“When one part of the body suffers, we all suffer.”
by Becky Posey Williams
I grew up understanding the importance of saying “I am sorry,” when I behaved in a way that could have contributed to someone feeling hurt. I even learned the importance of expressing it when I was not in the wrong but simply present to hear someone express a hurt or pain experienced in life. I have never questioned the rightness of an authentic apology. One that names the offense, accepts responsibility, speaks from the heart, and offers hope to the injured.
I recently read an article entitled “Exiled from Faith” by Diana Butler Bass. She said, “Just this week, Catholic bishops were discussing why millions of people have left their church. At the same time, the Southern Baptists were meeting and part of their concern is stemming the loss of young adult members. In both cases – as is often the case when talking about the rise of the “nones” and the decline of Christianity – blame was placed squarely on those who have left and neither the Catholics nor the Baptists offered much in the way of honest institutional self-reflection on the churches’ responsibility in causing these trends. Apologies are the first step toward justice – the making right of a wrong. Perhaps a public apology would [be] the first step in a journey of reconciliation and restitution. Perhaps history would [be] different in ways unimaginable, like a double rainbow breaking through a bleeding sky. If nothing else, listen to the exiles. They aren’t to blame for leaving. They are probably just holding up a moral mirror to the church.”
For years, the General Commission on the Status and Role of Women has been listening to persons who are survivors of sexual misconduct in The United Methodist Church. We hear the stories of people who have felt unheard, invited to stay quiet, blamed, and experience additional trauma when the process of filing a formal complaint does not work at its best. Through this privilege of getting to listen, GCSRW is in a position to speak the truth even when it is not what some want to hear. We have a responsibility and a commitment to help the Church get this process right, every time. It is time to wake up, lead fearlessly, and name the harm that has and continues to happen in our United Methodist Church. It is time to listen to the voices of the silenced.
In January 2018, GCSRW and the Council of Bishops released a joint statement naming the sin of sexual misconduct. Here is an excerpt from the letter:
“The sin of sexual misconduct must be named by the Church at every level of ministry. Further, we must confront the environment of courser public dialog and discourse that provides license and cover for sexual harassment, abuse, and assault. We acknowledge that the Church is also a place where sexual misconduct happens when persons in power positions choose to abuse their power. The stories are all too similar. Alleged victims are often reluctant to come forward fearing they will not be believed or they will experience retaliation and the decision to report will be held against them. Sexual misconduct is a symptom of a systemic problem within our Church and society where patriarchy flourishes.”
Read the full COB/GCSRW statement here.
To build upon the message of the joint letter, the legislative task force of GCSRW’s board of directors submitted a legislative petition to General Conference 2020 which makes an apology to survivors of sexual misconduct perpetrated by leadership within The United Methodist Church. We believe this is a step in the right direction and reflects, in part, what Dr. Jennifer Freyd describes as “institutional courage,” the antidote to institutional betrayal. This courage includes institutional accountability and transparency. We believe the statement made in this apology is one more way the Church can be transparent and work toward holding one another accountable in our behaviors.
We come now asking you to do your part in seeing this legislation adopted and its content clearly shared within your annual conference. Lives have been changed forever as a result of experiencing sexual misconduct within The United Methodist Church. When one part of the body suffers, we all suffer. Please join us in speaking this truth and support this piece of legislation.
Find all GCSRW legislation and talking points at https://www.gcsrw.org/GeneralConference/Legislation.aspx.
Published : Thu, 12 Dec 2019 19:52:56 Z
The Importance of Boundaries Training in the African United Methodist Churches
by Rev. Kalamba Kilumba and Rev. Dr. J. Kabamba Kiboko
“Where there’s smoke, there’s fire,” as they say.
The 2016 Book of Resolutions ¶2044 states that, “Harassment is still a significant problem: well over three-fourths of the clergy (men and women) and half of the laywomen had experienced sexual harassment in the church (about one-third of laymen).”
Sexual harassment and assault cross every boundary. United Methodist Churches in Africa are not immune from incidents of sexual harassment. Recent surveys, conversations with clergywomen and laywomen reveal patterns of serious sexual abuse and harassment within the boundaries of African United Methodist Churches. Most troubling is how these boundaries violations and sexual misconducts have been bubbling under the surface for years without being addressed at all.
While in the United States, all clergy men and women are receiving mandatory, up-to-date, boundaries training at least once every quadrennium, as required by The Book of Discipline; clergy men and women in Africa are not being offered the same opportunity to fulfill that disciplinary requirement.
