as ekklesia
body parts working harmoniously,
hands and feet needing each other
when injustice like gangrene
untreated and festering
implies an impending amputation.
8
WWW.LYNCOALITION.ORG
Sometimes unity
masquerades
as ideology
holding fast to theological abstractions
the comfort of inaction
for those who refuse
to make a clear-cut choice
for justice.
Sometimes unity
masquerades
as Christ himself
caught between
no more stone-throwing
& cursing a courageous woman
comparing her to a dog
who begs for scraps
she does not deserve.
Rev. Mike Tupper, pastor of Parchment UMC in Michigan, has been sleeping
outside in a tent every night since November 30th (165 nights) to symbolize how lesbian, gay, bisexual, transgender and queer (LGBTQ) persons
are being pushed outside our church into the cold. He says, “It’s time to
let them in and stop the discrimination. It’s time to end the war in the
church.”
Rev. Tupper’s daughter Sarah came out to him six years ago. He performed
the marriage ceremony for Sarah and her longtime partner in August of
2014. Subsequently a complaint was filed against him, which has now
been resolved. Since that time, God has stirred Rev. Tupper’s heart to get
involved in LGBTQ advocacy work in the denomination.
Join Rev. Mike Tupper and Rev. Frank Schaefer in front the Martin Luther
King “I Have a Dream Statue” on Friday afternoon at 1:00p.m. for a gathering at which United Methodists will pray for our denomination to stop the
harm it does to our queer family. (Editor’s note: although LYNC fully supports
Love Prevails, we are not promoting this as an official LYNC event, because it
conflicts with our previously scheduled Immigration Rally with Bishop Carcaño
and we need to be respectful of her time. )
There will also be a National Tent Witness night on Friday evening, where
United Methodists around the United States will set up tents in front of
their churches and homes. Those who sleep overnight in their tents symbolize their solidarity with LGBTQ persons who are left without a welcome
place in the United Methodist Church.
Rev. Tupper’s Prayer:
I pray the delegates at General Conference end the war in our church.
I pray our delegates vote against the discrimination of LGBTQ persons.
I pray that LGBTQ persons will be allowed to get married in our churches.
I pray that our pastors can bless the marriages of LGBTQ persons.
I pray that LGBTQ persons will be fully included in our church’s ministry.
I pray that my daughter will no longer be harmed by our church.
THE LOVE YOUR NEIGHBOR COALITION
Growth of Reconciling
Communities Indicates
Survival for The UMC
By Matt Berryman, Executive Director of Reconciling Ministries Network
We know a growing majority of Christians accept LGBTQ individuals and
same-sex marriage, and recent numbers show more and more United
Methodist churches and religious communities are choosing to become Reconciling, which means making a public pledge and commitment to officially
recognize their LGBTQ friends, neighbors and fellow congregants.
This is the challenge for all mainline Christian Churches, but it is a lingering
area of hurt and shame for The United Methodist Church (The UMC), which
is the last mainline Protestant denomination to discriminate against its
LGBTQ ministers, lay employees and same-sex congregants who want to
marry in the church.
But as the institutional church struggles to move forward, the number of
Reconciling United Methodists (RUMs)—those that welcome individuals
of all gender expressions and identities—has grown 34 percent in the last
four years (see chart below). While growing social and political tolerance
across the country plays a part, we also know that people, especially young
people, are drawn to Reconciling Churches because they are welcoming and
accepting of everyone. That’s why we believe that Reconciling Communities
offer the greatest hope for growth for The UMC, and why it’s essential that
General Conference delegates vote in favor of equality as they gather in
Portland.
It’s important to note that growth of Reconciling Communities isn’t limited
to the more progressive areas of the country. The number of RUMs in the
Southeastern jurisdiction—generally viewed as the most conservative area
of the country—has jumped 35 percent in the last two years. The states
showing the most growth are, in order: California, Texas, North Carolina,
Virginia and Tennessee. Since just the start of 2016, 30 churches have decided to become Reconciling, in areas across Alabama, Arizona, Kansas, Ohio,
Oklahoma and South Carolina, among others.
And this growth is not relegated to new communities. Clifton UMC in Cincinnati, which has been Reconciling since 1998, has doubled its congregation
since last November, and is approaching historic attendance since its first
openly gay pastor arrived.
