The Book of Resolutions 2012, Part III by Abingdon Press

THE BOOK OF RESOLUTIONS OF THE UNITED METHODIST CHURCH

2012

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THE BOOK OF RESOLUTIONS OF THE UNITED METHODIST CHURCH

2012

The United Methodist Publishing House Nashville, Tennessee

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THE BOOK OF RESOLUTIONS OF THE UNITED METHODIST CHURCH 2012 Copyright © 2012 The United Methodist Publishing House. All rights reserved. Permission is hereby granted to any general agency or annual conference of The United Methodist Church or to any local United Methodist church to reproduce, in whole or in part, up to five (5) resolutions from The Book of Resolutions on any one topic in any single publication or electronic product for the purpose of study, worship, or advocacy, provided: • Each use shall contain the words “used by permission” and shall contain the © symbol, the date, and “The United Methodist Publishing House,” as follows: Copyright © 2008, The United Methodist Publishing House, used by permission. • Resolutions may be offered on the Web or in any electronic format for up to ninety (90) days. • This grant of permission shall not apply to any work that is offered for a fee or with any cost to the user, other than a fee for the costs of mailing or duplication. Uses that do not comply with these provisions may still be permitted after application to The United Methodist Publishing House at permissions@abingdonpress.com or by mail to Permissions Office, The United Methodist Publishing House, 201 8th Avenue South, Nashville, Tennessee 37203 or faxed to 615-749-6128. Scripture quotations, unless otherwise noted, are taken from the Common English Bible. Copyright © 2011 by the Common English Bible. All rights reserved. Used by permission. (www.CommonEnglishBible.com) Scripture quotations noted NRSV are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. Scripture quotations noted RSV are from the Revised Standard Version of the Bible, copyright 1946, 1952, 1971 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Scripture quotations marked “NKJV™” are taken from the New King James Version®. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Scripture quotations marked NIV are taken from THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide. Scripture quotations marked KJV are from the King James or Authorized Version of the Bible. Scripture quotations marked (GNT) are from the Good News Translation in Today’s English Version–Second Edition © 1992 by American Bible Society. Used by Permission. The Social Principles placed throughout this book are from The Book of Discipline of The United Methodist Church, 2012. Copyright © 2012 by The United Methodist Publishing House. Used by permission. This book is printed on elemental, chlorine-free, acid-free paper. ISBN 978-1-426-75787-7 2-PACK Discipline and Resolutions ISBN 978-1-426-75788-4 CD-ROM Edition (with Book of Discipline) ISBN 843-5-040-35938 12 13 14 15 16 17 18 19 20 21 —10 9 8 7 6 5 4 3 2 1 MANUFACTURED IN THE UNITED STATES OF AMERICA

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PREFACE / FEATURES

PREFACE

The Book of Resolutions has been published after each General Conference since 1968. This edition includes all resolutions that are currently valid. Resolutions that have been rescinded or superseded have been removed from this 2012 edition. When approved by the General Conference, resolutions state the policy of The United Methodist Church on many current social issues and concerns. Only the General Conference speaks for The United Methodist Church (Book of Discipline, ¶ 509). The 2000 General Conference approved a rule stating: “Resolutions are official expressions of The United Methodist Church for eight years following their adoption, after which time they shall be deemed to have expired unless readopted. Those that have expired shall not be printed in subsequent editions of the Book of Resolutions” (Book of Discipline, ¶ 510.2a). This edition has been prepared in accordance with that rule. This 2012 edition presents the resolutions in seven sections: (I) The Natural World, (II) The Nurturing Community, (III) The Social Community, (IV) The Economic Community, (V) The Political Community, (VI) The World Community, and (X) Other Resolutions. The first six section titles match the sections of the Social Principles, United Methodism’s foundational statement on social issues found in The Book of Discipline of The United Methodist Church, 2012, ¶¶160-166, pages 103-142. These same paragraphs appear before each section of resolutions in this volume so that users may easily connect the principles to the resolutions.

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PREFACE / FEATURES

To assist readers in study and use of the Social Principles and their related resolutions, this edition repeats from previous editions: —User’s Guide —Index —Date of General Conference adoption and date of amendment and readoption —Relocation of the Social Principles to make comparisons with the resolutions easier —Resolution numbering system matching the first digit with the Roman numeral of the Social Principles’ six section numbers (I = 1, II = 2, III = 3) —Revised and updated section titles —Resolution numbers from preceding volumes to make research easier —Running heads with the resolution numbers on each page —Thumb indexing of the Social Principles —Alphabetical list of resolution titles and new features in this edition: —Scripture references in resolutions —List of new resolutions —List of deleted and expired resolutions Errata can be found at Cokesbury.com, word search for Errata. The 2012 Book of Resolutions is published by The United Methodist Publishing House—Neil M. Alexander publisher and book editor of The United Methodist Church. Marvin W. Cropsey, managing editor of quadrennial resources, The United Methodist Publishing House, served as the principal editor. The late Carolyn D. Minus, former General Board of Church and Society staff member, wrote the User’s Guide.

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CONTENTS

User’s Guide . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Social Creed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Companion Litany . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Social Principles Preface and Preamble . . . . . . . . . . . . . . . . . . . . .

25 39 40 43

¶ 160 I. THE NATURAL WORLD The Social Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 The Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 Energy 1001. Energy Policy Statement . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 1002. US Energy Policy and United Methodist Responsibility . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54 1003. Nuclear Safety in the United States . . . . . . . . . . . . . . . . . . . 56 Environment 1021. Cease Mountaintop Removal Coal Mining . . . . . . . . . . . . 1022. A Dioxin-Free Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1023. Environmental Justice for a Sustainable Future . . . . . . . . . 1024. Environmental Law: The Precautionary Principle. . . . . . . 1025. Environmental Racism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1026. Environmental Stewardship . . . . . . . . . . . . . . . . . . . . . . . . . 1027. God’s Creation and the Church . . . . . . . . . . . . . . . . . . . . . . 1028. Law of the Sea . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1029. Protection of Water . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

62 63 67 72 75 80 87 88 89

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1030. Recycling and the Use of Recycled Products . . . . . . . . . . . 91 1031. Resolution on Global Warming. . . . . . . . . . . . . . . . . . . . . . . 92 Âś 161 II. THE NURTURING COMMUNITY The Social Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97 The Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105 Christian Education 2001. Christian Education . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105 2002. Faith Communities on Campus . . . . . . . . . . . . . . . . . . . . . 106 2003. Support Campus Ministers . . . . . . . . . . . . . . . . . . . . . . . . . 107 Family 2021. Adoption in a Global Context . . . . . . . . . . . . . . . . . . . . . . . 2022. Support for Adoption . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2023. Support for Clergy Families . . . . . . . . . . . . . . . . . . . . . . . . 2024. May as Christian Home Month. . . . . . . . . . . . . . . . . . . . . . 2025. Responsible Parenthood. . . . . . . . . . . . . . . . . . . . . . . . . . . . 2026. Gender-Selective Abortion. . . . . . . . . . . . . . . . . . . . . . . . . . 2027. Putting Children and Their Families First. . . . . . . . . . . . . 2028. Nurturing Marriage and Family. . . . . . . . . . . . . . . . . . . . .

108 110 112 118 119 122 125 128

Human Sexuality 2041. Church to Be in Ministry to Persons of All Sexual Orientations . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129 2042. Opposition to Homophobia and Heterosexism . . . . . . . . 130 2043. Response Team Ministry for Sexual Misconduct . . . . . . . 131 2044. Sexual Misconduct Within Ministerial Relationships . . . 134 2045. Eradication of Sexual Harassment in The United Methodist Church and Society. . . . . . . . . . . . 141 2046. Sexual Ethics as Integral Part of Formation for Ministerial Leadership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146 Intolerance/Tolerance 2061. Being the Church Amid Disagreement . . . . . . . . . . . . . . . 152 8

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Pornography 2081. Pornography and Sexual Violence . . . . . . . . . . . . . . . . . . . 155 2082. Prevention of the Use of Pornography in the Church . . . 160 Spirituality 2101. Support Chrysalis at All Levels of the Church . . . . . . . . . 163 2102. Support the Walk to Emmaus at All Levels of the Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164 2103. Lay Responsibility for Growth of the Church. . . . . . . . . . 165 Suicide 2121. Teen Sexual Identity and Suicide Risk . . . . . . . . . . . . . . . . 165 ¶ 162 III. THE SOCIAL COMMUNITY The Social Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167 The Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179 Accessibility/Equal Access 3001. Accessibility Grants for Churches . . . . . . . . . . . . . . . . . . . 179 3002. United Methodist Implementation of the United Nations’ Standard Rules on the Equalization of Opportunities for Persons With Disabilities and the Americans With Disabilities Act . . . . . . . . . . . . . . . . . . . . . 180 3003. Assisting Personal Mobility. . . . . . . . . . . . . . . . . . . . . . . . . 181 3004. The Church and Deaf Ministries Steering Committee. . . 182 Aging 3021. Abuse of Older Adults . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184 3022. Aging in the United States: The Church’s Response . . . . 185 3023. Older Adult Recognition Day . . . . . . . . . . . . . . . . . . . . . . . 195 3024. Mission and Aging of the Global Population . . . . . . . . . . 196 Alcohol and Other Drugs 3041. Alcoholic Beverage Advertising at Sporting Events . . . . 201 9

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3042. Alcohol and Other Drugs. . . . . . . . . . . . . . . . . . . . . . . . . . . 3043. Keep Children and Youth Free From Alcohol and Other Drugs. . . . . . . . . . . . . . . . . . . . . . . . . . . 3044. Drinking on Campus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3045. A Call to Action on Alcohol . . . . . . . . . . . . . . . . . . . . . . . . .

202 212 213 216

Black Americans 3061. Black Family Life. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221 3062. African American Methodist Heritage Center (AAMHC). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222 3063. Resourcing Black Churches in Urban Communities . . . . 225 3064. Black Leadership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226 3065. Observance of Martin Luther King Jr. Day . . . . . . . . . . . . 227 3066. Support Reparations for African Americans . . . . . . . . . . 228 Children 3081. Child Care and the Church . . . . . . . . . . . . . . . . . . . . . . . . . 3082. Church Support of Caregivers of Children . . . . . . . . . . . . 3083. Eradicating Abusive Child Labor . . . . . . . . . . . . . . . . . . . . 3084. Reducing the Risk of Child Sexual Abuse in the Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3085. Child Soldiers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3086. Childrenâ&#x20AC;&#x2122;s Sabbath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3087. Prohibit Corporal Punishment in Schools and Child-Care Facilities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3088. Discipline Children Without Corporal Punishment . . . . 3089. The Girl Child . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

230 236 237 240 242 244 245 246 247

Church and Community Development 3101. National Cooperative Ministry Leadership . . . . . . . . . . . 250 3102. Support for Multicultural and Global Churches . . . . . . . 251 3103. Facilitation of Cooperative Ministry Throughout the Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253 3104. Church and Community Workers . . . . . . . . . . . . . . . . . . . 254 3105. Church and Community Workers Support Mission Initiatives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255 3106. Communities of Shalom. . . . . . . . . . . . . . . . . . . . . . . . . . . . 256 3107. Mission Personnel in the United States . . . . . . . . . . . . . . . 258 10

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3108. Use of Church Facilities by Community Groups . . . . . . . 259 3109. Volunteers in Mission . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260 Cultural Issues 3121. Affirming the Use of Diverse Languages in the United States and Opposing a Constitutional Amendment Making English the Official Language . . . . 260 3122. Expansion of Inclusive Language. . . . . . . . . . . . . . . . . . . . 263 3123. Support for Five Ethnic National Plans . . . . . . . . . . . . . . . 264 3124. The Churchâ&#x20AC;&#x2122;s Response to Ethnic and Religious Conflict . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265 3125. Holocaust Memorial Day (Yom HaShoah) . . . . . . . . . . . . 267 3126. Prejudice Against Muslims and Arabs in the USA. . . . . . 268 Ecumenical Issues 3141. Called to Be Neighbors and Witnesses: Guidelines for Interreligious Relationships. . . . . . . . . . . . . . . . . . . . . . 3142. Guidelines for Cooperation in Mission . . . . . . . . . . . . . . . 3143. Encounter With Christ in Latin America and the Caribbean . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3144. Resolution of Intent: With a View to Unity . . . . . . . . . . . . 3145. Resolution on the National Council of Churches. . . . . . . 3146. Strengthening Bridges . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3147. Receive Guidelines for Ministering to Mormons Who Seek to Become United Methodists . . . . . . . . . . . . . . . . . .

269 279 281 282 285 286 288

Organization Memberships: 3150. Pan-Methodist Full Communion . . . . . . . . . . . . . . . . . . . . 288 Education 3161. Education: The Gift of Hope . . . . . . . . . . . . . . . . . . . . . . . . 3162. The Right of All to Quality Education . . . . . . . . . . . . . . . . 3163. Equity in Access to High School Education . . . . . . . . . . . 3164. DREAM Act . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

290 292 294 297

Genetics 3181. New Developments in Genetic Science . . . . . . . . . . . . . . . 297 11

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3182. Human Cloning. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310 3183. Stem Cell Research . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311 3184. Repentance for Support of Eugenics . . . . . . . . . . . . . . . . . 312 Health Care 3201. Health Care for All in the United States . . . . . . . . . . . . . . 3202. Health and Wholeness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3203. Maternal Health: The Church’s Role . . . . . . . . . . . . . . . . . 3204. Support for the Religious Coalition for Reproductive Choice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3205. Faithful Care for Persons Suffering and Dying . . . . . . . . 3206. Protecting Children From Mercury-containing Drugs . . 3207. Quality in United Methodist Health Care . . . . . . . . . . . . . 3208. United Methodist Response to Hospital Mergers . . . . . .

318 328 338 341 343 348 353 355

Hispanic Americans 3221. Rio Grande Conference . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356 3222. Annual Conference Strategic, Comprehensive Plans for Hispanic/Latino-Latina Ministries. . . . . . . . . . . . . . . . 357 HIV and AIDS 3241. A Covenant to Care: Recognizing and Responding to the Many Faces of HIV/AIDS in the USA. . . . . . . . . . . . . 3242. World AIDS Day Observance . . . . . . . . . . . . . . . . . . . . . . . 3243. The Church and the Global HIV/AIDS Pandemic . . . . . 3244. United Methodist Global AIDS Fund . . . . . . . . . . . . . . . . 3245. Endorsing “20/20: Visioning an AIDS-Free World” . . . .

359 366 367 373 375

Housing and Homelessness 3261. Homelessness in the United States. . . . . . . . . . . . . . . . . . . 376 3262. Housing in the USA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380 Immigration 3281. Welcoming the Migrant to the US . . . . . . . . . . . . . . . . . . . 390 3282. Sons and Daughters of Our Fathers . . . . . . . . . . . . . . . . . . 398 12

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3283. US Immigration and Family Unity. . . . . . . . . . . . . . . . . . . 400 3284. Faithfulness in Response to Critical Needs. . . . . . . . . . . . 401 Mental Health 3301. Abusive Treatment Methods for Persons With Mental Disabilities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3302. The Church and People With Intellectual, Physical, Psychological, and/or Neurological Disabilities . . . . . . . 3303. Ministries in Mental Illness . . . . . . . . . . . . . . . . . . . . . . . . . 3304. Healing of Post-Abortion Stress . . . . . . . . . . . . . . . . . . . . .

402 404 408 416

Native Americans Church Relations: 3321. Comity Agreements Affecting Development of Native American Ministries. . . . . . . . . . . . . . . . . . . . . . . . . 3322. Confession to Native Americans. . . . . . . . . . . . . . . . . . . . . 3323. Healing Relationships With Indigenous Persons . . . . . . . 3324. Trail of Repentance and Healing. . . . . . . . . . . . . . . . . . . . . 3325. Native American Ministries Sunday . . . . . . . . . . . . . . . . . 3326. Native American Young Adults in Mission . . . . . . . . . . .