Time is of the essence, African United Methodist Churches can no longer remain silent, continuing to sweep sexual harassment issues under the rug to protect the reputation of the church and clergymen, while sacrificing the spiritual wellbeing of clergywomen and laywomen in general.
Therefore, time has come for African United Methodist Churches to address the issues of sexual harassment and sexual misconduct head-on by providing mandatory training around boundaries, to set the standard for the ethical best practices and the overall integrity in ministry, while providing to African clergy men and women the opportunity to fulfill the mandatory disciplinary requirement.
In recent years, boundaries trainings have been offered to several African Episcopal Areas, such as Mozambique/South Africa, North Katanga/Tanzania and South Congo/Zambia, by Becky Posey Williams (GCSRW Senior Director for Sexual Ethics and Advocacy), Rev. Kalamba Kilumba (GCSRW Member of the Interagency Sexual Ethics Task Force), and Rev. Dr. J. Kabamba Kiboko (Senior Pastor of Forest Chapel United Methodist Church).
The primary goals of the trainings were to initiate a conversation about the “taboo” subject of sexual harassment and misconduct, to raise awareness of certain cultural behaviors that lead to sexual misconduct, and to encourage church leaders – clergy and lay – to protect vulnerable church members, especially children, and women.
The trainings are designed to create awareness of what constitutes misconduct and how issues of misconduct typically arise; the observation of boundaries, power, and vulnerabilities that can lead to misconduct; and steps that can be taken to prevent misconduct.
Among the topics are: what is sexual harassment, how common is it, boundaries, power, vulnerability, hugging, touch, self-care, pornography, and the importance of a sexual harassment policy.
Results of Trainings
The trainings have brought a new awareness to the insidiousness of sexual harassment, encouraging women to reveal indignities suffered, often from clergymen in powerful positions.
These are the observed results of sexual ethics trainings:
Sexual harassment is an important issue; our collective actions will have a far-reaching effect in several African Annual Conferences. Let’s continue training and change the culture of violence against women and children.
Published : Tue, 24 Sep 2019 18:34:36 Z
Women Arise for Better Lives
by Rev. Neelley Hicks
Women throughout the world have never had an opportunity like the one we have today: a chance to amplify voices that help make justice, dignity and wellbeing reality – even in parts of the world most left behind by the digital divide and gender gap in IT. The Women Arise Network – an initiative of Harper Hill Global – was born from this opportunity which uses communication strategies and technologies to reduce human suffering and improve lives. We are grateful to have benefited from Tennessee COSROW who supported our 2018 leadership conference in the Democratic Republic of the Congo.
The Women Arise Network is located currently in DR Congo, Uganda, and Nigeria, but the model we use could be effective most anywhere.
We don’t just report on the problems of the day. We craft messages to influence behaviors so we can prevent disease, grow peace within the individual and community, and increase dignity for those rejected by society. There are 17 United Nations Sustainable Development Goals that give our work societal focus so that people of difference (faith traditions, tribes, ethnicities, socio-economic, etc.) can come together to address problems experienced by all.
Here’s an example. The East Congo Episcopal Area of the United Methodist Church wanted to help women arise from the stigma they suffer as a consequence of sexual violence. Working together with Judith Osongo Yanga (Director of Communications), we developed a communications campaign beginning with world-renowned humanitarian Firdaus Kharas. Whether shown in conferences, over social media or television, “A Plea to My Father” has helped women like Judith’s protege Bibiche begin to understand that she is not alone, what happened was not her fault, and she can never be defined solely by that one event. This is just one example of communications that can produce a positive outcome.
The video is now translated in 11 different languages and has reached over 10 million viewers in the region by television alone, and many more through local viewings. UMW President of the Northern Nigeria Annual Conference Doris Adamu uses the animation as a centerpiece and works with women of other faith traditions for this one united cause.
Using Technology for Social Change
Today’s technologies allow us to reach people who do not have access to radio, television, or the Internet. A simple text message can pass through these barriers. When a message carries vital information, is crafted in local languages and sent from trusted sources, it can even save lives.
Many of us receive text reminders for doctor appointments. We use that methodology, but for the Women Arise movement, turned messages into ones that assist pastors in preaching about respect and dignity for women. The messages were sent on behalf of Bishop Gabriel Unda, and when preached, reaches both oppressed and oppressor, building awareness of issues otherwise left unspoken.