Last year, RMN set the goal for 2,016 new RUMs by General Conference. We
exceeded our goal months ago and we just keep growing.
The message is clear: more and more church members believe It’s Time
for The UMC to accept and celebrate everyone. More than 750 Reconciling
Communities and 34,000 individuals can’t be wrong—this is the direction of
The UMC. It’s simply time for the institutional church to catch up with the
people in the pews.
THE LOVE YOUR NEIGHBOR COALITION
WWW.LYNCOALITION.ORG
9
Legislation: Climate Change
Support: YES
Support: YES
60174: Socially Responsible Investment Guidelines - Fossil Fuels Avoidance
Amends the socially responsible investment guidelines in the Book of
Discipline to exclude fossil fuels investment.
60759: GBOPHB - Fossil Fuels Avoidance
Directs the General Board of Pension and Health Benefits to avoid investment in fossil fuels.
60262: Principles for Sustainable Extraction
Asserts that industrial production systems are inherently unjust. Establishes four principles for local advocacy in the context of industry: Do no
harm, eradicate the root causes of poverty, people as rights holders, and
sustainability (environmental).
60396: Energy Policy
60175: Investment Ethics Resolution Fossil Fuels Avoidance
Resolution 1001 establishes the Church’s energy policy, and the context of
the same. Petition 60396 would amend Resolution 1001 to comment on
hydraulic fracturing and express support for “transition assistance for communities currently dependent on old energy fossil fuel economies.” Also
makes numerous changes to phrasing, though the sense of the resolution
is largely unchanged.
Resolution 4071 is a resolution on investment ethics that outlines socially responsible investment guidelines and strategies. Petition 60175 would amend
Resolution 4071 to require petroleum, natural gas, and coal avoidance.
60448: Creation Care Consolidated Resolution
60201: Investment Ethics Resolution - Greenhouse Gas Avoidance
Amends Resolution 4071 (see above) to require avoidance of greenhouse
gas emitting investments.
60316: Investment Ethics Resolution Fossil Fuels Avoidance (Expanded version)
Amends Resolution 4071 to require petroleum, natural gas, and coal avoidance. Also adds that these three substances contribute to climate change.
60710: Climate Stewardship
Amends the Book of Discipline ¶160.D Global Climate Stewardship to reflect
that greenhouse gas emissions are currently altering climates around the
globe. Acknowledges the harm of climate change and calls on the Church
to divest from fossil fuels.
Combines Resolutions 1026, 1023, 1027, 1030, and 4059. Upon adoption of
this new resolution, delete 1023, 1027, 1030, and 4059. The consolidated
resolution (printed as a new resolution) would assert a call to stewardship
of creation, assert the facts of environmental degradation, summarize the
history of creation care in the Wesleyan movement, express the current
beliefs of The UMC on this issue, and state various commitments that the
Church has made.
60449: Climate Change and the Church
Resolution 1031 states the facts of climate change and references extensive documentation on the issue. It further calls on the Church to educate
its members and others on the issue, and advocate for reductions in
greenhouse gas emissions. Petition 60449 would replace Resolution 1031.
The new resolution asserts the context of climate change in a confessional tone rather than an empirical report. It then calls on the Church to take
concrete steps to address the issue, and calls on the Church to advocate
for national governmental policies as well as a binding international
agreement. The language of the new resolution is much less formal than
Resolution 1031.
60246: Environmental Racism in the US
Amends Resolution 1025 to reflect the current understanding of the disproportionate impact of environmental degradation on minority communities.
Acknowledges that these disproportionate impacts are a global phenomenon, though the bulk of the resolution remains focused on the United
States. Numerous changes to phrasing, though the sense of the resolution
is largely unchanged.
60248: Protection of Water
Resolution 1029 contains facts on the state of water use and degradation,
and resolves that the Church shall take numerous steps to protect sustainable access to clean water for all. Petition 60248 would add specificity to
the facts listed, and updates the concrete steps listed.