417 417 419 420 423 423

Culture and Tradition: 3331. Doctrine of Discovery. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 424 3332. Native American History and Contemporary Culture as Related to Effective Church Participation. . . . . . . . . . . 425 3333. Native American Religious Freedom Act. . . . . . . . . . . . . . 426 3334. Regarding Native American Culture and Traditions as Sacred. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 428 3335. The Protection of Native American Sacred Sites . . . . . . . 430 3336. Native American Tribal Sovereignty . . . . . . . . . . . . . . . . . 431 3337. Return to the Earth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 435 3338. Treaty Obligations With Native Americans . . . . . . . . . . . 435 Education: 3341. Increased Support for Programs Impacting Native American Higher Education . . . . . . . . . . . . . . . . . 436 13

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Health Care: 3345. Health Care for Native Americans . . . . . . . . . . . . . . . . . . . 437 Organ and Tissue Donation 3351. Organ and Tissue Donation. . . . . . . . . . . . . . . . . . . . . . . . . 439 Population 3361. World’s Population and the Church’s Response . . . . . . . 440 Racism 3371. A Charter for Racial Justice Policies in an Interdependent Global Community . . . . . . . . . . . . . . . . . . 445 3372. Act of Repentance for Racism . . . . . . . . . . . . . . . . . . . . . . . 448 3373. Affirmative Action . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 449 3374. Annual Conferences’, Districts’, and Local Congregations’ Responsibilities for Eradication of Racism . . . . . . . . . . . . 453 3375. Membership in Clubs or Organizations That Practice Exclusivity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 454 3376. White Privilege in the United States . . . . . . . . . . . . . . . . . 455 Rural Issues 3391. Call to the Churches for Renewal of Rural Ministries . . . 3392. Rural Communities in Crisis . . . . . . . . . . . . . . . . . . . . . . . 3393. Support and Protection of Rural People . . . . . . . . . . . . . . 3394. Support for All Who Minister in Rural Settings . . . . . . . . 3395. Ministries of Rural Chaplains . . . . . . . . . . . . . . . . . . . . . . .

457 460 470 471 472

Urban Issues 3411. Pathways to Transformation 2009—2016. . . . . . . . . . . . . . 474 Violence 3421. Grieving and Repenting From Acts of Hate and Violence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 476 3422. Resisting Hate, Fear, and Scapegoating; and Transforming the Context of Hate in the United States . . 481 14

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3423. Violence Against Women and Children. . . . . . . . . . . . . . . 3424. Violent Video Games . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3425. Prohibition of Bullying . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3426. Gun Violence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

484 488 489 490

Women 3441. Affirmation for United Methodist Women . . . . . . . . . . . . 3442. Every Barrier Down: Toward Full Embrace of All Women in Church and Society . . . . . . . . . . . . . . . . . . . . . . 3443. Eradication of Sexism in the Church . . . . . . . . . . . . . . . . . 3444. The Status of Women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

493 494 503 504

Young People 3461. Local Church Support for Young People. . . . . . . . . . . . . . 511 Âś 163 IV. THE ECONOMIC COMMUNITY The Social Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 513 The Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 521 Appalachia 4001. Appalachia: A Call to Action . . . . . . . . . . . . . . . . . . . . . . . . 521 Boycotts 4011. Guidelines for Initiating or Joining an Economic Boycott. . 522 Consumption 4021. Tobacco Marketing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 527 4022. United Methodist Church Use of Fair Trade Coffee and Other Fair Trade Products . . . . . . . . . . . . . . . . . . . . . . . . . . 529 Education 4031. The Methodist Global Education Fund for Leadership Development . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 532 15

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4032. In Support of Hispanic/Latino Undocumented Students . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 533 4033. The Black College Fund . . . . . . . . . . . . . . . . . . . . . . . . . . . . 534 Gambling 4041. Gambling . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 535 Global Economic Justice 4051. The United Methodist Church, Justice, and World Hunger . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4052. Economic Justice for a New Millennium. . . . . . . . . . . . . . 4053. Global Debt Crisis: A Call for Jubilee . . . . . . . . . . . . . . . . . 4054. Pathways to Economic Justice. . . . . . . . . . . . . . . . . . . . . . . 4055. Bread for the World Covenant Church . . . . . . . . . . . . . . . 4056. Greed. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4057. Protecting Health Care, Labor, and Environment in Trade Negotiations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4058. Privatization. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4059. Global Economy and the Environment . . . . . . . . . . . . . . . 4060. Global Living Wage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4061. Enabling Financial Support for Domestic Programs . . . . 4062. Create a Worldwide Peace Economy . . . . . . . . . . . . . . . . .

539 545 553 560 563 566 568 569 574 575 576 578

Investments 4071. Investment Ethics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 579 4072. Divestment and Sudan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 584 Native Americans 4081. Economic Development for Native American People. . . 585 Poverty 4091. Principles of Welfare Reform. . . . . . . . . . . . . . . . . . . . . . . . 588 4092. Statement of Concern on Poverty . . . . . . . . . . . . . . . . . . . . 592 4093. Society of St. Andrew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 593 16

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Stewardship Issues in the Church 4101. Living Wage Model. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 594 4102. Provide Financial Incentives for Clergy in Churches With Small Membership . . . . . . . . . . . . . . . . . . . . . . . . . . . 595 4103. Stewardship Education for Small Membership Churches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 596 United States Economic Issues 4111. Guidelines for Social Security Reform in the United States . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 596 Workers’ Rights 4131. Concern for Workers Task Force . . . . . . . . . . . . . . . . . . . . . 600 4132. Environmental Health and Safety in Workplace and Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 602 4133. Rights of African American Farmers . . . . . . . . . . . . . . . . . 604 4134. Rights of Farm Workers in the US . . . . . . . . . . . . . . . . . . . 606 4135. Rights of Workers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 609 4136. Smithfield Foods, Inc. and Union Organizing . . . . . . . . . 614 ¶ 164 V. THE POLITICAL COMMUNITY The Social Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 617 The Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 623 Basic Freedoms 5001. Taking Liberties: On the Stifling of Dissent. . . . . . . . . . . . 623 Church and State 5011. Church Is a Weapon-Free Zone . . . . . . . . . . . . . . . . . . . . . . 5012. Church-Government Relations . . . . . . . . . . . . . . . . . . . . . . 5013. On Humility, Politics, and Christian Unity . . . . . . . . . . . . 5014. Guidelines for “Charitable Choice” Programs . . . . . . . . .

626 627 640 641

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Criminal Justice 5031. Equal Justice. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 642 5032. Grand Jury Abuse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 647 5033. Justice With Young Persons . . . . . . . . . . . . . . . . . . . . . . . . . 649 5034. Mission Plan for Restorative Justice Ministries . . . . . . . . 651 5035. In Opposition to Capital Punishment . . . . . . . . . . . . . . . . 662 5036. Seek Moratorium on Capital Punishment. . . . . . . . . . . . . 666 5037. Texas Death Penalty . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 667 Education 5051. Public Education and the Church. . . . . . . . . . . . . . . . . . . . 668 5052. Evolution and Intelligent Design . . . . . . . . . . . . . . . . . . . . 673 Military Service 5061. Prayer and Support for Members of the Armed Forces and Veterans. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 673 5062. Military Service Regardless of Sexual Orientation. . . . . . 675 5063. Military Conscription, Training, and Service . . . . . . . . . . 675 Political Responsibility 5071. Electoral Campaign Finance Reform . . . . . . . . . . . . . . . . . 677 United States Legislative Issues 5081. Call for Comprehensive Immigration Reform . . . . . . . . . 678 5082. Establish US Department of Peace . . . . . . . . . . . . . . . . . . . 680 5083. Right to Privacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 681 5084. Support Legislation Prohibiting Malicious Harassments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 689 5085. Food and Drug Administration (FDA) Regulation of Tobacco . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 689 5086. Voting Representation for People in the District of Columbia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 690 5087. Puerto Rican Political Prisoners . . . . . . . . . . . . . . . . . . . . . 692 5088. Filipino Veterans Equity Act of 2007 . . . . . . . . . . . . . . . . . 693 18

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Âś 165 VI. THE WORLD COMMUNITY The Social Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 697 The Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 701 Education 6001. Africa University . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 701 Global Mission and Ministry 6011. Global Ministries and Mission Society. . . . . . . . . . . . . . . . 703 6012. Celebrating Diversity Within the Global Methodist Family . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 704 Justice and Law 6021. Church Supports Global Efforts to End Slavery. . . . . . . . 6022. Compensation for Comfort Women . . . . . . . . . . . . . . . . . . 6023. Abolition of Sex Trafficking . . . . . . . . . . . . . . . . . . . . . . . . . 6024. Global Racism and Xenophobia: Impact on Women, Children, and Youth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6025. Globalization and Its Impact on Human Dignity and Human Rights . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6026. International Day of Prayer . . . . . . . . . . . . . . . . . . . . . . . . . 6027. United Methodists Sharing the Vulnerability in the Process of Alteration . . . . . . . . . . . . . . . . . . . . . . . . . 6028. Global Migration and the Quest for Justice. . . . . . . . . . . . 6029. End Exploitation by United Nations Personnel . . . . . . . . 6030. Responsible Travel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6031. Holy Land Tours . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

705 706 709 712 714 728 728 731 741 742 745

US Power and Responsibility in the World 6041. US Training on Global Human Rights . . . . . . . . . . . . . . . . 6042. Oppose Food and Medicine Blockades or Embargoes . . 6043. Guidelines for the Imposition of Sanctions. . . . . . . . . . . . 6044. Understanding Globality in the United Methodist Tradition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

748 751 751 754

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Asia: 6051. United States-China Political Relations . . . . . . . . . . . . . . . 755 Caribbean: 6056. Ending the Colonial Status of Puerto Rico . . . . . . . . . . . . 6057. Political Status of Puerto Rico . . . . . . . . . . . . . . . . . . . . . . . 6058. US Policy in Vieques. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6059. End the US Embargo of Cuba . . . . . . . . . . . . . . . . . . . . . . .

757 761 764 768

Pacific Islands: 6066. Atomic Testing on the Marshall Islands: A Legacy. . . . . . 770 Western Hemisphere: 6071. United States Role in Colombia . . . . . . . . . . . . . . . . . . . . . 773 6072. United States-Mexico Border. . . . . . . . . . . . . . . . . . . . . . . . 774 6073. Border Ministry in the Western Jurisdiction . . . . . . . . . . . 778 Nations and Cultures Africa: 6081. Africa Reconstruction and Development . . . . . . . . . . . . . 780 6082. Democratic Republic of Congo: A New Beginning . . . . . 786 6083. Bringing Justice to Gatumba Genocide . . . . . . . . . . . . . . . 788 6084. Liberia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 789 6085. Sudan: A Call to Compassion and Caring. . . . . . . . . . . . . 791 Asia: 6091. Taiwan Security, Stability, and Self-Determination . . . . . 6092. Support of Taiwan. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6093. Restore Freedom and Independence/Autonomy to the Land and People of Tibet . . . . . . . . . . . . . . . . . . . . . 6094. East Turkistan Self-Determination and Independence . . 6095. Relations With Democratic Peopleâ&#x20AC;&#x2122;s Republic of Korea. .

798 800 801 802 802

Caribbean: 6101. Haiti Reconstruction and Development . . . . . . . . . . . . . . 803 20

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6102. Violence Against Children in Latin America and the Caribbean . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 805 6103. Latin America and the Caribbean. . . . . . . . . . . . . . . . . . . . 806 Middle East: 6111. Opposition to Israeli Settlements in Palestinian Land . . . 810 6112. United Nations Resolutions on the Israel-Palestine Conflict . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 814 6113. Saying No to Violence in Middle East Conflict. . . . . . . . . 816 Pacific Islands: 6116. East Timor: Action Still Needed . . . . . . . . . . . . . . . . . . . . . 6117. End Impunity in the Philippines. . . . . . . . . . . . . . . . . . . . . 6118. Philippines . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6119. Statement Against Extrajudicial Killings in the Philippines . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6120. West Papua. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

817 819 821 827 829

Peacemaking 6126. A Call for Peacemaking . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6127. Justice, Peace, and the Integrity of Creation . . . . . . . . . . . 6128. Seeking Peace in Afghanistan . . . . . . . . . . . . . . . . . . . . . . . 6129. The United Methodist Church and Peace . . . . . . . . . . . . . 6130. A Call for Peace March . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6131. Political and Social Unrest . . . . . . . . . . . . . . . . . . . . . . . . . . 6132. Young Peopleâ&#x20AC;&#x2122;s Statement on War and Peace . . . . . . . . . . 6133. In Defense of International Law and Cooperation: Cornerstone of Multilateralism. . . . . . . . . . 6134. In Support of the United Nations . . . . . . . . . . . . . . . . . . . . 6135. Korea: Peace, Justice, and Reunification . . . . . . . . . . . . . . 6136. Prayer for Military Personnel and for Peace in Iraq . . . . 6137. Interfaith Advocacy in Support of Israel/ Palestine Peace. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6138. Pursue Formal Peace Talks in Philippines. . . . . . . . . . . . .

831 834 836 842 849 850 851 852 855 857 862 864 865

War and the Military 6141. War and Peace With Iran, North Korea, and the World . . 867 21

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6142. Support and Services for US Military and Rebuilding Iraq . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6143. Okinawa: Removal or Reduction of US Military Bases. . 6144. Reduction of US Military Personnel in Okinawa . . . . . . . 6145. Rape in Times of Conflict and War . . . . . . . . . . . . . . . . . . . 6146. Nuclear-Free Pacific . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6147. The Abolition of Torture. . . . . . . . . . . . . . . . . . . . . . . . . . . . 6148. Opposition to Torture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6149. Rejection of Unilateral First-Strike Actions and Strategies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6150. Crimes Against Humanity, Genocide, and War Crimes. . 6151. Support for the Land Mine Treaty . . . . . . . . . . . . . . . . . . . 6152. Ban Cluster Bombs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

868 869 870 872 875 876 881 882 883 889 890

X. OTHER RESOLUTIONS Mission and Ministry: 8001. Commitment in Mission and Ministry . . . . . . . . . . . . . . . 893 8002. A Commitment to Unity in Mission and Ministry . . . . . . 894 Request for Study: 8006. Ethics of Embryonic Stem Cell Research . . . . . . . . . . . . . . 895 United Methodist Guidelines: 8011. Biblical Language . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8012. Use of the Name: The United Methodist Church in Periodicals and Advertisements . . . . . . . . . . . . . . . . . . . . . 8013. Meeting Times . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8014. Church Participation by a Registered Child Sex Offender . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8015. Guidelines: The UMC and the Charismatic Movement. . 8016. Proper Use of Information Communication Technologies. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8017. Cultural Competency Training . . . . . . . . . . . . . . . . . . . . . . 8018. Support for Clergywomen. . . . . . . . . . . . . . . . . . . . . . . . . . 8019. Expanding Outreach to Men and Youth . . . . . . . . . . . . . .

898 898 899 900 902 915 919 900 921

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Worship and Liturgy: 8031. By Water and the Spirit: A United Methodist Understanding of Baptism. . . . . . . . . . . . . . . . . . . . . . . . . . 922 8032. This Holy Mystery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 942 Alphabetical List of Resolution Titles . . . . . . . . . . . . . . . . . . . . 993 Scripture References in Resolutions . . . . . . . . . . . . . . . . . . . . 1003 New Resolutions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1011 Deleted and Expired Resolutions . . . . . . . . . . . . . . . . . . . . . . . 1013 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1017

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God’s world is one world. The unity now being thrust upon us by technological revolution has far outrun our moral and spiritual capacity to achieve a stable world. The enforced unity of humanity, increasingly evident on all levels of life, presents the Church as well as all people with problems that will not wait for answers: injustice, war, exploitation, privilege, population, international ecological crisis, proliferation of arsenals of nuclear weapons, development of transnational business organizations that operate beyond the effective control of any governmental structure, and the increase of tyranny in all its forms. This generation must find viable answers to these and related questions if humanity is to continue on this earth. We commit ourselves as a Church to the achievement of a world community that is a fellowship of persons who honestly love one another. We pledge ourselves to seek the meaning of the gospel in all issues that divide people and threaten the growth of world community. A) Nations and Cultures—As individuals are affirmed by God in their diversity, so are nations and cultures. We recognize that no nation or culture is absolutely just and right in its treatment of its own people, nor is any nation totally without regard for the welfare of its citizens. The Church must regard nations as accountable for unjust treatment of their citizens and others living within their borders. While recognizing valid differences in culture and political philosophy, we stand for justice and peace in every nation. B) National Power and Responsibility—Some nations possess more military and economic power than do others. Upon the powerful rests responsibility to exercise their wealth and influence with restraint. We will promote restorative justice strategies to support positive social change and peace building. We affirm the right and duty of people of all nations to determine their own destiny. We

¶ 165

¶165. VI. THE WORLD COMMUNITY

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Âś 165

urge the major political powers to use their nonviolent power to maximize the political, social, and economic self-determination of other nations rather than to further their own special interests. We applaud international efforts to develop a more just international economic order in which the limited resources of the earth will be used to the maximum benefit of all nations and peoples. We urge Christians in every society to encourage the governments under which they live and the economic entities within their societies to aid and work for the development of more just economic orders. C) War and Peaceâ&#x20AC;&#x201D;We believe war is incompatible with the teachings and example of Christ. We therefore reject war as an instrument of national foreign policy. We oppose unilateral first/ preemptive strike actions and strategies on the part of any government. As disciples of Christ, we are called to love our enemies, seek justice, and serve as reconcilers of conflict. We insist that the first moral duty of all nations is to work together to resolve by peaceful means every dispute that arises between or among them. We advocate the extension and strengthening of international treaties and institutions that provide a framework within the rule of law for responding to aggression, terrorism, and genocide. We believe that human values must outweigh military claims as governments determine their priorities; that the militarization of society must be challenged and stopped; that the manufacture, sale, and deployment of armaments must be reduced and controlled; and that the production, possession, or use of nuclear weapons be condemned. Consequently, we endorse general and complete disarmament under strict and effective international control. D) Justice and Lawâ&#x20AC;&#x201D;Persons and groups must feel secure in their life and right to live within a society if order is to be achieved and maintained by law. We denounce as immoral an ordering of life that perpetuates injustice and impedes the pursuit of peace. Peoples and nations feel secure in the world community when law, order, and human rights are respected and upheld. Believing that international justice requires the participation of all peoples and nations, we endorse the United Nations, its related bodies, the International Court of Justice and the International Criminal Court as the best instruments now in existence to achieve a world of justice and law. We commend the efforts of all people in all countries who pursue world peace through law. We endorse international aid and cooperation on all matters of need and conflict. We urge acceptance for membership in the 698

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THE WORLD COMMUNITY

Âś 165

United Nations of all nations who wish such membership and who accept United Nations responsibility. We urge the United Nations to take a more aggressive role in the development of international arbitration of disputes and actual conflicts among nations by developing binding third-party arbitration. Bilateral or multilateral efforts outside of the United Nations should work in concert with, and not contrary to, its purposes. We reaffirm our historic concern for the world as our parish and seek for all persons and peoples full and equal membership in a truly world community.