Not everyone in the world can attend formal school, due to financial and geographic barriers, so we developed the “Virtual Classroom” for Network participants to carry education to the people. Fitting in two backpacks, the technologies and content can be shown outdoors or inside; to small groups or large; to young and old together.
Not everything we do is high tech. Fabric can tell stories and with the Women Arise icon, “Esther” we are doing that! Illustrated by Congolese artist Radjabu, Esther will be soon printed on fabric and crafted into items that tell the story of one woman arising, speaking truth to power and saving lives.
Power of the Human Network
Just having the right message means nothing without the trusted human network to pass messages and media through. The United Methodist Church’s organizational structure allows us to connect with socially-minded women around the world about common humanitarian issues. Wherever we are, we can ask other women to join us in channeling voices towards solutions that change lives right where we live.
We are getting ready for our next leadership training of the Women Arise Network. There are currently 10 members in the network from three different countries who use radio, television, social media and workshops to improve lives right where they live. If you would like to help us equip, train, and mobilize women for social good through communications, you can donate at harperhill.global/donate.
N. Neelley Hicks is committed to making the world a better place by using her gift of communications with her passion for empowering women.
She founded Harper Hill Global (a 501c3 not-for-profit) to train (primarily) women to use communications (storytelling, broadcast & technology) in addressing the most pressing social issues of our day. “Women Arise” is a result of this focus, which is a network of women who address stigma against victims of sexual violence within their own communities in Uganda, Northern Nigeria, and the Democratic Republic of the Congo. Disease-prevention is another result by which women use their human networks to develop & send text messages, create & broadcast song, or version and broadcast animation – all with the goal of teaching prevention in communities where education may be lacking.
As a Deacon, Neelley provides leadership at Glencliff United Methodist Church in Nashville, Tennessee, who is currently building transitional housing (microhomes) for people who are homeless and recently discharged from Nashville hospitals.
Previously, Neelley was the Director of ICT4D Church Initiatives for United Methodist Communications and Vice President/Director of Interactive Media at Godwin Group Advertising.
Neelley has spoken at the United Nations in Geneva and New York through the InfoPoverty World Conference. She is a dynamic, engaging speaker who has spoken to groups in a variety of settings on multiple continents.
She has a Masters in Divinity from Vanderbilt University and a BS in Business from Belhaven University. She and her husband, Robby, have a combined family of three children, their spouses, and four grandchildren.
Visit harperhill.global for more information.
Published : Wed, 29 May 2019 19:51:28 Z
DCA 5: Monitoring Report (Wednesday, February 27)
Throughout Monday afternoon, a number of delegates, visitors and viewers from home sent us messages, concerned that the gender balance of speakers was weighted in favor of men. They asked us if GCSRW was monitoring. One asked if ANYONE was monitoring? Indeed, we were, and yes, the balance was off. Males made up 75% of the speakers on Monday afternoon, while women were only 25%. The Bishops were able to hear our report of concerns this morning before the day began, and things got better. When Bishop Greg Palmer took the chair for the Tuesday morning session, women made up 39% of the speakers, which is just over their representation on the floor which is 36% women. During Bishop Cynthia Fierro Harvey’s session, women made up 37% of the speakers. Thank you Bishops!
So yes, your GCSRW monitors are counting, but we don’t have a voice during the sessions. We cannot come to the mic and ask the presider if women are being called. We cannot come to the mic and say that women (and some men as well) have been in the queue for a long time, being told that some in the queue will NEVER be called, while other delegates return to the mic two and three times. None of us can see the electronic queue so it cannot be monitored. We don’t know who is NOT being called on – we can only see what you all see – who IS being called on. And yes, Monday afternoon was not a good session for women. Tuesday morning got better, but delegates – call it out when you see it! When the presider says s/he is going to call names in a way to provide a diversity of voices, hold him/her to it. Only YOU know if you’re NOT being called on.
It was also reported to us that a few young women were bothered by the behavior of some fellow delegates from outside the U.S. They described men who hugged them uncomfortably, and in one case, asked one to marry him. On the one hand, this is a cultural difference, and we are clearly struggling to learn to live with one another as a diverse church. For some, close hugging and marriage proposals are normal, everyday life. We’re not saying it’s acceptable there either, but it’s certainly more common. For others though, hugs are shared only between close friends and family members, and only with permission with strangers, and marriage is proposed similarly – with persons VERY well known. As we continue to struggle to be one church, it will be important to continue to talk about these gender norms upon which we do not yet agree. In the meantime, at the General Conference, if women do not want to be touched, do not touch them and no one here wants a marriage proposal from a virtual stranger. We are brothers and sisters in Christ, and that’s as far as it goes. Sin may be a matter for God to decide, but sexual misconduct is defined by the recipients, and these recipients are saying “No,” and many women here would say, “Me too.”