60261: Environmental Health
Creates a long new resolution with a conception of chemicals that is
colloquial rather than technical. Summarizes context of Methodist work on
human health. References documentation on the harm caused by the use
of specific chemicals. Declares that research should be done into harm and
risks posed by chemical use and that public health hazards should be prevented, as a matter of human rights, by government policies. Asks governments to adopt specific policies. Requires the Church to educate itself and
others, and “provide for the safety and health of persons in their meeting
spaces and work places.”
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Support: NO
60038: Investment Ethics
Amends Resolution 4071 (see above) to add a summary of Methodist
history on economic justice. Strikes a paragraph on active ownership in
the context of the Dodd-Frank act, replacing it with a paragraph on the
General Conference’s directive to invest in institutions whose practices
are consistent with the Social Principles. Adds a section to the preamble
outlining the tension between investors’ “fiduciary duties” and the socially
responsible investment policy goals and directives of the Church. Changes
the “Portfolio Screening” section from “does not invest” to “should endeavor to exclude.” Makes numerous changes for clarity, brevity, precision,
organization, and to align the language of the resolution with common
usage, though the sense of the resolution is largely unchanged.
60702: Global Good Stewardship
Book of Discipline ¶160.D-G expresses the sense of the Church on climate
change and stewardship. Petition 60702 would replace ¶160.D-G with a
paragraph supporting “thoughtful economic development” for the benefit
of the poor, while maintaining clean water, air, and land. Climate change is
not mentioned.
THE LOVE YOUR NEIGHBOR COALITION
Legislation: Reproductive Health, Choice & Justice
Reproductive health, rights and justice are about sexuality education, access to reproductive health care and appropriate contraception, and access
to safe, legal, and accessible reproductive health services, including abortion care. It’s about women deciding whether and when to have children.
Denial of reproductive services unfairly harms those who are poor, LGBTQI, immigrants, and people of color. The global impact of supporting women
in making healthy choices about their own bodies and encouragement of responsible parenthood uplifts communities around the world.
Support: YES
Support: NO
60249: Responsible Parenthood
Comprehensive work from the United Methodist Women to advance understanding and support of reproductive health and justice as it amends and
readopts resolution 2025.
These petitions would overturn the UM’s reasoned and long-standing
support of reproductive justice. U.M.s were leaders in reproductive
60468: New Developments in Genetic
Science
rights and health and these erode their fine efforts.
Key legislation from GBCS with clear language supporting persons’ decisions related to reproduction.
60748, 60749,60750, 60751, 60752:
Responsible Parenthood
60681: Ministry to Those who have
Experienced Abortion
An attempt by 2 persons/congregations to amend or delete resolution #2025. Not to be confused with 60249 which we support.
This amendment to the Book of Discipline (BOD), recognizes the church’s
obligation of ministry with women who decide to terminate a pregnancy.
60885: Adoption
From 1st UMC in Austin comes this amendment to the BOD to affirm supportive adoptive parents regardless of their sexual orientation.
60398 & 60892: Adoption in a Global
Context
From General Board of Church and Society (GBCS), emphasizes cultural
competency in encouraging adoption. 60892 folds in support regardless of
sexual orientation or marital status of adoptive parents.
60402: Repentance for Support of
Eugenics
GBCS call to educate about eugenics and the ethical use of science.
60252: US Hospital Mergers
Amends and readopts resolution from 2000.
60698, 60743, 60744, 60745, 60746,
60747, 60908: Abortion
60837 & 60838: Deleting support of
Religious Coalition for Reproductive
Choice
These petitions would ignore our U.M. leadership role in founding
RCRC and its critical and ongoing work to secure reproductive health,
rights, and justice. Affirming women’s right and access to comprehensive health care services, including reproductive health, has always
been a cornerstone of the UMC.
60255: Bioethics
Misguided attempt to deny reproductive choice cloaked in language
about concern for “excess embryos.”
60704: Protection for Religious
Adoption Agencies
A part of Mark Tooley’s effort to uphold what he refers to as “traditional family structures,” i.e. heterosexual marriage.
60755: Readopt Gender-Selective
Abortion
From one individual with a concern about the deliberate targeting of
female fetuses for abortion. We have serious reservations and believe
that this matter is included better in other resolutions.
0760-FA-R4071-G: Investment Ethics
Amends Resolution 4071 by adding incendiary language on portfolio
screening rejecting investment in “equipment or pharmaceuticals
solely used in the performance of abortions.”
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