699

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VI. THE WORLD COMMUNITY THE RESOLUTIONS EDUCATION 6001. Africa University Whereas, the Africa University initiative formally began by the inspiring address delivered by Bishop Emilio de Carvalho of Angola at the General Board of Higher Education and Ministry of The United Methodist Church in October, 1984; and Whereas, Bishop de Carvalho was joined by Bishop Arthur Kulah of Liberia, Bishop F. Herbert Skeete, then president of the General Board of Higher Education and Ministry, Bishop Felton E. May, then president of the General Council on Ministries, and other members in discussing the educational needs of Africa and ways the denomination might respond to this challenge; and Whereas, the African central conferences of The United Methodist Church asked the General Board of Higher Education and Ministry and the General Board of Global Ministries to assist them in developing significant post-secondary institutions of learning for the churches of Africa; and Whereas, in St. Louis, Missouri, the 1988 General Conference of The United Methodist Church overwhelmingly approved the establishment of a university on the continent of Africa to be built in Zimbabwe and authorized an apportionment of $10 million over a four-year period and an additional $10 million to be raised through World Service Special Gifts; and Whereas, the official groundbreaking for the university occurred on site in Old Mutare in 1991, and Africa University opened in 1992 with two faculties and forty students representing six nations on the African continent; and 701

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6001.

BOOK OF RESOLUTIONS

Whereas, Africa University’s enrollment reached a significant milestone in 2006 with its student population reaching 1,123 representing 22 African nations; and Whereas, the number of faculties has grown from two in 1992 to nine in 2006; and Whereas, in February 2003, Africa University launched its Institute of Peace, Leadership and Governance with an initial enrollment of 15 students, each of whom will earn a masters degree in Peace and Governance (MPG); and Whereas, 2,317 Africa University alumni have been deployed across the African continent in fulfillment of the University’s mission to train new leaders for the nations of Africa—new leaders like Walter Manyangawirwa, who was in the first graduating class at Africa University and who is now a leader in the field of study of fungi, viruses, bacteria, and other plant diseases; and Whereas, Africa University is the only private institution of higher learning on the African continent that may fly the international flag of the United Nations; and Whereas, Africa University has been called “ . . . one of the great success stories of Christian missions in the world today” by Millard Fuller, founder and president of Habitat for Humanity International; and Whereas, in the year that The United Methodist Church is celebrating the 50th anniversary of the ordination of women, the gender ratio in the student body is 53 percent female and 47 percent male; and Whereas, Bishop Daniel Wandabula of Uganda was elected to the episcopacy on 28 May 2006 during a meeting of the denomination’s Africa Central Conference on the Africa University Campus in Zimbabwe; and Whereas, the support and enthusiasm of United Methodists worldwide for Africa University are demonstrated in the apportionments remitted annually, the second-mile givings, and contributions from churches and individuals for the Africa University Endowment Fund; and Whereas, the South Carolina Annual Conference calls upon each local church to pay the full Africa University apportioned line item and give generously to the Africa University Endowment Fund; Therefore, be it resolved, that the General Conference affirms that Africa University is a dynamic and important mission project of The United Methodist Church; affirms the leadership of all 702

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6011.

those involved in the continuing development and day-to-day operations of the university; and commends the Africa University Board of Directors and advisory Development Committee for their persistence, diligence, and visionary leadership in overcoming the obstacles and barriers to fulfilling the dream; and, Be it further resolved, that the 2008 General Conference make Africa University a priority and allocate an apportionment of $10 million over a four-year period and an additional $10 million to be raised through World Service Special Gifts to continue development, construction, and endowment of Africa University as outlined in the planning process determined by the General Board of Higher Education and Ministry and the Africa University Board of Directors. ADOPTED 2004 REVISED AND READOPTED 2008 RESOLUTION #6001, 2008 BOOK OF RESOLUTIONS RESOLUTION #304, 2004 BOOK OF RESOLUTIONS RESOLUTION #284, 2000 BOOK OF RESOLUTIONS

See Social Principles, Âś 165A.

GLOBAL MISSION AND MINISTRY 6011. Global Ministries and Mission Society Whereas, the Methodist Mission Sending Society commonly known as the Mission Society has been in active missionary work for over 25 years; and Whereas, the Mission Society has provided added opportunities for United Methodists to engage in mission and has conducted itself with Christian grace and cooperation; and Whereas, the General Board of Global Ministries and the Mission Society have worked collaboratively and with other mission sending agencies from time to time; and Whereas, there has for too long been some attitudes of competitiveness around the notions of shared ministry between the official mission work of The United Methodist Church and the Mission Society; and Whereas, we believe cooperation rather than competition is the better way for the church; 703

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Therefore, be it resolved, that The United Methodist Church acknowledge and commend the positive contribution to the work of mission through the Mission Society and that furthermore the General Board of Global Ministries develop new conversations and liaisons with the Mission Society for new and ongoing partnerships in areas of mutual concern; and Be it further resolved, that we encourage bishops, cabinets, and annual conferences to acknowledge and support, where appropriate, those individuals and projects associated with the work of the Mission Society. ADOPTED 2008 RESOLUTION #6011, 2008 BOOK OF RESOLUTIONS

See Social Principles, Âś 165.

6012. Celebrating Diversity Within the Global Methodist Family Whereas, modern developments in transportation, com-munications, and technology have brought peoples and nations closer together; and Whereas, globality tends to be understood in The United Methodist Church basically in terms of the United Methodist presence beyond the boundaries of the United States and almost exclusively in relation to those sections of the Church that are structurally within it; and Whereas, there are a number of churches in the Methodist family that out of a sense of calling by the Holy Spirit, a desire to affirm their own identity, and their need for self-determination have elected to become autonomous; Therefore, be it resolved, that The United Methodist Church: 1. celebrate the God-given diversity of race, culture, and people at every level of Church life in our worship and other activities; 2. celebrate the global dimension brought to The United Methodist Church by sisters and brothers from all over the globe and the Native American nations, who are a part of US society and The United Methodist Church; 3. celebrate the affiliated autonomous Methodist churches and the central conferences of The United Methodist Church as important expressions of the diversity of cultures and peoples called by God to be the church universal; 704

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4. work for a future where The United Methodist Church and the autonomous Methodist churches throughout the world, expressing their faith through their unique, God-given culture, will share resources, personnel, and perspectives as equals in their common task of evangelizing all the world; 5. continue and strengthen its ecumenical commitment; and 6. embody this vision as possible in all United Methodist programs. ADOPTED 2004 READOPTED 2008 RESOLUTION #6012, 2008 BOOK OF RESOLUTIONS RESOLUTION #360, 2004 BOOK OF RESOLUTIONS

JUSTICE AND LAW 6021. Church Supports Global Efforts to End Slavery Whereas, the institution of slavery controls the lives of over 27 million persons worldwide, including the United States; and Whereas, slavery is a crime against humanity, and is expressly prohibited by international law and a number of international treaties; and Whereas, the United Nations, the United States Congress, the United States State Department, the Department of Justice, as well as a host of international human rights organizations, have recognized and officially documented the current existence of slavery and bonded labor; and Whereas, the existence of slavery is often closely connected with sex trafficking of women and the trafficking of children; and Whereas, in the Exodus, the people of God are liberated from the bondage of Pharaoh; and Whereas, founder of Methodism, John Wesley, in numerous instances, including a tract entitled “Thoughts on Slavery” and sermon entitled “The Use of Money,” condemned slavery as wrong and incompatible with Christ’s teachings; and Whereas, The United Methodist Church regards the institution of slavery as an “infamous evil” (Book of Discipline, ¶ 164A); and Whereas, the General Board of Global Ministries, through the United Methodist Committee on Relief Sudan Emergency campaign, as well as other United Methodist organizations, has worked to aid people subjected to enslavement and bonded labor; 705

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Therefore, be it resolved, that The United Methodist Church officially support efforts to end all contemporary forms of slavery and bonded labor; and Be it further resolved, that The United Methodist Church actively champion anti-slavery efforts by petitioning the United Nations, United States Congress, the State Department, the Department of Justice, and the legislative bodies of all countries in which The United Methodist Church has an organized ecclesiastical structure, to demand the freeing of all subjected to modern-day forms of enslavement and bonded labor; and Be it further resolved, that The United Methodist Church petition the United Nations and the United States Congress and State Department to abolish slavery through the use of nonmilitary options such as negotiations and sanctions; and Be it further resolved, that The United Methodist Church officially support stock/mutual fund divestment campaigns that urge people to remove funds from organizations whose actions profit from and contribute to slavery’s existence; and Be it further resolved, that The United Methodist Church inform all members of the church, via news publications and other communication channels of the connectional system, that slavery currently exists and that The United Methodist Church officially opposes its existence and urge all United Methodists to join with international human rights organizations in working to end all contemporary forms of slavery and bonded labor; and Be it further resolved, that this document be sent to the SecretaryGeneral of the United Nations, the President of the United States, the United States Congress, and the legislative bodies of countries in which The United Methodist Church has an established ecclesiastical structure. ADOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #6021, 2008 BOOK OF RESOLUTIONS RESOLUTION #283, 2004 BOOK OF RESOLUTIONS RESOLUTION #263, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B.

6022. Compensation for Comfort Women “So then, if anyone is in Christ, that person is part of the new creation. The old things have gone away, and look, new things 706

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have arrived! All of these new things are from God, who reconciled us to himself through Christ and who gave us the ministry of reconciliation. In other words, God was reconciling the world to himself through Christ, by not counting people’s sins against them. He has trusted us with this message of reconciliation. So we are ambassadors who represent Christ” (2 Corinthians 5:17-20). The United Methodist Church affirms all persons as equally valuable in the sight of God. We therefore work toward societies in which each person’s value is recognized, maintained, and strengthened. We support the basic rights of all persons to equal access to legal redress for grievances, and physical protection. We deplore acts of hate and violence against groups or persons based on race, ethnicity, gender, sexual orientation, religious affiliation, or economic status (Social Principles, ¶ 162). The United Methodist Church also regards nations as accountable for unjust treatment of their citizens and others living within their borders. While recognizing valid differences in culture and political philosophy, we stand for justice and peace in every nation (Social Principles, ¶ 165). The urgency for the ministry of reconciliation has never been greater. For over fifty years the sexual enslavement of more than 200,000 women from Korea (80 percent), Malaysia, Burma, China, Taiwan, East Timor, Indonesia, and the Pacific Islands by the Japanese military and government, remains one of the greatest unresolved injustices of the Second World War as stated by the judges of the Women’s War Crimes Tribunal. They further stated, there are no museums, no graves of the unknown comfort women, no education of future generations, and no judgment days, for the victims of Japan’s military sexual slavery. Many of the women who have come forward to fight injustice have died unsung heroes. While the names inscribed in history’s pages are often those of the men that commit the crimes, rather than the women that suffer them, this judgment bears the names of the survivors that took the stage to tell their stories, and thereby, for four days at least, put wrong on the scaffold and truth on the throne (The Hague, December 4, 2001). The urgency is the need to find justice before the survivors of Japan’s sexual slavery die, never knowing whether the Japanese government agreed to be accountable for their monstrous treatment of women inside and outside their borders. David J. Scheffer, United States Ambassador-at-Large for War Crimes suggested that a conservative estimate (based on 707

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each woman being raped five times a day for five years) would amount to 125 million rapes. Thousands of women were raped up to 60 times a day. The United Nations Commission on Human Rights accepted the Final Judgment of the Women’s International War Crimes Tribunal of Japan’s Military Sexual Slavery (held in Tokyo in 2000) as an official document of its 58th Session and reminded Japan to do the honorable thing and recognize its state responsibility. The United Methodist Women have taken action to help pass US Federal legislation calling on the Japanese government to apologize to and to compensate comfort women or the surviving family members of comfort women. We call on The United Methodist Church to: • urge United Methodists to become informed about and supportive of the continuing struggle of the survivors of sexual slavery and urge the General Board of Global Ministries to make resources available; and, • urge United Methodists to be supportive of the remedial measures recommended by the Women’s International War Crimes Tribunal and find innovative ways in partnership with Asian women to put pressure on the Japanese government to make a response. Therefore, be it resolved, that the 2004 General Conference calls upon the General Board of Global Ministries to continue to to urge the government of Japan to do the following: • acknowledge fully its responsibility and liability for the establishment of the comfort system and that this system was in violation of international law; • issue a full and frank apology, taking legal responsibility and giving guarantees of nonrepetition; • compensate the victims and survivors and those entitled to recover as a result of the violations declared herein through the government and in amounts adequate to redress the harm and deter its future occurrence; • establish a mechanism for the thorough investigation into the system of military sexual slavery, for public access and historical preservation of the materials; • c onsider, in consultation with the survivors, the establishment of a Truth and Reconciliation Commission that will create a historical record of the gender-based crimes committed during the war, transition, and occupation. 708

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• r ecognize and honor the victims and survivors through the creation of memorials, a museum, and a library dedicated to their memory and the promise of never again; • sponsor both formal and informal educational initiatives, including meaningful inclusion in textbooks at all levels and support for scholars and writers, to ensure the education of the population and, particularly, the youth and future generations concerning the violations committed and the harm suffered. Be it further resolved, that the General Board of Global Ministries report its efforts and the response of the government of Japan to the 2008 General Conference. ADOPTED 2004 REVISED AND READOPTED 2008 RESOLUTION #6022, 2008 BOOK OF RESOLUTIONS RESOLUTION #284, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6023. Abolition of Sex Trafficking Again I looked and saw all the oppression that was taking place under the sun: I saw the tears of the oppressed—and they have no comforter; power was on the side of their oppressors—and they have no comforter. Ecclesiastes 4:1 NIV But this is a people plundered and looted, all of them trapped in pits or hidden away in prisons. They have become plunder, with no one to rescue them; they have been made loot, with no one to say, “Send them back.” Isaiah 42:22 NIV

These are hard words of Scripture. Yet, even harder is this Scripture’s contemporary reality, daily reflected in the tears of millions of women and children who are trafficked into sexual slavery. Former Secretary of State Colin Powell asserts, “It is appalling that in the twenty-first century hundreds of thousands of women, children, and men made vulnerable by civil conflict, dire economic circumstances, natural disasters or just their own desire for a better life, are trafficked and exploited for the purposes 709