One piece of advice for the next General Conference, which is just over a year away – ELECT MORE WOMEN. Encourage your Annual Conferences to send delegations with equal numbers of men and women. That’s the best way to change the balance of speakers. As we’ve watched our women Bishops increase in number, ALL of whom we celebrate, we can’t say the same for the delegates. We can do better.
Published : Wed, 27 Mar 2019 20:14:33 Z
Walking in the Way: A Deacon’s Journey
by Rev. Sherry Bryant-Johnson
I imagine my calling to be like the voice of the Teacher in Isaiah 30:21, a Presence within that whispers to me: “This is the way; walk in it.” For many years these gentle marching orders led me on what I thought was a random path of learning and doing. The ladies of St. John African Methodist Episcopal Zion (my hometown church) who taught Sunday School and directed the Christmas and Easter pageants fascinated me. So, when I reached adulthood, I taught Sunday School and directed Christmas and Easter pageants. The power of talk therapy to transform intrigued me. So, I studied psychology at Indiana University. A southern gentleman captured my heart. So, I let go of my life in Hammond, Indiana and settled in his rural Mississippi community. Questions about God, prayer, and life gripped me. So, I immersed myself in the the Bible, went to workshops, and devoured books by spiritual writers. Love, frustration, passion or curiosity moved me to learning and service—I thought. It did not occur to me that the road I traveled was carrying me to a specific destination.
Rev. Sherry B. Johnson
I meandered into a job as assistant to the pastor at a United Methodist Church in 1991. As I worked as program staff/administrative assistant, my path began to make sense. I had entered a new world where my eclectic collection of learning, experiences, and skills were valued and affirmed. I realized that through my wanderings, God had molded and made me into a minister of the gospel. My proclamation of the Word was in my teaching, my listening, and in my praying, both in the church and beyond the church’s walls. After three years as a diaconal minister, I was ordained with the inaugural class of deacons in 1997.
As I journeyed through candidacy to ordination and met wise mentors along the way, I received the gift of words to describe the connection between my learning, doing, and serving— Christian faith formation. Practicing and teaching the means of grace have permeated my every appointment— associate pastor of a two-church charge, executive director of a United Methodist Mission Agency, and associate director for a center devoted to developing Christian leaders through lifelong learning. I also weave spiritual practice into training events and other nontraditional settings because of my passion to assist others, to hear more clearly, and to respond more faithfully to the Presence that calls to them, “This is the way; walk in it.”
I live out my own call these days as a spiritual director, retreat designer/leader, Bible teacher, workshop leader, and author. And I am currently exploring a new interest— offering spiritual direction and Bible study online.
In the 22 years since my ordination, I’ve encountered many along the way who do not appreciate or understand my ministry. I cannot allow the reality of rejection to stop my work or to divert my attention from the many sisters and brothers who celebrate with me.
I see the celebration of the unique ministry of the deacon as a gift as diverse and surprising as the ministry itself. This rejoicing breaks forth both in the church and in the community. It can be as subtle as a feeling of oneness in Christ with a directee, as endearing as a card from a parishioner during Clergy Appreciation Month, or as unexpected as a thank you hug from a pastor in the produce aisle in Kroger.
Whether my ministry is celebrated or ignored, appreciated or reviled, the Presence that whispers, “This is the way; walk in it” still speaks, and I must follow where it leads.
Rev. Sherry Bryant-Johnson is an ordained deacon with extensive training in spiritual direction as well as United Methodist professional certification in spiritual formation. Her ministry encompasses retreat leadership, teaching, small group facilitation, and writing. She was an editor/essayist for the anthology, Embodied Spirits: Stories of Spiritual Directors of Color (Morehouse, 2014) and the contributing writer of Journey to Joy: Jesus is the Strength for Life, a VBS study for adults (Abingdon, 2016). Based in Jackson, Mississippi, she has served as the executive director of Bethlehem Center, Inc. and the associate director of the Center for Ministry at Millsaps College.
Published : Mon, 25 Mar 2019 20:49:23 Z
“I don’t want to be a deacon; God wants me to be a deacon.”
by Rev. Sue Pethoud
I don’t want to be a deacon; God wants me to be a deacon. It’s not like when a young child wants to be a firefighter or a dancer. It is something much more than that. I was content to be a middle school math teacher. It wasn’t an exciting job, but it had purpose and I did it well, but God was not content. God tried for a long time to let me know that, but it wasn’t until a Friday night, after a week of serving in Appalachia, that I really got the message. It was an emotional experience and one that took me a long time to understand.