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of sex or forced labor. The deprivation of a human being’s basic right to freedom is an affront to the ideals of liberty and human dignity cherished by people around the world.”1 This resolution addresses a gaping hole that exists in The United Methodist Church’s advocacy concerning sexual violencesex trafficking. The United Methodist Church has never recoiled in the face of controversial and painful issues such as the myriad ways in which human sexuality is abused. It would be wrong to suggest that this hole exists purposefully. Rather, one can rightly assume that the pervasive existence and deep gravity of the sex trafficking industry has only recently begun to be uncovered. Sex trafficking was briefly raised as a concern for “Responsible Travel” in the 2004 BOR. However, the daunting statistics have not been discussed, nor has the direct and indirect compliance of US citizenry and businesses in this matter been exposed to the members of the Church. In its prophetic role, The United Methodist Church is called to inform its members and the public at large that an estimated 700,000 to 4,000,000 people worldwide are trafficked each year. Furthermore, the most overlooked aspect of these statistics is the fact that 18,000 to 20,000 people are trafficked into the United States each year. 2 Sexual violence in the twenty-first century, through many and varied manifestations, destructively permeates the whole of society. Not only must the Church denounce these issues, such as sex trafficking, both in and outside its own walls, but also, it must embrace its crucial responsibility to witness to the only One who is truly able to offer lasting hope, refuge, restoration, and redemption. The United Methodist Church is called to model that the church universal is the very first place to which people can turn in their hunger for justice, wholeness, and sanctuary. This calling comprises an essential element of the church’s identity as the body of Jesus Christ, and, for The United Methodist Church specifically, the identity of being a community that carries the Wesleyan legacy of seeking justice and proclaiming the healing that can only come from our reconciling, Incarnate God. The church is given by God to be a place in which broken people—both 1. US Department of State, Trafficking in Persons Report, June 2003. Trafficking Victims Protection Act of 2000. www.state.gov/g/tip/rls/tiprpt/2003/ http:// www.state.gov/g/tip/rls/tiprpt/2003/ 2. According to estimates by the CIA and the US State Department. http:// usinfo.state.gov/gi/Archive/2003/Jun/10-239681.html. 710

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victims and perpetrators of sexual violence—can be welcomed, heard, embraced with the gospel, and even healed. The United Nations defines trafficking to be “the recruitment, transportation, transfer, harboring, or receipt of persons, by means of the threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power or of a position of vulnerability or of the giving or receiving of payments or benefits to achieve the consent of a person having control over another person, for the purpose of exploitation. Exploitation shall include, at a minimum, the exploitation of the prostitution of others or other forms of sexual exploitation, forced labour or services, slavery or practices similar to slavery, servitude . . .”; The church has a difficult and awesome responsibility, by the power of the Holy Spirit, to seek justice and Christ’s healing in the face of structures of oppression; and such structures of oppression are well-embedded in the institution of sex trafficking, Therefore, The United Methodist Church, through education, financial resources, publication, lobbying, and the use of every relevant gift of God, shall join in the active battle against the modern-day enslavement of humans for commercial sexual exploitation, i.e., sex trafficking. The General Board of Church and Society shall lead The United Methodist Church’s efforts toward the abolition of sex trafficking for the 2009-2012 quadrennium. On this issue, the GBCS shall work in cooperation with United Methodist Women. The United Methodist Church shall recognize the urgency and gravity of this issue through a substan-tial monetary investment toward the galvanization of the Church at all levels to live out her gifts and calling in relation to the abolition of modern-day slavery. To this end, the General Board of Church and Society shall receive an additional $100,000 from World Service Funds to the GBCS quadrennial budget for 2009-2012 toward the concrete implementation of a specific anti-sex trafficking program. [Note: This funding did not get approved in the final budgeting process.] ADOPTED 2004 REVISED AND READOPTED 2008 RESOLUTION #6023, 2008 BOOK OF RESOLUTIONS RESOLUTION #285, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165. 711

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6024. Global Racism and Xenophobia: Impact on Women, Children, and Youth The General Conference of The United Methodist Church affirms the United Nations principles relating to global racism and xenophobia.1 The General Conference reaffirms the principles of equality and nondiscrimination in the Universal Declaration of Human Rights and encourages respect for human rights and fundamental freedoms for all without distinction of any kind such as race, color, sex, language, religion, political, or other opinion, national or social origin, property, birth, or other status. We, the General Conference, affirm that all peoples and individuals constitute one human family, rich in diversity. “So now you are no longer strangers and aliens. Rather, you are fellow citizens with God’s people, and you belong to God’s household” (Ephesians 2:19). We recognize the fundamental importance of nations in combating racism, racial discrimination, xenophobia, and related intolerance [hereinafter referred to as racism]; and, the need to consider signing, ratifying or acceding to all relevant international human rights instruments, with a view to international adherence. We recognize that religion, spirituality, and belief can contribute to the promotion of the inherent dignity and worth of the human person and to the eradication of racism. We recognize that racism reveals itself in a different manner for women and girls and can be among the factors leading to deterioration in their living conditions, poverty, violence, multiple forms of discrimination, and the limitation or denial of their human rights. We recognize the need to develop a more systematic and consistent approach to evaluating and monitoring racial discrimination against women, children, and youth. Therefore, we, the General Conference, urge: • that, in light of these affirmations and principles, each nation in which The United Methodist Church is established to adhere to the principles and programs contained in the opening statements; 1. Principles can be found on the United Nations website in various reports including “Declarations World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance, Durban, South Africa, 31 August to 8 September 2001.” 712

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• t hat the United States, all nations and The United Methodist Church incorporate a gender perspective in all programs of action against racism; • that the United States, all nations, and The United Methodist Church undertake detailed research on racism, especially in respect to its effect on women, children, and youth; • that the United States, all nations, and The United Methodist Church address the burden of such discrimination on women, children, and youth and promote their participation in the economic and productive development of their communities, especially in respect to: * the increased proportion of women migrant workers, human rights violations perpetrated against them, and the contribution they make to the economies of their countries or their host countries; * the large number of children and young people, particularly girls, who are victims of racism; * the rights of children belonging to an ethnic, religious, linguistic minority or indigenous community and their right individually or in community to enjoy their own culture, their own religion, and their own language; * child labor and its links to poverty, lack of development, and related socioeconomic conditions that can perpetuate poverty and racial discrimination disproportionately, denying children a productive life and economic growth; * education at all levels and all ages. • that the United States, all nations and the appropriate structures of The United Methodist Church involve women, children, and youth in decision-making at all levels related to the eradication of racism; • that the General Commission on Religion and Race, the General Commission on the Status and Role of Women, in consultation with United Methodist Women, create a monitoring instrument for assessing evidences of racism in programs for and with women, children, and youth; • that all national mission institutions, schools, and institutions of higher education, annual conferences, and 713

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general agencies evaluate current and projected programs to determine their impact in reducing racism in programs for women, children, and youth; and • that a report be prepared and presented to each General Conference by the General Commission on Religion and Race, the General Commission on the Status and Role of Women, in consultation with United Methodist Women, related to the status of women, children, and youth impacted by racism. ADOPTED 2004 READOPTED 2008 RESOLUTION #6024, 2008 BOOK OF RESOLUTIONS RESOLUTION #286, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6025. Globalization and Its Impact on Human Dignity and Human Rights What are human beings that you think about them; what are human beings that you pay attention to them? You’ve made them only slightly less than divine, crowning them with glory and grandeur. —Psalm 8:4-5

Human rights are what make us human. They are the principles by which we create the sacred home for human dignity. Human rights are what reason requires and conscience commands. —Kofi Annan, United Nations Secretary-General

Our Globalized World In an age of globalization, the struggle for human rights has become more complex and challenging. While protections for human rights are increasingly passed by governments and international bodies like the United Nations, grave threats to and gross violations of human rights are also on the rise. The world’s financial capital is ever more integrated, and wealth is ever more centralized in the hands of financial elites 714

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and institutions. Realizing social and economic rights, especially eradicating hunger and unemployment, is becoming increasingly difficult. Bringing conflicts to a just and durable resolution is more daunting with the increased capacity of individuals, governments and their military forces, and other groups, including paramilitary, to organize and unleash violence. These groups have access to more sophisticated communications technology and more deadly instruments of war than ever before. Ending violence and wars, and checking impunity and disregard for international human rights and humanitarian laws, will require more than political will and moral courage. Concrete programs and mechanisms are needed to realize the totality of human rights—civil, political, social, economic, and cultural. Our Christian tradition shows us an alternative to globalization. It is a “counter-globalization” that empowers God’s people to “do justice, embrace faithful love, and walk humbly with God” (Micah 6:8b). What must be globalized is a culture of peace that institutes peace with justice in ways that are visible and tangible in the lives of peoples and communities. We are challenged to globalize an ethos that respects and protects human life with human rights so that all “could have life—indeed, . . . live life to the fullest” (John 10:10b) as God intends. Biblical and Theological Grounding The psalmist exclaims: “What are human beings that you think about them; what are human beings that you pay attention to them? You’ve made them only slightly less than divine [divine beings, or angels], crowning them with glory and grandeur.” (Psalm 8:4-5). Every human being bears the likeness of our just, gracious, and loving God: “God created human beings, in the image of God they were created; male and female were created” (Genesis 1:27, adapted). Human dignity is the foundation of all human rights. It is inherent and inborn. Human dignity is the image of God in each human being. Human dignity is the sum total of all human rights. We protect human dignity with human rights. Human rights are the building blocks of human dignity. They are indivisible and interdependent. It is God’s gift of love for everyone. Human rights, being the expression of the wholeness and fullness of human dignity, are indivisible and interdependent. 715

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Human rights—expressed in affirmations and declarations, treaties and conventions, laws and statutes—are products of struggles to affirm and fulfill the wholeness and fullness of life. As peoples and governments increase the catalogue of rights that are recognized and protected, protections not only increase, but so do our approximation of and striving for human dignity. To be engaged in the human rights struggle is to accept God’s gift of love in Jesus Christ who has come to affirm all God’s people as they are—as individuals and people in community together. But human rights do not affect humanity alone. The integrity of God’s creation is possible only with the affirmation of both the dignity of all persons and the integrity of the whole ecological order. Human rights cannot be enjoyed in an environment of pillage and decay. Human dignity is the common bond that affirms the individuality of each human being while celebrating the plurality and variety of communities to which each belongs, including the diverse economic, political, religious, ideological, racial, class, gender, and ethnic identities each represents. The United Methodist Church and Human Rights The United Methodist Church’s Social Principles provide foundational understanding of rights and freedoms. These principles affirm both the sovereignty of God over all of creation and the duties and responsibilities of each person for the natural and nurturing world, and the social, economic, political, and world communities. At their spring 1998 meeting, and on the occasion of the 50th anniversary of the Universal Declaration of Human Rights, the Council of Bishops called on “United Methodists across the connection worldwide [to] join in . . . safeguarding the worth and dignity of peoples and the integrity and sacredness of all of God’s creation.” “As Christians,” the bishops said, “loving our God and loving our neighbor together advance the imperatives of human rights. Human rights enable us to express in concrete ways our love for one another by assuring that each person’s value is recognized, maintained, and strengthened.” Human rights are safeguards of peoples and communities against violations of their rights and infringements on their 716

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freedoms. To this end, the General Conference called on all governments to accept their obligation to uphold human rights by refraining from repression, torture, and violence against any person and to ratify and implement international conventions, covenants, and protocols addressing human rights in the context of justice and peace. Arenas for Human Rights Work An emerging feature of the new global context is the rise and increasing participation of peoples’ and citizens’ organizations in leading the establishment of just, participatory, and sustainable communities. This new context must be celebrated; it is one venue of counter-globalization. The so-called “civil society,” especially through nongovernmental organizations, is increasingly present in forums where grassroots advocacy and global governance are at stake. Through the presence of nongovernmental organizations in all levels of governance—local, national, regional, global— globalization is challenged in multiple ways, from the local and the global. Human rights monitors, themselves a threatened group of defenders, have increased in the ranks of civil society. As a new millennium is ushered in, we lift the following arenas for human rights work to all United Methodists worldwide, and to the attention of all general agencies, particularly the General Board of Church and Society and the General Board of Global Ministries of The United Methodist Church. A. Children’s Rights and Well-Being: Receiving the Reign of God as a Little Child “‘Allow the children to come to me,’ Jesus said. ‘Don’t forbid them, because the kingdom of heaven belongs to people like these children’” (Matthew 19:14). The Social Principles strongly support children and children’s rights. It says: “Once considered the property of their parents, children are now acknowledged to be full human beings in their own right, but beings to whom adults and society in general have special obligations. . . . All children have the right to quality education. . . . Moreover, children have the rights to food, shelter, clothing, health care, and emotional well-being as do adults, and these rights we affirm as theirs regardless of actions or inactions of their parents or guardians. In particular, children must be 717

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protected from economic, physical, and sexual exploitation and abuse” (¶ 162C). The United Nations Convention on the Rights of the Child expresses this same concern for the child. The convention extends the basic concept of protection to the level of human rights. The convention affirms that the rights described in the Universal Declaration of Human Rights are rights that belong also to children. Children’s rights are human rights. United Methodists worldwide must continue to urge their governments to implement the convention, and for the United States to ratify it. The proliferation of and easy access to small arms have a devastating effect on our children. Children must never have access to or opportunity to use guns. Both the children killed and those wounded by small arms are victims of a culture of violence which denies human rights, snuffs out precious human life, and debases human dignity. The United Methodist Church is called to join the international campaign to prevent the proliferation and unlawful use of small arms. The campaign raises our awareness of the need for emergency measures to save the lives of children, in our schools, in inner cities, and in many parts of the world, particularly those countries and communities that are highly militarized and governed by national security laws. Children in situations of conflict and war test our commitment to the future. There is something wrong in our sense of the moral when children are put in harm’s way. No boy or girl must be sent to the front lines of war, battles, and conflict. The field of play must not be replaced with the field of combat. War games are not child games. Playgrounds are for children; battlegrounds are not. The United Methodist Church must oppose the recruitment and use of child soldiers. We must support the call of the United Nations Commission on Human Rights (Resolution 1999/80) to raise the current minimum age limit set by Article 38 of the Convention on the Rights of the Child on the recruitment into the armed forces or participation of any person in armed conflicts from 15 to 18. The General Conference of the International Labor Organization (ILO), through Convention 182 (1999), prohibits forced or compulsory recruitment of children under the age of 18 for use in armed conflict. ILO also recommends (Recommendation 190) that governments prohibit the use, procuring or offering of a 718

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child for activities which involve the unlawful carrying or use of firearms or other weapons. B. Migrant Workers: Entertaining Angels Unawares “Keep loving each other like family. Don’t neglect to open up your homes to guests, because by doing this some have been hosts to angels without knowing it” (Hebrews 13:1-2). A complex of factors—civil conflicts, human rights abuse, extreme poverty, and misguided development schemes—have produced in many countries around the world an unprecedented number of migrant workers and people looking for jobs beyond their national borders. While globalization heralded the swift movement of capital across national borders, the movement of laborers seeking work in richer countries of the world has been slow and increasingly restricted. Transnational corporations have moved to poor countries where labor is much cheaper and workers’ organizing is either weak, suppressed, or altogether banned. The underlying causes of migration are twofold: first, economic competition which forces industrial economies to hire cheap labor in order to remain competitive in the global market, and second, to resolve structural imbalances in the local labor force on the part of the labor-sending countries. Migrant workers continue to be discriminated against and abused, especially those who are undocumented in their host countries. Women migrants are particularly vulnerable to exploitation especially when they work in gender-specific jobs that consign them to various forms of sexual, domestic, and menial work. Studies show that the majority of migrants are uprooted because of the lack of jobs at home, or because jobs pay extremely low wages. While globalization has spawned more capital and spurred greater production, workers’ wages have been kept low and below a livable wage even in those countries whose governments have a prescribed minimum wage. Migrants’ rights are human rights. It is tragic when migrants, whose rights have already been violated in their home countries, find their human rights also violated in their foreign host countries. Invoking host country laws rarely works in their favor. United Methodists should urge their governments to ratify and implement the United Nations International Convention on 719

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the Protection of the Rights of All Migrant Workers and Members of Their Families. This Convention will be an instrument to protect, secure, and ensure the human rights of migrant workers and their families. C. Indigenous Peoples: Toward Self-Determination “All will sit underneath their own grapevines, under their own fig trees. There will be no one to terrify them; for the mouth of the Lord of heavenly forces has spoken” (Micah 4:4). Globalization threatens the human rights of indigenous peoples, including their aspirations for self-determination. Exploration and colonization have led to rapid appropriation of indigenous peoples’ lands and natural resources, and the destruction of their sciences, ideas, arts, and cultures. Indigenous peoples struggle against the industries encroaching on their sacred lands. They are fighting for sovereignty over their ancestral lands in the face of systematic campaigns of extermination. They face population transfers, forced relocation, and assimilation, often because of the aggressive development interests of big business. Indigenous peoples demand respect of their right to their culture, spirituality, language, tradition, forms of organization, ways of knowing and doing, and their intellectual properties. Indeed, it will be hard for indigenous peoples all over the world to exercise their fundamental human rights as distinct nations, societies, and peoples without the ability to control the knowledge they have inherited from their ancestors. The 1992 General Conference urged The United Methodist Church to “place itself at the vanguard of the efforts to undo and correct the injustices and the misunderstandings of the last 500 years” of colonialism. It raised the church’s awareness of “the shameful stealing of the Native’s land and other goods and the cruel destruction of their culture, arts, religion, the environment, and other living things on which their lives depended.” Religious intolerance is one form of human rights violation perpetrated on indigenous peoples around the world. The experience of forced relocation by the Dineh (Navajo) of Black Mesa in Arizona is an example of religious intolerance. The Dineh consider their ancestral lands as sacred. For them, to be uprooted is to be exterminated as a people. Big mining companies have been responsible in the destruction of livelihood, sacred sites, and 720

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ancestral homelands of indigenous peoples. Indigenous peoples’ rights are human rights. United Methodists are urged to support the ongoing drafting and the eventual adoption of the United Nations Declaration on the Rights of Indigenous Peoples. United Methodists must also support the establishment of a Permanent Forum of Indigenous Peoples and the appointment of a Special Rapporteur on Indigenous Populations, both within the aegis of the United Nations. We must also continue support for the work and the mandate of the United Nations Special Rapporteur on Religious Intolerance. D. Impunity: The Case for an International Criminal Court “You must not act unjustly in a legal case. Do not show favoritism to the poor or deference to the great; you must judge your fellow Israelites fairly” (Leviticus 19:15). A culture of peace must be globalized today. The prevailing culture of repression, oppression, and exploitation has no place in this culture of peace. Only the pursuit of a just peace, which includes the search for truth and justice for victims, will bring about forgiveness, reconciliation, and healing in many rural villages, towns, cities, nations, and regions of the world that are scarred by conflict and war. The establishment of an International Criminal Court (ICC), as provided for in a treaty adopted in Rome in June 1998 by the United Nations Diplomatic Conference of Plenipotentiaries on the Establishment of an International Criminal Court, provides an important step in ending impunity. This court will hear cases against war crimes, genocide, crimes against humanity, and crimes of aggression. Faith-based and religious groups, working together with the Coalition for an International Criminal Court (CICC), identified several moral and ethical imperatives and included these in a draft preamble they offered the Rome Conference to consider. The draft stated: “Desirous that the quest for justice includes retributive justice whose purpose is the prosecution and punishment of offenders while insuring the rights of the accused to fair trials, restorative justice whose purpose is that of reparation, restitution and rehabilitation for the victims, and redemptive justice which must be seen as the enablement of communities to deal with the truths of the past in ways which will allow and enable social reconstruction and reconciliation, and the ending of cycles of violence; 721

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“Recognizing that adjudication of crimes of international concerns that have transcended national boundaries are often beyond the scope of national criminal justice systems, and that crimes whose immediate victims have occurred within national contexts are often beyond the competence or ability of national judicial systems; Noting the basic principles of justice for victims of crime and the abuse of power approved by the United Nations General Assembly; therefore, establish the International Criminal Court . . .” As Pope John Paul II stated, “A positive sign of the growing will of the States to acknowledge their responsibility in the protection of the victims of [crimes against humanity], and their commitment to prevent them, is the recent initiative of the Diplomatic Conference of the United Nations that distinctly adopted the Statute for an International Criminal Court that will assess the guilt and punish those responsible of genocide, crimes against humanity and war crimes.” United Methodists all over the world must urge all governments, especially the United States of America, to sign and ratify the treaty to establish the court. The work of the CICC and the Washington Working Group on the International Criminal Court (which focuses on getting the US to ratify the treaty) must be supported. In their support, United Methodists must preserve and strengthen the unprecedented provisions of the Rome Statute calling for an end to impunity for crimes committed against women and children. Also, the ancestral and sacred sites of indigenous peoples must be included in the Court’s definition of protected sites. E. Religious Liberty: The Case Against Intolerance Religious liberty forms part of the pantheon of human rights. The Universal Declaration of Human Rights provides that “Everyone has the right to freedom of thought, conscience and religion: this right includes freedom to change his religion or belief, freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance” (Art. 18). Religious liberty, according to The United Methodist Church, includes the belief that “it is the right of a person to be allowed to follow the call of conscience when it becomes impossible to live by both the dictates of the State and the decisions of faith” (Religious Liberty, 1996 Book of Resolutions, p. 571). 722

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Religious liberty continues to be denied and violated in many parts of the world. Concerns about religious persecution have been raised by almost every religious group especially in places where one particular religion or belief is in a minority position. Religious intolerance, of both the established as well as “nontraditional” religions, is growing both in new and established democracies. The rise in religious extremism, of all sorts, and from all of the established and nontraditional religions, have been convenient pretexts for the curtailment of the exercise of religious liberty by many governments around the world. The United Methodist Church must continue to foster further cooperation among spiritual, religious, and ecumenical bodies for the protection of religious freedom and belief. It must enter into healthy dialogues with peoples of differing faiths and ideologies, including Native and indigenous peoples, in the search for shared spiritual, social, and ethical principles that engender peace and justice. The United Methodist Church is already committed to uphold the minimum standards of the right of belief that are contained in the provisions of the United Nations Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief adopted by the United Nations General Assembly on November 25, 1981. This declaration enunciates that “freedom of religion and belief should also contribute to the attainment of the goals of world peace, social justice and friendship between peoples and to the elimination of ideologies or practices of colonialism and racial discrimination.” United Methodists must urge their governments and encourage civil society to enter into dialogues about racism and discrimination and resolve to address especially those concerns that have religious bases. The United Methodist Church must also support and participate in the World Conference on Racism and Discrimination in 2001 organized by the United Nations. F. Peace and Peace-building: The Case for a Culture of Peace “God will judge between the nations and settle disputes of mighty nations, which are far away. They will beat their swords into iron plows and their spears into pruning tools. Nation will not take up sword against nation; they will no longer learn how to make war” (Micah 4:3). 723

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In this era of globalization, the icons of war are more prominent and the arsenal of killing machines is more lethal than ever before. Our images of peace and the implements that make for a just peace most often are stymied by these icons and arsenals. The resolution of conflicts and the establishment of a just and durable peace proceed from a just and liberating practice of governance on all levels of lifeâ&#x20AC;&#x201D;local and global. Just governance thrives not on wars and rumors of wars, but in the advancement of a world order that protects human rights, develops sustainable communities, cultivates a culture of peace, empowers people and their associations, and promotes a just and participatory democracy. It is imperative for human rights to be the foundational principle for a just and durable peace. The United Methodist Church must participate in building communities that prioritize the eradication of poverty and the elimination of hunger; the ending of wars and the resolution of conflicts; and the overcoming of ignorance, curing of diseases, and healing of enmities. The United Nations remains the single most important international institution to achieve these ends. The United Methodist Church must continue to support the United Nations. Our participation in its many activities allows us to participate in making it a responsible and effective global force in peacemaking and human rights. The United Methodist Church must also support The Hague Agenda for Peace and Justice for the 21st Century. This agenda, produced by a historic conference in The Hague in May of 1999, and encompassing fifty areas of concern with: 1. root causes of war and the culture of peace; 2. international humanitarian and human rights law and institutions; 3. the prevention, resolution, and transformation of violent conflict; and 4. disarmament and human security. The United Methodist Church must also support the Pillars of Peace for the 21st Century, written as a policy statement in support of the United Nations for the National Council of the Churches of Christ in the USA. The seven pillars state that peace rooted in justice requires: 1. increased political collaboration and accountability among governments within the United Nations system, among regional bodies, governments, local authorities, peopleâ&#x20AC;&#x2122;s organizations, 724

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and global economic structures to seek the common good and equality for all; 2. increased moral, ethical, and legal accountability at all levels from governments, financial institutions, multilateral organizations, transnational corporations, and all other economic actors to seek a just, participatory, and sustainable economic order for the welfare and well-being of all people and all creation; 3. a comprehensive international legal system, capable of change as conditions require, in order to prevent and resolve conflicts, to protect rights, to hold accountable those who disturb peace and violate international law, and to provide fair and effective review and enforcement mechanisms; 4. the participation of vulnerable and marginalized groups, seeking to promote justice and peace, in those mechanisms capable of redressing the causes and consequences of injustice and oppression; 5. the nurturing of a culture of peace in homes, communities, religious institutions, and nations across the world, including the use of nonviolent means of resolving conflict, appropriate systems of common security, and the end of the unrestrained production, sale, and use of weapons worldwide; 6. respect for the inherent dignity of all persons and the recognition, protection, and implementation of the principles of the International Bill of Human Rights so that communities and individuals may claim and enjoy their universal, indivisible, and inalienable rights; and 7. a commitment to the long-term sustainability of the means of life, and profound reorientation of economic systems and individual lifestyles to support ecological justice for human communities in harmony with the whole of creation. The United Methodist Church must also continue its support for the campaign to ban land mines by urging all governments to ratify and implement the land mine ban treaty which prohibits the use, production, stockpiling and transfer of antipersonnel land mines. This treaty also calls on parties to increase mine clearance and victim assistance efforts around the world. United Methodists must also urge their governments to ratify the Comprehensive Nuclear Test Ban Treaty. Counterglobalization happens when we ban land mines, abolish nuclear weapons, and prevent wars from happening. 725

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G. Economic, Social, and Cultural Rights: That the Hungry May Be Filled “When you give a banquet, invite the poor, crippled, lame, and blind” (Luke 14:13). The Lord our God commanded us “to do justice, and to love kindness, and to walk humbly” (Micah 6:8 NRSV). Justice, kindness, and humility underscore society’s obligations to its people. But even with the indivisibility of civil, political, economic, social, and cultural rights, global hunger and poverty challenge our priorities. It is a challenge that confronts and addresses our concern for lifting the poor and marginalized among us. In this era of globalization, poverty is defined as the inability of a human being to take advantage of global and market opportunities that are supposed to be booming and soaring. This globalization process deifies the market even as it commodifies the earth and its resources, if not even people themselves, who become pawns to economic production. One’s worth and dignity in this globalization process is measured by one’s ability to contribute to the gains of the market. But gain or loss, in this era of globalization, it is the poor, the marginalized, and the vulnerable who suffer from price increases, reductions in government support for needed social and environmental programs, business disruptions, higher unemployment levels, and increased human rights violations. The sudden devaluation and large outflow of capital from countries such as recent ones in Mexico, Thailand, Indonesia, and South Korea resulted in severe economic downturns, political instability, widespread social turmoil, job loss, and human suffering. The proposal by Professor James Tobin, Nobel laureate in economics, to levy taxes on cross-border speculative financial and currency exchange transactions deserves our support. The socalled “Tobin Tax” aims to: 1. shrink the volume of the currency market; 2. help to restore national control of currency; and 3. generate sizable revenue that would provide resources urgently needed to wipe out extreme poverty. The indivisibility of human rights underscores the understanding that freedom is hollow without food, that justice without jobs is like a clanging cymbal, and that liberty is a sham when people do not have land to inhabit and farm. The right to food and the right to employment are fundamental economic human rights. 726

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Societies become peaceful when the demands of justice are met. Justice becomes not only a dream but a reality when implements of war give way to implements of peace. Food and jobs, also, are implements of peace. Would that indeed, at the end of the day, no child, no woman, and no one, goes to bed with an empty stomach. United Methodists must continue to urge their governments to ratify the International Covenant on Economic, Social, and Cultural Rights and for these governments to make these rights a reality. We also urge United Methodists worldwide to call on their governments to implement the Millennium Development Compact. Adopted as part of the UN Millennium Declaration in 2000 at the largest-ever gathering at the United Nations of Heads of State, these government leaders pledged together to eradicate poverty, promote human dignity and equality, and achieve peace, democracy, and environmental sustainability. The compact declared eight goals (known as the Millennium Development Goals) with specific targets to which governments have pledged to implement by the year 2015. These goals include: 1) eradicating extreme poverty and hunger, 2) achieving universal primary education, 3) promoting gender equality and empowering women, 4) reducing child mortality, 5) improving maternal health, 6) combating HIV/AIDS, malaria, and other diseases, 7) ensuring environmental sustainability, and 8) developing a global partnership for development. In this era of globalization—where profit and profit making at the expense of the needs and welfare of the poor and the vulnerable, and where unbridled pursuit of wealth and power have trampled upon and denied human rights of peoples—peace rooted in God’s justice brings about the true globalization that will heal the wounds and scars of wars and conflict peoples and nations have engaged with each other. Peace rooted in God’s justice will help bring about forgiveness and wholeness for all God’s people and the whole of creation. God’s reign on earth, as it is in heaven, is, in the end, the true globalization we must long and work for. ADOPTED 2000 AMENDED AND READOPTED 2004 READOPTED 2008 RESOLUTION #6025, 2008 BOOK OF RESOLUTIONS RESOLUTION #309, 2004 BOOK OF RESOLUTIONS RESOLUTION #289, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165. 727

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6026. International Day of Prayer As Paul writes of the interrelatedness of the body of Christ to the Corinthians saying that when “one part suffers, all the parts suffer with it” (1 Corinthians 12:26), so we recognize the presence of religious persecution throughout the world. As The United Methodist Church condemns religious intolerance and persecution of all faith groups, we heed Paul’s words and acknowledge the interconnectedness we have with members of the body of Christ throughout the world who endure persecution because of their faith. Since The United Methodist Church opposes injustice, intolerance, and bigotry and believes in the power of prayer, we encourage United Methodist congregations to observe in November an International Day of Prayer for the Persecuted Church. It is through our earnest prayers that we grow in our sense of unity with Christians around the world, as well as with all members of religious groups who endure persecution. We become more aware of the needs of our brothers and sisters who suffer because of their faith, as we defend the religious freedoms of all faith communities. ADOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #6026, 2008 BOOK OF RESOLUTIONS RESOLUTION #311, 2004 BOOK OF RESOLUTIONS RESOLUTION #292, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A.

6027. United Methodists Sharing the Vulnerability in the Process of Alteration Paul reminded the divided Corinthians, “If one part [of the body] suffers, all the parts suffer with it; if one part gets the glory, all the parts celebrate with it” (1 Corinthians 12:26). It is in this spirit that the European community, its peoples and its churches, are gathering together to respond to a time of change and transformation—a time of alteration in Europe. The fall of the Berlin wall (1989) was a symbol of a new political order in Europe. Ever since, Europe has been in a process of alteration which has led to both improvements and new challenges. 728

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The United Methodist Church recognizes with gratitude a trend to democratization and increased freedom in many countries as well as a development toward a larger community of European nations. We affirm that many people, among them numerous Christians, including United Methodists, are now more vigilant in the journey of Europe toward â&#x20AC;&#x153;An Area of Freedom, Security and Justiceâ&#x20AC;? (expression from European Community Law). After September 11, 2001, people all over the world are more than ever experiencing a profound sense of vulnerability. As a people of faith we are recognizing that a shared vulnerability may become more important for mutual understanding and caring than privileged security of some. This shared vulnerability has helped to see the European Process of Alteration in the context of an encompassing global transformation, which in particular includes the continents of Africa, Asia and Latin America. A decade ago we rejoiced as we experienced great political changes in Central and Eastern Europe. Today it is clear that the magnitude and the content of the problems encountered have been underestimated by governments, the media, the general public as well as the churches. Rising unemployment and the falling value of pensions and wages has plunged millions of people into poverty. United Nations Development Reports for Central and Eastern Europe show that in 1989 about 14 million people in the former communist block lived with less than four dollars a day. By the mid-nineties that number had risen to 147 million people. Only a small minority has participated in economic growth and development. In many places health care, schooling, and education standards declined dramatically whilst commerce-based criminality grew rapidly. Given this situation, the United Methodist Minorities in Europe, together with the other denominations, emphasizes the need for human development through witness for Jesus Christ and through working toward justice for the poor and vulnerable like women, children, gypsies, and other ethnic minorities. United Methodists are together in mission to safeguard the local initiatives and the dignity of clergy and lay missionaries, women and men, faithfully responding to the calling of Jesus, our Lord and Savior. We therefore affirm that church-planting, evangelism and social initiatives in Eastern Europe, Russia, the Baltics and the Balkans require continued support by the larger Methodist 729

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family, spiritually and financially. Even if local churches may become financially self-sustaining and strong enough to continue the mission among the vulnerable and the poor on their own it should not be forgotten that the Lord‘s commandment to mission is addressed to the whole Church. We are thankful for the “Fund Mission in Europe,” a solidarity initiative of the European Methodist Council to collect financial means among Methodist congregations in Western and Northern Europe for newly emerging churches and congregations in the East and in the South. The financial and spiritual support generated by local churches and conferences in the USA during the last ten years was an act of rescuing. The process of European integration—hopes and challenges The process of change has been strengthened especially by the European Union which aims to work for peace, stability and welfare. The initiation of an unprecedented enlargement involving 13 new candidate countries is an ambition on a new level and on a new scale. Unfortunately, it has become clear that there is a widening gap between the expectations of tangible results on the one hand and loss of patience resulting from dissatisfaction with the actual process on the other hand. Particular challenges in this context are: • transparency in the negotiating process; • free movement of persons / migration; • human and social costs of the integration process; • protection of the rights of minorities; • preservation of indigenous (regional) cultures and identities; • f uture borders of the European Union and the relations to the new neighbors; • commitment to common (Christian) values. As United Methodists, we affirm that the European integration process is a sign of hope. We support efforts for the creation and development of independent regional cooperation and communities of nations, such as the European Union and the OSCE including USA and Canada. At the same time, we are also aware of the dangers that continue to threaten the process toward a new Europe such as self-serving nationalism, serious economic problems and social upheaval. Against this background, the 730

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current priorities of The United Methodist Church’s human rights program are as follows: • protection of refugees, migrants, asylum seekers and displaced people; • social policy questions in the transformation that nations make into market economics; • social rights for all, in particular respect and justice for women, children and minorities; • religious freedom; • environmental and energy policies for a sustainable way of life. The Churches are not left untouched by the processes of political, economic and cultural integration. The Conference of European Churches, together with the Roman Catholic Council of European Bishops Conferences, the Leuenberg Church Fellowship and the European Methodist Council, are very actively involved in internal and external processes of integration. In particular, the European Churches developed a “Charta Oecumenica” which is meant to be a helpful tool for dialogue and advocacy for the practical life together of the Orthodox, Protestant, Anglican and Roman Catholic Churches. We believe and affirm that the Churches in Europe have a message of hope. The new Europe cannot be built without them. The United Methodist Church is not nationally bound and is, therefore, particularly called upon to advance the goal of integration in the present European process of alteration on the way to a true Area of Freedom, Security and Justice. Zurich and Budapest, March 5, 2003 ADOPTED 2004 READOPTED 2008 RESOLUTION #6027, 2008 BOOK OF RESOLUTIONS RESOLUTION #314, 2004 BOOK OF RESOLUTIONS

See, Social Principles, ¶ 165.