Rev. Sue Pethoud
I got it right away that God was calling me to work in a setting where I would be connecting people and their faith to the world around them, but I didn’t jump right into a deacon studies program. Hours of prayer led me to become more involved with our youth and to seek out ways to become more educated in my own faith. I found The United Methodist certification program and it seemed to be where I needed to be. I thought I was following God’s call in my life, but I was really trying to fit that call into the life I already had.
The certification program was a good place to start, and I am thankful now that I began there, but it was evident very early on that that was not the end of the story. I had to figure out how this call of God’s was to fit into my life as a wife, mother, and teacher. Through classmates, professors, and our young pastor, I was encouraged to continue to pray about where I really needed to go with all of this. Clergy friends gave me books to read, prayed for me, and gave me encouragement to follow where I was being led. It was pretty apparent that I was really being called to ordained ministry in the role of a deacon, but I was very reluctant to follow that call. The practicality of it all kept getting in the way of actually following the path that God had set before me.
I was in my 29th year of teaching and the logical, sequential part of me knew that financially, retirement with 29 years of experience would be less than practical. I was bargaining with God over this very thing when the state stepped into the process, offering a financial incentive to retire early! Perfect! The huge roadblock had been removed and I was ready to finally jump in, feet first!
Seminary was exciting and full of learning and listening. During that time, I continued to be involved with the youth of my own church and through them found Cass Community Social Services. It was more than evident, that was where I was being called. I began volunteering there one day a week in 2010 just as I was getting into a full-time seminary schedule. I was hired for that one-day-a-week job in 2013 just before graduation. It became a three-day-a-week position by June and by Christmas, it was full-time. I have been there ever since.
I was commissioned in 2014 and ordained in 2017. My primary appointment is to Cass as an ABLC (Appointment Beyond the Local Church) with the title of Church and Community Relations Liaison. I coordinate the over 7,000 volunteers that serve at Cass each year, correspond with donors, speak at churches and other community organization gatherings, run fund raising events and supervise Cass Green Industries. My secondary appointment is to Cass Community UMC, the church that “birthed” Cass Community Social Services. There I sing in the choir, preach in the absence of the pastor, and help to coordinate the behind the scenes tasks necessary to keep a church running. Within the Annual Conference, I am the editor of the Order of Deacons newsletter and have begun a program for all districts to send youth to serve at Cass during the summer.
I often hear from other deacons that they struggle with feeling that though they are following a different call than elders, they are not treated as equals among their elder counterparts. I get that, but don’t experience it, at least most of the time. There was a learning curve in the beginning and, occasionally, there still is, but a little education and self-advocacy goes a long way. If we as deacons, can explain our call and how it may be different but equal to that of an elder in a non-defensive way, we will all be better for it. We do have to remember that elders who came into the system before 1996 were deacons once and many of them still think of the Order as a stepping stone to elder.
Though I have needed to do some educating both with my congregation and with the clergy I come in contact with, and still do from time to time, I am fully part of the clergy team at Cass Community UMC. I work with three very supportive elders and share the responsibilities of running a church with them. It helps that one of those elders is also the Executive Director of Cass Community Social Services along with her Senior Pastor position at the church and understands the demands of my week-day job. We work together well and I have never been happier.
Rev. Sue Pethoud is the Church and Community Relations Liaison for Cass Community Social Services (CCSS), a Detroit nonprofit agency which responds to poverty with programs for food, health care, housing and employment. She is also an ordained deacon in the United Methodist Church serving both Cass Community Social Services and Cass Community United Methodist Church in Detroit.
Prior to coming to Cass, Sue taught math and science for 30 years primarily to middle school students in Howell, MI. She also taught in both New York State and Ohio.
Sue has a Bachelor of Science degree from Central Michigan University and a Master of Arts degree from the State University of New York. She received a Basic Theological Studies (BGTS) certificate from Garrett-Evangelical Theological Seminary in Evanston, IL in 2013.
Her interests include reading, and travel. She has one son who is a middle school band director and two grand dogs. Rev. Pethoud lives in Detroit during the week and with her retired husband in Brighton, MI on the weekends.
Published : Mon, 18 Mar 2019 20:54:46 Z
“Once God has a hold of you, it’s hard to be let loose.”