6028. Global Migration and the Quest for Justice “Ways must be found to share more equitably the resources of the world.” —Social Principles, ¶ 163E, The United Methodist Church 731

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The United Methodist Church has frequently addressed general and specific topics related to migration. The Social Principles affirm: 1. “We commit ourselves as a Church to the achievement of a world community that is a fellowship of persons who honestly love one another. We pledge ourselves to seek the meaning of the gospel in all issues that divide people and threaten the growth of world community” (¶ 165). 2. “In order to provide basic needs such as food, clothing, shelter, education, health care, and other necessities, ways must be found to share more equitably the resources of the world” (¶ 163E). 3. “We advocate for the rights of all migrants and applaud their efforts toward responsible self-organization and selfdetermination” (¶ 163F, 2004 Book of Resolutions). Human migration is as old as human history. Individuals, families, tribes, and nations have been on the move since the days of Abraham and Sarah and before. Throughout the centuries, political and economic factors, including wars; health and environmental challenges; and racism, xenophobia, and religious discrimination have at times uprooted people and at others lured them to new venues across continents and oceans as well as national and ethnic boundaries. Today, migration is at once a critical international issue and a necessary option for millions of human beings. Some people seek to move; others have no alternatives. Contemporary migration involves the linked realities of abundance and poverty and racial/ ethnic/religious identities and exclusion. The current global economic system reflects an expectation that many people will live in poverty, or have their nations torn by conflict, so that others may live in abundance. That many people will resist poverty and war through migration is an ancient and modern fact of human existence. As a consequence, elaborate national and international systems of containment and classification based on national origin have been developed over the past quarter-century with regard to migrants. Global migration as a factor in the quest for justice is of major concern to The United Methodist Church as a denomination that is global in its vision, mission, and ministries. 732

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I. Contemporary Migrants Four categories of contemporary migrants can be delineated: • Refugees—persons outside of their country of origin who are unable or unwilling to return for fear of persecution based on race, religion, ethnicity, political affiliation or opinion; official “refugees” are so recognized by the United Nations High Commissioner for Refugees, which is charged by the international community to oversee service to, and protection of, refugees. • Asylum seekers—a type of refugee, persons who have left their homeland to petition for refuge in the country to which they have fled; asylum seekers must be so recognized by the countries whose protection they seek. In 2007, recognized refugees and asylum seekers totaled 13.9 million. • Internally displaced persons—those who are displaced within their own country because of military, economic, and social upheaval, and natural disasters such as famine, earthquake and flood; they are generally not protected by the international community, but must depend for protection and assistance primarily on their country of residence, which may be implicit in the cause of displacement. In 2007, such persons numbered 24.5 million. • Economic migrants—people who move from one country to another to find work. Most frequently they seek to flee from poverty to economic opportunity, and often permanently relocate so they may feed their families. Some are allowed into more affluent nations as immigrants; some enter without documentation and may be welcomed in times of labor shortages and deported in times of economic downturn or public disapproval. Such migrants are among the most vulnerable in any society; many are women and children who become the objects of abuse and brutality. One subcategory in this classification consists of migrant workers, people who move from place to place, often with the agricultural cycle, to find employment. Some return on a periodic or eventually permanent basis to their homelands; others make domestic and other ties in places of employment and wish to remain. The number of current economic

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migrants is difficult to calculate. Some estimates run as high as 100 million globally, with large numbers in the affluent regions of North America and Europe. II. A Context of Migration Virtually all groups of today’s migrants and refugees are battered by the divide between the rich and the poor, a divide rooted in nineteenth and twentieth century colonialism and directly caused by rapid corporate globalization in agriculture, industry, and commerce. Currently, slightly more than 10 percent of the world’s population consumes 85 percent of the world’s wealth while the rest make do with just 15 percent of that wealth. For example, agricultural subsidization in Europe and the United States results in the dumping of commodities in the poor countries of the global South, resulting in the disruption of family farming and unemployment. Trade policies and arms deals further enrich the rich and undercut economies in the global South without providing new contexts for prosperity or hope. These realities, along with armed conflict, environmental spoilage, and natural disasters force people to find new homes within their own countries or across national borders. Every region of the world is affected in some way by the global economic divide. Yet, while money and products easily flow across borders, the movement of people is increasingly restricted, leading to concentrations of the poor along borders and, often, to the building of literal and figurative walls of exclusion, notably around the rich nations of the northern hemisphere and the affluent enclaves in Asia, Latin America, Africa, the Middle East, and the Pacific. While the legal and physical walls seek to exclude flows of undocumented migrants, in fact, there is growing demand in wealthier nations for cheap labor. Millions of migrants do enter— through formal guest worker programs or through informal business networks that actively seek undocumented workers while maintaining them in an exploitative noncitizen underclass. Many of those who are shut out or who migrate without legal status are at the bottom of racial, ethnic and caste hierarchies. They are often poor women and children. On either side of the divide, families are relegated to intense human suffering, inadequate nutrition and health service, lack of educational opportunities, and the reverberating, debilitating experience of oppression. Ironically, and horribly, with regard to economic migrants, the 734

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rich say, “Come in, do our dirty work at low wages, and then go away.” Significant percentages of the work force are migrants in affluent countries, with the figure exceeding more than 50 percent in parts of the Middle East. Such “guest workers” enjoy limited civil and human rights. The global South is particularly concerned with the migration of people from rural to urban areas and with the loss of young generations to other countries, the departures dictated either by economic need or wooing by affluent societies seeking to fill jobs with cheap labor. Such émigrés often do not want to leave; they may feel pressured by promises of education, jobs, and economic security for themselves and their families. They become entrapped in unjust global systems that drain the resources of poor, Southern countries for the benefit of the affluent societies of the global North. III. Biblical Perspectives: Justice and Shared Resources Attitudes toward and treatment of migrants are usually conditioned today, even within the church, by nation-state considerations expressed in the language of “us” and “them”—or “we” the homefolks and “they” the intruder/alien. A beneficent attitude sometimes prevails: “‘We’” will allow X number of ‘them’ to come among ‘us’ provided they acknowledge our generosity and become like us; so long, of course, as they do not threaten our comfort.” There are more biblically and theologically sound perspectives. In the biblical understanding, it is not about us and them, but about one people of God, called to seek justice and share equitably, at the very core of our spiritual and physical survival. The prophet Isaiah put the matter in context and posed the daunting question: “On your fast day you do whatever you want, and oppress all your workers. . . . You shouldn’t fast as you are doing today if you want to make your voice heard on high. . . . Isn’t this the fast I choose: releasing wicked restraints, untying the ropes of a yoke, setting free the mistreated, and breaking every yoke? Isn’t it sharing your bread with the hungry and bringing the homeless poor into your house?” (Isaiah 58:3-7). Not only does God’s understanding of faithfulness entail the achievement of justice, but for the comfortable, the promise of healing and salvation depends on that action. It was only when the people turned from false religiosity to operative justice that they would 735

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receive the promise of spiritual wholeness. “The Lord will guide you continually and provide for you, even in parched places. . . . You shall be like a watered garden . . . that won’t run dry” (Isaiah 58:10-11). The Hebrew Scriptures contain many references to “strangers” and “sojourners” among the people of Israel and to provisions for treatment that reflect a tribal framework that had stipulated rules for hospitality and also limits on the outsiders. However, the Books of the Law, and to an even greater extent in the prophetic literature, concern for the stranger focuses on justice and the sharing of resources that flow from the bounty of God. Ezekiel anticipated a time when foreigners would share with the ancient Jewish nation all the blessings of the land, which was understood to belong to God alone (Leviticus 25:23). In a real sense, the ancient scriptures understand both the people of Israel and sojourners to be aliens since the people of Israel had been sojourners in Egypt. God’s providence for Israel extends to others (Psalm 146:9; Malachi 2:5), and everything, and everyone, belongs to God (Psalm 24:1-2) The breadth of God’s love permeates the New Testament; that love incorporates faith community and goes beyond it. This is clearly emphasized in a short passage in 1 Thessalonians (3:12), where Paul prays that God will provide the grace for Christians to “increase and enrich your love for each other and for everyone.” Christians do not approach the issue of migration from the perspective of tribe or nation, but from within a faith community of love and welcome, a community that teaches and expects hospitality to the poor, the homeless, and the oppressed. The Christian community not only welcomes and embraces migrants but can be led by them toward clearer understandings of justice and hospitality. Furthermore, many migrants in many parts of the world today are themselves members of the Christian community, brothers and sisters of the same baptism, gathered around the same sacramental table. And people beyond the Christian community deserve no less hospitality than Christians extend to themselves. United Methodists should harbor no doubt about their responsibility to all those who live here on the earth, especially the poor, the homeless, and the mistreated. John Wesley’s concern for the poor and outcast was constant and extended far beyond 736

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acts of charity. He worked for just systems in which persons could with dignity stand on their own feet. Wesley advocated just relationships within the social order. When some have great abundance while others are homeless and hungry, the biblical task is not merely to help those in need, but to seek justice—to shift resources and opportunity so that all are at the table, all are fed, all experience the abundance of Gods’ love both physically and spiritually. IV. Critical Issues Relating to Migration Today United Methodists and all Christians face numerous critical situations, causes, and effects relating to migration today, especially in regard to war and economic systems and policies that perpetuate poverty. As a global denomination, The United Methodist Church experiences the dilemmas of nations that both “send” and “receive” migrants. Citizens and undocumented immigrants are within the church’s membership, as are employers and migrant workers, police and detainees, and affluent and poor families. The United Methodist family is a microcosm of migrant issues, a church that through God’s grace seeks to respond to the needs of the most physically vulnerable and also address the spiritual needs of the privileged. The following are among the critical issues demanding attention: 1. The volume of refugees, asylum seekers, and persons displaced within their own countries is growing, as are the numbers of economic migrants with and without documentation. 2. Wealthy nations, especially those with decreasing populations, are increasingly dependent upon migrants to maintain their current economies. They seek both highly skilled professionals and low-wage workers for jobs in construction, health care, agriculture, meat packing, and domestic service. The “receiving” nations or areas on a world scale include Australia, Canada, Europe, Japan, New Zealand, the United States, and some countries of the Middle East (such as Saudi Arabia, United Arab Emirates, Lebanon). Regional migration, often in the form of contract labor, is common in Brazil, Hong Kong, Lebanon, South Africa, South Korea, and other nations. 3. The critical loss of skilled workers and potential leaders in “sending” countries undermines the future economic and social advancement of those societies. Doctors from poorer nations can 737

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often earn more in the US as a nurse than as a physician in their country of origin. The “brain drain,” often deliberately encouraged by rich countries for their own benefit, affects teachers, engineers, medical personnel, researchers, and technicians. 4. Old wars and territorial occupations have left a critical migration crisis and new wars add to the problem. This can be illustrated in the Middle East, where many Palestinians remain as refugees more than a half century since they lost their homes in Israel. In recent years, millions of Iraqis have fled their country, adding to the displaced population of the greater Middle East. 5. The passage of stricter enforcement of anti-immigrant legislation and the building of exclusionary walls, often in response to increased migration, intensifies cultural tensions, marked by racial, class, and religious “backlash.” Restrictive policies also intensify migrant resistance based on fear of arrest and deportation, substandard wages, physical and mental abuse, and even death for crossing a border. Migrants fall prey to trafficking for economic or sexual purposes and sometimes become virtual slaves in their new place of residence. 6. The increasing percentage of migrant women, who now make up half of the international migrant population and as much as 70 to 80 percent in some countries. Many of these women are domestic workers, who may raise other peoples’ children while being separated from their own. Some women and girls who are migrant are subjected to physical and sexual abuse and fear reprisals if they complain. 7. Migration today divides families across generations. Filipino contract workers in Saudi Arabia may serve in those countries for their entire careers, and then watch their children step into their roles as they retire. Families are also divided by deportation of undocumented parents, while children hold citizenship. 8. Remittances (sending “home” the paycheck) have become major sources of financing for poor countries; revenues that threaten to undercut aid assistance from rich nations. The monies migrants send home is massive, an estimated $230 billion in 2005. Some nations, including the Philippines and El Salvador, depend on remittances to support the financial system. In an effort to escape responsibility for the sharing of resources, some officials in the global North tout remittances as replacements for development aid. This attitude violates the spirit of the Millennium Development Goals and other United Nations accords. Through international 738

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instruments, northern nations have set the goal of providing 0.7 percent of their gross national product in development aid to poor nations, as well as to cancel some debt and alter trade policies in ways that benefit poor nations. V. Response of the Church The United Methodist Church commits itself to: 1. provide real help for refugees, asylees, and migrants; 2. engage in strong, coordinated advocacy on migration issues and on behalf of actions that overcome poverty, war and other causes leading to the displacement and marginalization of people; and 3. organize through institutional channels and prepare educational resources for the achievement of these objectives. Assistance includes: 1. relief to refugees and displaced persons around the world, including the resettlement, when possible, of refugees through congregations and through economic development programs for both those who permanently resettle and those who may return to homelands, this work to be coordinated by the United Methodist Committee on Relief in collaboration with all other levels and organizations of the church; 2. congregational and annual conference programs that humanely respond to migrants within their bordersâ&#x20AC;&#x201D;defending their human rights, advancing just immigration policies by national governments, and tending to their spiritual, material, and legal needs as required, with the General Boards of Global Ministries and Church and Society, in collaboration with other general agencies, responsible for resource materials to help in equipping conferences and congregations for these ministries; 3. education of church members and communities on the causes and realities of migration, including international treaty commitments, the issues of economic and environmental justice, and the obstacles to a just, peaceable world created by antiimmigrant racism and xenophobia; 4. building bridges between diverse races, ethnicities, religions, and cultures, opposing violence against and abuse of migrants; 5. work with civic and legal organizations to help communities to alleviate social conditions caused by harsh immigration laws and heavy-handed national security measures; and 739

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6. recognizing the right of sanctuary in any United Methodist local church for migrants subject to detention or deportation by government security forces. Advocacy includes promotion of: 1. just and equitable trade and development policies that support human rights and counteract the root causes of migration such as war and militarization, environmental spoilage, and corporate greed; 2. engagement with other Christian and religious organizations in North-South dialogues, study of international economic policies, and joint action; 3. protection for uprooted women and children from all forms of violence and abuse, including full legal protection of children in situations of armed conflict; 4. unification of families divided by borders and legal status wherever this occurs; 5. denunciation of xenophobic and racist reactions against newcomers; 6. defense of civil liberties regardless of the legal status of persons; 7. abolishment of governmental anti-terrorism policies and practices that criminalize or profile refugees and immigrants as threats to national security; and 8. adoption by all nations of the United Nations International Convention on the Protection of the Rights of All Migrant Workers and their Families, and mobilize to promote compliance with the terms of the convention. Institutional organization includes: â&#x20AC;˘ continuation of a United Methodist Task Force on Immigration to lead the church in a prophetic response to refugee and migrant issues by interpreting official policy in light of current realities, coordinating vision, analysis, education and action. Said task force will be convened by two bishops designated by the Council of Bishops, organized and staffed by the General Boards of Church and Society and Global Ministries, and composed of representatives from all appropriate general agencies (General Commission on Religion and Race, General Board of Discipleship, General Council on Finance and Admin740

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END EXPLOITATION BY UNITED NATIONS PERSONNEL 6029.

istration, and others), as well as persons from jurisdictions, central conferences, annual conferences, partner churches, denominational ethnic/racial caucuses, and ethnic and language ministry plans as situations dictate. General agencies will each bear the cost of their participation in the task force and those agencies may underwrite the costs of nonagency participation as needs require and resources permit. ADOPTED 2008 RESOLUTION #6028, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, D.