By Rev. Dr. Amy Valdez Barker
There is this thing amongst clergy who say, “Once God has a hold of you, it’s hard to be let loose.” As I reflect back on my own call story, I can attest to that understanding of getting into God’s grip and then recognizing that in reality, you don’t actually want God to let you go. As a pastor’s kid, I was all too familiar with the gifts and challenges of being a family in ministry. And in many ways, I didn’t think I wanted that for me, my spouse, or my children. But, God did get a hold of me and my soul has never been settled since. The tug for me to serve God is the driving factor of my life in ministry.
Rev. Dr. Amy Valdez Barker
The question I had to answer was, “How will I serve God?” I continued to debate with God about how I could serve God without ever pursuing a seminary degree or serving as clergy. Again, the discontent and the hunger in my soul kept growing and the more I dabbled in seminary learning, the deeper I went. I loved learning more about my faith, about my church and about religion’s influence in the world. I loved working with people and serving people. In every position that I held prior to ministry, I loved serving. From a waitress in restaurants to an account manager in an advertising company, I loved accompanying people and serving people. At the end of the day, I knew that was my calling. However, those kinds of roles never fully satisfied me.
Finally, I gave in and just relaxed in God’s grip. I no longer wanted to resist, but rather, I leaned into the visions for my life that God was placing in front of me. The themes of learning, loving and connecting constantly arose in my life experiences. Learning manifested itself in seminary learning. I couldn’t get enough of it, so I pursued the Master’s followed by the Ph.D. I never wanted to stop learning. Loving was a part of my nature as I constantly wanted to share God’s love with youth, young adults and the people on the edges who never felt God’s love. Youth Ministry, Young-Adult Ministries, and Mission were ways in which I could live out the call to love. And finally, “connecting” was something that I had been good at in both my private social life and in my working world. Connecting people across annual conferences, across the general church and now connecting people in mission. As a learner, lover, connector, God had a vision to use these gifts for God’s mission in the world.
This is my understanding of a deacon’s call. As deacons in The United Methodist Church, we have a specialized call to ministry that is unique from elders. We serve in a variety of roles and responsibilities throughout the church, but at the heart of it is the way in which we connect the church and the world. As deacons, we have many of the rights and responsibilities as elders in the church, but we take on the role of stretching a little differently in our calling by connecting. We are doctors, lawyers, teachers, police officers, directors and much more who have responded officially to God’s call and pursued the credentialing of The UMC ordained ministry process so that we can link in our workplaces the work of the church. We also take this responsibility of bringing the world to the church seriously as well. Too often, the church can be isolated and insular thinking, but because as deacons we live in both worlds, we help the church remember what the world needs from the church. Deacons are critical partners for God’s mission in the world. One of my close mentors said to me as I was discerning my call, “The church will be strengthened when one day the deacons outnumber the elders.” The way I understood that comment was we need more people with theological training, ordained ministry credentialing and a clear understanding of calling to bridge the church and the world in ways that are effective and relevant in a 21st-century mission field. By God’s grace, deacons like me and the many others serving the church are doing our best to keep that connection alive and the bridge strengthened so that God’s “kin-dom” work is known.
Rev. Dr. Amy Valdez Barker serves as the Executive Director for the Global Mission Connections Unit of Global Ministries for The United Methodist Church. She leads a staff that relates to partners in the worldwide United Methodist and ecumenical mission network, seeking to foster collaborative interaction for church development and Christian service. She has extensive experience on the connectional level of the church, having worked for the Connectional Table, a program and policy coordinating agency, from 2010 to 2017, four years as the top executive. She is an ordained deacon in full connection with the North Georgia Annual Conference. Most recently, she completed a book with Abingdon, called “Trust By Design: The Beautiful Behaviors of an Effective Church Culture,” taking the Towers Watson Research about the denomination’s lack of trust and exploring ways in which the church needs to rebuild trust internally and beyond church relationships. You can reach her for more information at email@example.com.
Published : Mon, 11 Mar 2019 20:04:30 Z
“Just” a Deacon – Ministry That Matters
by Rev. Jeania Ree Moore
My name is the Rev. Jeania Ree Moore and I am a deacon commissioned to a ministry of word, service, compassion, and justice by the California-Pacific Annual Conference of The United Methodist Church (UMC).
I serve as the Director of Civil and Human Rights at the General Board of Church and Society in Washington, D.C., where I advocate on behalf of the church for a myriad of issues (immigrant, migrant, and refugee justice; gun violence prevention; criminal justice reform; ending the death penalty; and other justice issues on which The UMC has spoken). I also connect with and support United Methodists around the world who are working for justice in their contexts.
Rev. Jeania Ree Moore
It is a busy job and an incredible one. I am thankful for the witness and work of the church, my colleagues, and the millions of United Methodists and people of faith and goodwill working daily for justice and peace. I could not do this ministry without so many others!
My call story
I am one of those people who did not go to seminary to get ordained, and wound up on the ordination track anyway. When entering seminary at Candler School of Theology, Emory University, I knew that I was neither called to nor interested in working in a local parish setting. What I did not know, however, was how seminary would identify and further develop the ways in which I am called to ministry – that is, through justice work and education.
While at Candler, I had several transformative experiences working with, teaching, and advocating for justice for women incarcerated at Lee Arrendale State Prison, Georgia’s largest maximum security prison for women. These experiences showed me my gifts and the ways in which God empowers me to do things I had never imagined. This led me to embrace a call to the Order of Deacon.
Favorite thing about being a deacon
My favorite thing about being a deacon is meeting and getting to learn about other deacons! Seriously! The diversity of ministries we as deacons embody is for me one of the most exciting things about being a deacon.
One of my friends is a deacon and an art therapist whose practice serves LGBTQIA youth of color, HIV/AIDS clients, and homeless individuals. Other deacons I know of are lawyers, educators, chaplains, and specialized ministers. The work of deacons outside the church, and in overlooked places and spaces inside the church, is vital for both church and world. Our vocations are reminders to the world—and, often, to the church—that God’s good news necessarily goes far, wide, and is embodied in different ways and professions.
Why it’s important to celebrate the work of the deacon
When I was discerning the deacon’s ordination track, a friend and mentor told me, “You know, deacon’s ordination is the little girls’ ordination.” She said this in an effort to get me to consider the elder’s ordination track.
Given that I was uninterested in parish ministry and had no problems with a less prominent role in church politics, her comment did not sway me. It did, however, alert me to a harmful dynamic I have continued to encounter: the idea that deacon’s work is “less than,” or is not “real” ministry, or is not the ministry that matters. Just recently, a colleague and friend of mine inadvertently described another clergyperson to me as “just a deacon” and “not actually a Reverend” (rest assured, I corrected my colleague – we are not “just” anything, and we are indeed Reverends!).
This conception of deacon’s work as “less than,” as not “real” ministry, or as not the ministry that matters, is clearly sexist, rooted in gendered views of the options and appropriate roles for women doing the work of God. This conception of deacon’s work is also incorrect – the work of deacons is real ministry, is not less than other ministries, and is the ministry that matters.
Speaking personally, it matters that I am commissioned as a clergyperson by my church to preach, serve, and do work of justice and compassion in support of just and restorative policies on Capitol Hill in Washington, D.C. Speaking up for God’s vision of a just society at the heart of national and international politics, matters.
I am glad for the opportunity to do this work, and to uplift the vital work and role of deacons everywhere.
Jeania Ree manages the civil and human rights portfolio at Church and Society. This includes work on immigration, criminal justice reform, gun violence prevention, the death penalty, religious liberty, education, refugees and migration, and voting rights.
Her work on civil and human rights centers on upholding human dignity, and engages emphases — such as racial justice — which support that dignity.
Jeania Ree feels called to ministries of justice and compassion through advocacy and theological education. Having experienced activism as faithful witness, she believes that in this work of faith-based advocacy, we both give and receive God’s grace. Jeania Ree hopes to have an impact not simply on an issue, but also on the people involved in advocating.
A graduate of the Candler School of Theology and the University of Cambridge, Jeania Ree is a commissioned deacon in the California-Pacific Conference.
Published : Mon, 04 Mar 2019 20:27:12 Z
Word. Service. Justice. Compassion.
by Rev. David Dodge
Word. Service. Justice. Compassion. These are the descriptors that The Book of Discipline uses to define the role of the Order of Deacon in The United Methodist Church.
When the 1996 General Conference created a permanent Order of Deacon, it was with the specific understanding that people who were called to this Order would serve as the bridge between the world and the church, between the church and the world. Now, some 23 years later, that expressed need is stronger than ever.
Rev. David Dodge
In our increasingly marginalized society, we can witness United Methodist deacons standing in the gap drawing the church to the world outside its walls and drawing the world to a position inside the walls of the church. We see deacons serving in the many places where the Word needs to be proclaimed. Where service is so needed. Where justice is absent. And where compassion is rarely found.