6029. End Exploitation by United Nations Personnel United Nations personnel, including staff persons, aid workers, and peacekeeping forces, are responsible for distributing muchneeded humanitarian aid the world over. This humanitarian aid such as food, clothing, medical supplies, shelter, and money has been bartered for sex in what has become known as the “Sex for Food” scandal. This exploitation and abuse of women, children, and youth is a clear violation of the trust put in the United Nations to be a force of peace and goodwill. It has been reported that these abusive acts have occurred in nations where UN personnel are active. This problem has been the subject of several US government investigations and studies, including those conducted by the Senate and House Foreign Relations Committee and the Government Accountability Office. Bipartisan studies acknowledging the abuse and calling for necessary reform measures include: • Hope for Africa’s Forgotten: A Report on the Fact-Finding Mission to Democratic Republic of the Congo, Rwanda and Kenya, issued in 2005 by Senator Sam Brownback and Senator Richard Durbin; • The United States Institute for Peace’s report titled, American Interest and UN Reform, prepared by Newt Gingrich and George Mitchell (This was a comprehensive task force on UN reform that not only reported the problem, but also the structural reasons within the UN that keep the problem from being adequately addressed.); and • The UN Independent Inquiry Committee. 741

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Although the UN has passed resolutions calling for a zero tolerance policy, the fact remains that the UN has taken no substantive steps other than rhetoric to enforce their policy or hold offenders accountable. The United Methodist Church partners with the United Nations in many programs, treaties, and mission projects involving women, children, and youth, and thus has a great moral and practical interest in assuring the integrity of United Nations relief programs. Therefore, The United Methodist Church calls on the United Nations and all member nations to implement the currently active zero tolerance policy on this issue in order to bring about an end to the abusive acts against women, children, and youth. ADOPTED 2008 RESOLUTION #6029, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165D.

6030. Responsible Travel The travel and tourism industry has become one of the fastestgrowing and largest sectors in the global economy. The annual revenues are second only to the weapons industry and, according to the United Nations, earnings from tourism are expected to triple in the next 20 years. The impact of travel and tourism on local economies, disadvantaged communities, women and children, indigenous peoples, and the environment has become a serious concern and requires thoughtful reflection by people of faith on our role as participants in these activities. We are called by Scripture to be travelers in ways that promote justice: Exodus 12:48-49—Travelers are to abide by one law for both the native and for the stranger. Exodus 22:21—You shall not wrong a stranger or oppress [him or her], for you were a stranger in the land of Egypt. Leviticus 19:34—When a stranger lives with you in your land, you shall not do [him or her] wrong. The stranger who lives with you shall be as a native among you. You shall love [him or her] as yourself. 1 Peter 1:17—“Conduct yourselves with reverence during the time of your dwelling in a strange land.” 742

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To travel is not to take a vacation from our faith. Just as we are called to express hospitality by welcoming the stranger, we are also called to abide in love and justice with our neighbors when we visit them, whether near or far away. When traveling in a strange land, travelers should behave with reverence and respect for the people, their culture, and the land upon which they live. Too often travel and tourism is exploitative as a result of the globalization of local economies in ways that transform selfsufficient communities into consumer-oriented and dependent societies. The impact of the travel industry can be viewed as a new form of colonialism in which local people are displaced and priced out of their own communities. Local people are most commonly employed in low-wage service positions without benefits. They are also faced with rising prices for basic needs such as food, transportation, and housing to meet the demand of tourists, hotels, and resorts. In the wake of this transformation, traditional knowledge and skills are forgotten, and the natural environment is exploited to meet the needs of a tourist economy. Exploitative travel and tourism also impacts women and children who become victims in sex trade or trafficking, child prostitution, and/or pornography. The impact of tourism is of particular concern to indigenous peoples. Tourism may exploit sacred sites such as burial grounds, ritual areas, and other places which hold significance in the cultural traditions of the indigenous peoples sometimes without their input or permission. God’s creation, the natural environment, can also be a victim of exploitative tourism when the local resources are viewed as a commodity to be consumed by the tourist industry as resources, entertainment, or merely as a dumping ground for the waste products they produce. A just alternative to exploitative travel and tourism is “sustainable tourism.” Sustainable tourism development in the travel industry should include the following principles: • support for community and indigenous involvement in the planning, implementation, and monitoring of any tourism policies or development plans; and, wherever possible, ownership or joint venture of destination sites/ travel programs; • creation of tourist/travel programs that combat poverty by ensuring that a larger share of the profits and jobs 743

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generated by tourism remain in the local communities through purchases of local crafts, foods, and supplies; • practice of travel behaviors that are respectful of cultural norms and traditions within the society; and • development of forms of tourism that are not destructive to the local or global environment. Therefore, The United Methodist Church calls on general agencies, annual conferences, and members of local churches to model sustainable travel and tourism and to reflect on the following when traveling: • Does the travel respect and protect God’s creation? Are there ways to lower and/or offset carbon emissions from the mode of transportation? Is the travel respectful of resources in and the natural habitat of the community being visited? • Are the products/souvenirs purchased on travel locally produced using sustainable materials (e.g. no threatened species of plants or animals)? • Does the travel respect and strengthen the community being visited? Is the visit respectful of local culture and customs? Are members of the local community fully involved in and benefiting from the site visits and cultural experiences? Is the tourist revenue being shared by the community? Are the workers in the restaurants, hotels, and tour companies being paid a living wage? Are gratuities adequately provided? • How will the travel inform conversation and action upon returning home? What local stories and experiences will be communicated with colleagues, friends, and family? What successes and/or challenges of the local community can be connected to actions at home? What organizations advocate for policies and reforms that would further strengthen the community and empower local residents to address systemic challenges? ADOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #6030, 2008 BOOK OF RESOLUTIONS RESOLUTION #287, 2004 BOOK OF RESOLUTIONS RESOLUTION #266, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D. 744

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HOLY LAND TOURS

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6031. Holy Land Tours For many years, some Palestinian Christians have expressed deep dismay that too many United Methodists and other Christian groups traveling to Israel/Palestine, also called the Holy Land, have missed an extraordinary opportunity for ecumenical fellowship and sharing with other followers of the Prince of Peace. Our Christian sisters and brothers indigenous to the area continue to wonder why they are so often ignored by Christian pilgrims to the region. Why, they ask, do travelers tend to honor the inanimate stones that testify to Jesus’ life and ministry while ignoring the “living stones,” the indigenous Christians who represent an unbroken line of discipleship to Jesus in the land that he called home? Travelers to this land have the opportunity to be ambassadors of unity and concern to the rapidly dwindling churches and Christians in a troubled land. They also have an opportunity to share in the vocation of peacemaking and to learn from the spiritual traditions of the churches indigenous to the Middle East. Further, they have a special opportunity to discover firsthand the realities of a region of deep meaning and vital importance to Christians, as well as to Jews and Muslims. We recognize the tragic history that Christians share with Jews, and the complex relationships between particular nations and the state of Israel. We encourage dialogue between Christians, Jewish, and Muslim religious leaders. Therefore, The United Methodist Church: 1. strongly affirms the resolution of the 1984 General Conference, offering “encouragement of all leaders of and participants in ‘Holy Land tours’ to contact indigenous Christian leaders in the Middle East, and to hear the concerns of both the Israelis and Palestinians who live there, as well as visit the biblical and historical sites” (“The Arab-Israeli Conflict,” The Book of Resolutions, 1984; page 280); 2. asks the bishops, clergy, members, agencies, and congregations of The United Methodist Church, as they plan visits to the Holy Land, to devote significant program time to contact with indigenous Christian leaders and to hearing the concerns of Palestinians and Israelis on the current crisis of Palestinian selfdetermination; 745

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3. urges all United Methodists planning, organizing, and/ or participating in a trip to the Holy Land to apply the guidelines outlined in the General Conference resolution “Responsible Travel” to their trip—especially 1) to “ask travel agents/agencies whether local people [i.e., Palestinians] are involved in the development of the ‘tour packages’ ”; 2) “Practice ‘low impact’ travel and tourism, which do minimal damage to local culture”; and 3) “Monitor ethical, responsible travel practices of conferences, boards, and agencies of The United Methodist Church” regarding Holy Land trips; 4. recommends that United Methodists planning individual or group tours to Israel/Palestine consult with the United Methodist liaison in Jerusalem to seek opportunities to worship with indigenous Christian congregations, to include at least one overnight stay in Bethlehem, and to visit United Methodist-supported mission sites; 5. supports the purchase of local Palestinian-made fair trade products and crafts in keeping with the guidelines in the General Conference resolution on “Responsible Travel” 6. asks the General Board of Global Ministries and the General Board of Church and Society to prepare specific recommendations regarding preparation, participation in, and follow-up education and advocacy actions for United Methodists traveling in the Middle East and other sensitive regions of the world; 7. recommends that United Methodist-sponsored tours use the denomination’s seminar program in predeparture seminars for the travelers; 8. urges that travelers use, as advance study materials, positions adopted by General Conference and by general church agencies relating to the Middle East, as well as resources from the 20072008 Mission Study on Israel/Palestine; 9. urges seminaries and United Methodist-related colleges to apply the guidelines in this resolution to any school-sponsored trips, internships, and/or semesters of study in Palestine/Israel; 10. extends sincere appreciation to those United Methodists who have facilitated the implementation of the above recommendations in tours they have sponsored or participated in since the adoption of this resolution; 11. expresses deep concern that many tours sponsored or arranged by United Methodist bishops, pastors, and laity do not 746

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schedule opportunity for all participants to enter into partnership with the indigenous Christians for the recommended program time and, therefore, fail to “Walk With the Living Stones” in their strides toward Palestinian self-determination, their rich spiritual heritage, and their faithful contemporary witness; 12. expresses deep concern that evidence continues to accumulate that Christianity is dying in the land of Jesus through economic, social, and political pressures, which have greatly diminished the numbers and percentage of Christians in the Holy Land. United Methodist bishops and other organizers of Holy Land tours have a special responsibility to adhere to these recommendations to strengthen the witness of the remaining Palestinian disciples of the Living Lord; 13. affirms the presence of The United Methodist Church in Jerusalem through our liaison office and through our ongoing partnership with Palestinian and Israeli organization working for reconciliation and to establish equal rights for all under international law; 14. encourages tour leaders to consult with the General Board of Global Ministries and the United Methodist liaison office in Jerusalem in order to facilitate adherence to these recommendations; 15. instructs annual conferences and general agencies to monitor and report to the General Conference regarding the implementation of this resolution; 16. urges close cooperation with the Middle East Council of Churches and other indigenous Christian groups to facilitate informed, alternative travel opportunities to the region; and 17. commends the General Board of Global Ministries for initiating visits to the Bible lands that explore issues of justice and peace among all participants in the region, with special emphasis upon the concerns of our Palestinian Christian colleagues. ADOPTED 1992 AMENDED AND READOPTED 1996 AMENDED AND READOPTED 2000 AMENDED AND READOPTED 2008 RESOLUTION #6031, 2008 BOOK OF RESOLUTIONS RESOLUTION #292, 2004 BOOK OF RESOLUTIONS RESOLUTION #271, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D. 747

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US POWER AND RESPONSIBILITY IN THE WORLD 6041. US Training on Global Human Rights “Then they will beat their swords into iron plows and their spears into pruning tools. Nation will not take up sword against nation; they will no longer learn how to make war.” (Isaiah 2:4) “So let’s strive for the things that bring peace and the things that build each other up.” (Romans 14:19) Background Each year, more than 100,000 foreign soldiers and police officers from over 150 countries receive training from the US government. This training is undertaken with minimal oversight and little assessment of the effects of such instruction on human rights around the world.1 The US Army School of the Americas (SOA) provided such training to soldiers from Latin America from 1946 to 2000. Several graduates from the SOA returned to their home countries and committed human rights abuses, including the murders of priests, women, and children. In 1996, it was discovered that training manuals at the SOA advocated such practices as torture, extortion, kidnapping, and execution. In response to these egregious acts, The United Methodist Church called for the closing of the SOA in 2000. In 2001, under pressure from advocacy groups, the name of the institution was changed to the Western Hemisphere Institute for Security Cooperation (WHINSEC) and the curriculum was reformed to include more human rights and democracy training. However, no US army or government officials have been held accountable for the development and use of training manuals advocating practices in clear violation of domestic and international laws.2 WHINSEC-SOA is symbolic of a much larger issue. It is one of many institutions providing foreign military training in the US, most of which provide substantially less human rights instruction than WHINSEC-SOA. 1. Amnesty International USA, Unmatched Power, Unmet Principles: The Human Rights Dimensions of US Training of Foreign Military and Police Forces, 2002, p. vii-xi, 1-5. 2. Ibid, p. vii-viii, 5-6, 43-49. 748

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Tens of thousands of students come to the US to study at approximately 275 US military institutions. Tens of thousands more receive training from US forces in their home countries. Time and again, the US has provided training to forces directly responsible for human rights abuses, in countries such as Indonesia, East Timor, Rwanda, and Colombia.3 Such training has helped to prop up large militaries that are often used to suppress government opposition groups and thwart legitimate democratic activityâ&#x20AC;&#x201D;all in the name of counter-insurgency or counter-terrorism. US military training of Mujahideen forces in Afghanistan (which included Taliban forces) is but one example of how the troops we train today may become the forces (or train the forces) we face tomorrow. Such cases demonstrate how important it is that any US military training plans consider the political realities and level of existing human rights protections in the host country.4 Being a good neighbor does not mean providing bombs and sniper training to economically depressed countries in Latin America. Our neighbors need humanitarian aid, civil society support, and judicial reforms. When we favor military institutions over democratic movements we are not working toward sustainable communities in Latin America or elsewhere. We must consider how to best use limited natural, economic, and human resources to create real security and establish acceptable living conditions for all people. Action Based on our historic advocacy for human rights and against the militarization of societies, we urge all United Methodists in the US to work actively to improve the standards for US training of foreign military and police personnel and to educate and inform others about the human rights implications of such training. In the spirit of peaceful cooperation with our neighbors and mutual betterment of all, we urge the US government to focus such foreign training efforts primarily on peacekeeping, disaster assistance, and domestic policing. We call upon the General Board of Church and Society to continue to monitor this issue, including any proposed legislation to close WHINSEC-SOA. 3. Ibid, p. ix-x, 4-6, 9, 51-62. 4. Ibid, p. 1-2. 749

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United Methodists are encouraged to contact the President, their senators and representatives to support legislation in support of the following objectives:5 1. Require significant, standardized training in human rights, ethical decision making, humanitarian law, military justice, and civil-military relations (the military’s role in a democratic society) for all US education provided to foreign forces, whether on US soil or elsewhere. 2. Improve and standardize the process for screening all foreign students to ensure that known human rights abusers do not receive training. 3. Improve the accountability and oversight of training programs, including better follow-up tracking of trainees (to the extent practicable) and comprehensive assessment of programs to evaluate the level of benefit to the US government and the public. 4. Establish a congressional task force to assess the type of education appropriate for the US to provide to foreign military and police personnel (including the type and amount of training on human rights, humanitarian law, and democratic principles) and to evaluate the effects of foreign military and police training in the areas of human rights and adherence to democratic principles and the rule of law. 5. Establish an independent commission to identify those responsible for creating and approving the training manuals used at the SOA that advocated tactics in clear violation of US and international law. Our hope, our belief, our desire is to work for peace in the world. While we recognize the importance of military and police institutions to maintain security, we are concerned that, without adequate standards and oversight, such training can lead to severe human rights abuses. It is imperative that US training of foreign military and police personnel operates with the highest degree of integrity and works to maintain the dignity and rights of civilians. 5. Amnesty International USA, Unmatched Power, Unmet Principles: The Human Rights Dimensions of US Training of Foreign Military and Police Forces, 2002, p. x-xi, 63-69, and H.R. 1217, “Latin America Military Training Review Act of 2005” (Introduced in House), 109th Congress. ADOPTED 2008 RESOLUTION #6041, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, D. 750

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GUIDELINES FOR THE IMPOSITION OF SANCTIONS

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6042. Oppose Food and Medicine Blockades or Embargoes Whereas, as Christians we have a moral obligation to support life and stand against any force or action that causes suffering and death; and Whereas, some groups of nations, governments, and/or factions within a country have stopped the flow and free marketing of food and medicines, seeking political gains; and Whereas, such practices cause pain and suffering, malnutrition, or starvation with all its detrimental consequences to the innocent civilian population, especially the children; and Whereas, the blockade of food and medicines is used many times to force riots in the general population, putting them in greater danger; and Whereas, the media have brought to us the terrible images of children and women suffering, sick, and starving due to the blockade of food and medicines in recent conflicts; Therefore, be it resolved, that as United Methodists, we request the United Nations to declare the practice of impeding the flow or free commerce of food and medicines to be a crime against humanity; and, as such, not to be permitted in or by the Security Council; and Be it further resolved, that as United Methodists, we request the President of the United States and the United States Congress to abstain from using embargoes or blockades of food and medicines, with no exceptions, as an instrument of foreign policy; And we, as Christians, call upon world leaders to affirm life, to affirm and guarantee the right of all human beings to have access to food and adequate health care, regardless of their political or ideological views. ADOPTED 1992 AMENDED AND READOPTED 2004 READOPTED 2008 RESOLUTION #6042, 2008 BOOK OF RESOLUTIONS RESOLUTION #293, 2004 BOOK OF RESOLUTIONS RESOLUTION #273, 2000 BOOK OF RESOLUTIONS

See Social Principles, Âś 165B, C.