Today we can see how The United Methodist Church is living into this understanding of the role of the deacon in our polity. We see them serving as
It is appropriate that the General Commission on the Status and Role of Women would choose to highlight this order of ministry in The United Methodist Church in that the large majority of people who have heard this call from God and responded are women. And yet, there is work to be done within the church’s understanding of the role of the deacon. In a denomination that seeks to value equally the role of every person, there is disparity between the way male deacons and female deacons are compensated and supported by the church. If we are to be true to the calling that we each have as Christians and as United Methodists, the church will need to look seriously at itself and how it addresses the issues of gender equality.
Today we live in a world that sees people seeking to separate themselves from people who do not think like them or look like them, and we need leaders who call us back to our biblical roots and to the inclusion of all people in the church of Jesus Christ. Deacons are here to serve that call, helping the church to fling open the doors and move into the community. And helping those outside the church to find the ever-encompassing love of God. This comes through relationships that are forged through Word, Service, Justice, and Compassion. This is the role of the deacon in The United Methodist Church.
David A. Dodge holds a bachelor’s degree in behavioral sciences and master’s degrees in intercultural studies and Christian education, all from Scarritt College in Nashville, Tennessee, which nurtured Christian students until it closed in 1988. Dodge also did graduate work in educational psychology, focusing on moral and faith development, at the University of Florida. He was consecrated as a diaconal minister in 1977 in the Alabama-West Florida Conference and ordained as a deacon in 1997 in the Florida Conference.
Dodge has served throughout Florida in a myriad of ways including Director of Christian Education at St. Mark UMC in Pensacola; Director of Children and Youth Ministries at First United Methodist Church in Coral Gables; Minister of Program and Administration at Trinity United Methodist Church in Gainesville; Executive Director of the Center for Clergy Excellence of the Florida Conference; and Assistant to the Bishop of the Florida Conference, before retiring in 2016. Dodge also has served as a director on the General Board of Higher Education and Ministry, and currently serves as a director on the General Commission on the Status and Role of Women’s board. He is also a certified facilitator for the Center for Courage and Renewal.
Dodge and his wife, Patti, have been married since 1971 and currently reside in St. Augustine Beach. They have an adult daughter, Lara, who works as an environmental consultant in Indianapolis. Their son, Dana, a landscape designer, died in 2003 at age 27.
Published : Thu, 28 Feb 2019 20:53:22 Z
DCA 4: Monitoring Report (Tuesday, February 26)
We previously noted that it was going to be hard to include women’s voices to the extent that they exist in the church (well over 50% if combining clergy and laity), just based on how few women are among the delegates (about 1/3rd), and indeed, it is a challenge.
These monitoring reports cover the period from early afternoon one day to the same on the next day. So, from early Sunday afternoon to about the same time on Monday, 60% of the speakers were men and 40% were women. Indeed, women’s voices are a bit more numerous than their percentage of the body, but it also depends on the topic. For example, during the debate on pension issues, very few women spoke.
Also notable was the gendered nature of the committee officer nominations. As is often the case, more women were nominated for the position of secretary and more men for the job of chair. In the end, two women were elected to the three officer spots, but both in supporting rather than leading roles. The General Commission on the Status and Role of Women asked that Rev. Dr. Betty Musau Kazadi be given a chance to preside over some portion of our business, not only to give a woman the seat of leadership, but a Central Conference clergywoman from Africa. We hope to see that later in the day.
In 1888, six women were first elected by their annual conferences as lay delegates to the General Conference, but were refused seats because women were not allowed. Some of the annual conferences were ready to elect women, but some segments of the General Church were not. A long twelve years later, in 1900, laywomen were finally admitted to the General Conference. Some Methodist women were ordained at the merger of 1939, but full clergy rights for all Methodist women came in 1956. It took another 20 years for the first clergywomen to be elected to the General Conference, in 1976. That’s all to say, the road to full inclusion of women in the church has been a long one, and even now, women’s voices are the minority at this, our highest legislative body, and for this very important moment in the life of the church.
Frances Willard from the then Rock River Conference, was one of those women, who in 1888, was refused inclusion. Today, while we continue to work toward not only full gender inclusion, but full equity in the church, it is important to remember her words:
“It is my dearest wish to help break down the barriers of prejudice that keep women silent.”
By the way, also pertinent to our work, Willard also said the following:
“The world is wide and I would not waste my life in friction when it could be turned into momentum.”
Published : Tue, 26 Feb 2019 16:19:10 Z