6043. Guidelines for the Imposition of Sanctions The parable of the good Samaritan invites us to see the fundamental character of Godâ&#x20AC;&#x2122;s love as unconditional and overflowing. 751

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In the face of death and in death-dealing situations, aid and succor are the hallmarks of Christian response. The neighbor in need and the good neighbor were not known for their friendly relations. They were strangers and historical enemies to one another. In the time of need, however, care was made available—unconditioned by tribe, class, kinship, gender, religion, race, and economic or political status. Sanctions, in whatever form, lay conditions upon love and on the extension of humanitarian aid and succor; they fall short of the gospel imperative for unconditional love. Yet sanctions as political and economic tools of pressure and leverage can play a critical role in the mitigation and deterioration of conflicts. It is in this sense that sanctions are sometimes seen as a more tolerable alternative to war. A Church World Service and Witness (CWSW) study defines sanctions as “a menu of possible diplomatic, communications and economic measures used by governments, intergovernmental bodies, and nongovernmental entities to force changes in policies and behavior (usually but not exclusively on the part of a government). Sanctions cover a wide variety of measures from moratoria on diplomatic contacts to trade embargoes. Consumer boycotts and disinvestments programs are related measures.” The CWSW study notes that “sanctions can be limited and targeted, such as sports boycotts or restrictions on air travel, or they can be comprehensive, as in the case of trade embargoes. Sanctions can be unilateral (involving a single government) or multilateral (involving more than one).” The term sanction is most frequently associated with economic measures intended to inflict economic damage and thereby force a government or other entity to change its behavior and its policies. The effective use of sanctions lies in the political will of the imposer and is to be measured by the positive response of the sanctioned on the desired outcomes. At the heart of the conflictive character of sanctions is the debate over when or when not to use and impose them. The caution in the use of sanctions arises out of a fundamental ethical and moral dilemma: the impact of sanctions on the innocent, and in situations of armed conflict, on noncombatants. Imposed in any way, those who impose sanctions must always take care to protect the suffering and the innocents with the basic modicum of international and humanitarian laws, uncompromised. This 752

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means the minimum guarantee of the right to the protection of human life and of human rights and civil liberties. The Christian community must insist that any and all sanctions include humanitarian exceptions—food, medicine, medical supplies and equipment, basic school supplies, and agricultural inputs and implements. The CWSW study on the effectiveness of sanctions as an alternative to war concluded with recommendations that include the establishment of decision-making criteria for the imposition of sanctions based on the following guidelines: • Sanctions must be a part of a broader strategy of peacemaking and an alternative to warfare. • Sanctions should be adopted only in circumstances of flagrant and persistent violations of international law. • Sanctions should have a clearly defined purpose. • Sanctions have their greatest legitimacy and moral authority when authorized by a competent multilateral authority. • The good achieved must not be exceeded by anticipated harm. • There must be a reasonable prospect that their stated purpose of effecting political change will be achieved. • Sanctions are effective only to the extent that they are consistently and thoroughly applied. There must also be operational criteria to sanction impositions: • Sanctions should be directed as precisely as possible to those bodies and leaders most responsible for the violation. Humanitarian assistance should be made available to the general population. • The progress and effects of sanctions should be continually monitored by an independent and impartial multilateral monitoring body. • Enforcers should be prepared to address the hurts and needs of victims in the sanctioned country and affected third countries. • Open communication should be maintained with government leaders and civic groups in the sanctioned country. Therefore, be it resolved, that United Methodists • request the United Nations and the United States ascribe to and use indicators to assess potential humanitarian 753

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•

BOOK OF RESOLUTIONS

impacts prior to imposing sanctions and for monitoring impacts once sanctions are in place; request the United Nations and the United States to develop a list of humanitarian exceptions and call upon these bodies to incorporate those exemptions in any and all sanctions regimes; call for systematic monitoring of sanctions by independent observers; call for consensus to be required on a regular basis, before the United Nations imposes and/or continues Security Council sanctions; ensure in our advocacy efforts that sanctions and embargoes meet the requirements of available interna-tional human rights and humanitarian laws, including the provisions of the Statute of the International Criminal Court; and commit ourselves and our humanitarian aid efforts as United Methodists to be carried out with awareness of this understanding of sanctions, especially because sanctions, especially trade embargoes have been shown to be of limited effectiveness in achieving their stated political goals while resulting in severe hardship for the general population, especially the most vulnerable. ADOPTED 2004 READOPTED 2008 RESOLUTION #6043, 2008 BOOK OF RESOLUTIONS RESOLUTION #296, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6044. Understanding Globality in the United Methodist Tradition Whereas, modern developments in transportation, communications, and technology have brought peoples and nations closer together; and Whereas, globality tends to be understood in The United Methodist Church basically in terms of the United Methodist presence beyond the boundaries of the United States and almost exclusively in relation to those sections of the church that are structurally within it; and 754

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Whereas, there are a number of churches in the Methodist family that out of a sense of calling by the Holy Spirit, a desire to affirm their own identity, and their need for self-determination have elected to become autonomous, Therefore, be it resolved, that The United Methodist Church: 1. celebrate the God-given diversity of race, culture, and people at every level of church life in our worship and other activities; 2. celebrate the international dimension of The United Methodist Church consisting of sisters and brothers from different parts of the world including sisters and brothers from indigenous communities; 3. celebrate the autonomous affiliated Methodist churches as important expressions of the diversity of cultures and peoples called by God to be the church universal; 4. work for a future where The United Methodist Church and the autonomous Methodist churches throughout the world, expressing their faith through their unique, God-given culture, will share resources, personnel, and perspectives as equals in their common task of evangelizing all the world; 5. continue and strengthen its ecumenical commitment; and 6. embody this vision as possible in all United Methodist programs. ADOPTED 1992 AMENDED AND READOPTED 2000 READOPTED 2008 RESOLUTION #6044, 2008 BOOK OF RESOLUTIONS RESOLUTION #299, 2004 BOOK OF RESOLUTIONS RESOLUTION #279, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6051. United States-China Political Relations Our Political Understandings In late 1978, the governments of the United States and the People’s Republic of China (PRC) reached agreement establishing full diplomatic relations. The United States ended official relations—diplomatic and military—with the authorities on Taiwan. The United States recognized the People’s Republic of China as the “sole legal government of China” but reserved the right, over PRC objections, to sell “defensive” weapons to Taiwan. 755

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At the time of normalization, the PRC refused to rule out the possibility of reunifying with the island of Taiwan by force but offered to allow Taiwan to maintain the political, economic, and military status quo if Taiwan were to recognize PRC sovereignty. This normalization agreement ended a thirty-year period in which formal American commitments to the authorities on Taiwan blocked closer relations with the People’s Republic of China. It laid the foundations for a framework of cooperation and exchanges that continues to develop. Highlights include: • government-to-government agreements covering consular relations and embassies, civil aviation, scientific and technical cooperation, educational exchange, trade and credit, fisheries, and a wide range of other fields; • extensive private and government economic and technological investments; substantial expansion of tourism and specialized visits; • e ducational programs facilitating tens of thousands of scholars and teachers resident in the other country; • n umerous governmental and private institutional exchange agreements in education, the fine and performing arts, cinema, publishing, and so forth; • state-province and city-to-city agreements calling for various kinds of cooperation; and extensive cooperation on international platforms relating to economic, health, environmental concerns, and so forth. The rapid growth and elaboration of these bilateral relations has been a positive indicator of a maturing relationship between the United States and the PRC that has become multi-dimensional and interdependent. Yet, because the PRC and US systems are so different, misperceptions and misunderstandings are all too common on both sides, even on basic principles. Recommendations on US-China Political Relations The United Methodist Church: 1. recognizes the necessity for China to continue sustained economic and social development and urges US cooperation to that end within the context of peace and stability; 2. feels the long-term basis of US-China relations should emphasize people-to-people, educational, social, and responsible 756

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economic and technological development, including the adoption of clean energy initiatives; opposes the sale of US military equipment to the PRC; 3. endorses a peaceful approach to ending the long-standing conflict between the governments in the People’s Republic of China and in Taiwan while recognizing that the resolution of the status of Taiwan is a matter for the People’s Republic of China and for Taiwan and in that context opposes the sale of US military equipment to Taiwan; 4. declares our continuing concern regarding the human rights of all people on both sides of the Taiwan Straits; and 5. recognizes that US-PRC relations have an important influence on the peace and stability of the Asian region, particularly in Southeast Asia; and urges the United States and the People’s Republic of China and Taiwan to seek peaceful means to contribute to the peace and stability of the region. ADOPTED 1984 AMENDED AND READOPTED 2000 AMENDED AND READOPTED 2008 AMENDED AND READOPTED 2012 RESOLUTION #6045, 2008 BOOK OF RESOLUTIONS RESOLUTION #301, 2004 BOOK OF RESOLUTIONS RESOLUTION #281, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C, D.

6056. Ending the Colonial Status of Puerto Rico We direct the secretary of the General Conference of The United Methodist Church to send a copy of this resolution to the President of the United States and to all members of Congress. The Christian tradition has stood clearly against colonialism, believing instead in God’s promise of human liberation, found again and again in the Bible. God breaks the bars of the yoke of oppression and feeds the people with justice (Ezekiel 34:27-30). Moses led the Hebrew people out of Egypt to the Promised Land, and the Hebrew prophets call us to a world in which all people are secure in their own land and on their own mountains (Ezekiel 36:8-15; Amos 9:14-15). In the synagogue, our Savior proclaimed the acceptable year of the Lord (Luke 4:16-19). Jesus calls us to be peacemakers, and to seek justice and peace with one other (Matthew 5:1-12). 757

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We, in The United Methodist Church, need to be part of the struggle against colonialism, dependence, and discrimination. Puerto Ricans have resisted, for more than one hundred years, being assimilated into the American “melting pot” because they are proud of their culture, their language, and their heritage. They are proud of their national identity. The God of Israel, who saw, heard, and descended to liberate God’s people from oppression in Egypt (Exodus 3:16-18; Isaiah 49:24-26) is calling upon us to acknowledge the colonial status of Puerto Rico and to advocate strongly for a decolonization and self-determination process following international law and UN guidelines. Puerto Rico’s Colonial Experience The control of the political life of Puerto Rico (a “US territory”) has never been in the hands of the Puerto Rican government, nor the Puerto Rican people, but in the hands of the US Congress. To put it more bluntly, Puerto Rico has never ceased to be a colony of the US At the end of the Spanish-American War in 1898, the island and the people of Puerto Rico were given to the United States government as war booty. This was the direct result of the Treaty of Paris, a peace agreement signed in Paris on December 10, 1898, between the Spanish government and the United States. Under the 1917 Jones Act, the United States imposed American citizenship over all citizens of Puerto Rico, making them eligible for the draft and forcing Puerto Ricans to serve in US wars. When the US Congress approved the current political definition of the island in Public Law 447 on July 7, 1952, Puerto Rico became the “Commonwealth of Puerto Rico,” recently redefined by Congress as a territory not incorporated of the USA. Although this measure was meant to end the colonial status of Puerto Rico, it in fact enabled the US to adopt the Constitution of Puerto Rico, which had to be approved and framed by the Constitution of the US. In a recent case before the 11th Circuit Court of Appeals (US vs. Sanchez, 992F2d 1143, June 4, 1994), the court concluded that Puerto Rico remains a territory of the United States of America. The court sustained that Congress has the power to unilaterally revoke or derogate the Constitution of Puerto Rico and the statutes that regulate the relationship between the US and its territory. And, more recently, the subcommittee on Indian and Insular 758

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Affairs of the House of Representatives rejected the inclusion of the current political status of Puerto Rico in a new referendum for considering that the current formula is “clearly colonial,” the same formula Congress adopted in 1952. Even former US President George H.W. Bush admitted that the Puerto Rican people have never been consulted as equals on their political status. In pursuit of President Bush’s idea, Congressman Don Young (R-AL) introduced the “United States-Puerto Rico Political Status Act” (H.R. 3024), which was passed by the House of Representatives on March 1998. The supporters of this bill affirmed that: “for the first time since the Treaty of Paris entered into force” Puerto Ricans will freely express their wishes regarding their political status. Therefore, they were acknowledging that Puerto Rico is still a colony today under congressional rule. In July of 1999, the governor of Puerto Rico, the Honorable Pedro Rosello (a pro-statehood advocate), asked the UN Committee on Decolonization to urge the United States to solve the colonial status of Puerto Rico. He argued that the US has the moral and international obligation of solving the colonial status of Puerto Rico. Why Won’t the US Let Puerto Rico Go? The United States maintains control over Puerto Rico for military and economic reasons. During the 1898 Spanish American War, Puerto Rico was acquired as one of the “militarily strategic” areas of the Pacific, Central America, and the Caribbean—along with Panama, Cuba (Guantánamo), and others. Captain Alfred T. Mahan, US Naval Strategic Adviser, argued that acquiring Puerto Rico would guarantee the United States’ safety from enemy countries: “. . . [I]t would be very difficult for a transatlantic state to maintain operations in the western Caribbean with a United States fleet based upon Puerto Rico and the adjacent islands.” Clearly, military necessity was determined by the ideology of “Manifest Destiny,” dressed up in religious symbolism. Today, the US controls and uses thousands of acres of Puerto Rican land for military bases (about 10 percent of Puerto Rico’s national territory). Puerto Rico has also remained under US domination for political and economic reasons. After the invasion of the island, Philip C. Hana, the last US consul in Puerto Rico, stated clearly, “The trade 759

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of Puerto Rico is of more value to the United States than is the trade of many of the South and Central American countries.” The above strategy offered the US economy the possibility of an ample market for a growing capitalist economy. What Puerto Rico had to offer to the United States politically, militarily, and economically, was of too great value to let it pass. As President Theodore Roosevelt wrote, on March 1898, to his good friend, Senator Henry Cabot Lodge: “Do not make peace until we get Puerto Rico. . . .” One can clearly see that this clashes dramatically with General Miles’s promise of liberty and equality, a promise suggested in the first official proclamation presented once he was in control of the island. Today, the US continues to control the island’s political and economic policies, leaving the people vulnerable to policies that adversely affect them. As a result, unemployment is disproportionately higher in Puerto Rico than any state of the union (between 10 to 15 percent higher than any state of the union). Puerto Rico is completely dependent on the US economy. It does not have the right (as other nations around the world) to trade with other nations without the consent of the US. Puerto Ricans have to abide by laws and rules that are established by a Congress where they have but one representative who cannot vote, so that the island’s destiny and future are in the hands of people for whom Puerto Ricans are just a problem. A Call to Action All of the island’s political parties, in recent years, have expressed their dissatisfaction with Puerto Rico’s political status. However, those Puerto Ricans that struggled for the independence of Puerto Rico have been victims of discrimination, persecution, and imprisonment. The injustices suffered under Puerto Rico’s colonial reality cannot be overlooked. The UN has clearly established that colonialism is a crime, and recognizes a colonized people’s right to end colonialism. The United Nations’ Decolonization Committee has approved resolutions recognizing the inalienable right of the people of Puerto Rico to independence and self-determination. At their 1998 meeting this committee adopted a resolution requesting that steps be taken by the US in order to solve the case of Puerto Rico in accordance with the General Assembly Resolution 760

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1514 (XV). This resolution requires that for self-determination to take place colonial rule has to cease and political and economic powers be returned to the country under colonial domination. The United Methodist Church has long stood for an end to colonialism and for the self-determination of all peoples. “We affirm the right and duty of people of all nations to determine their own destiny” (Social Principles ¶ 165B). We have categorically opposed interventions by more powerful nations against weaker ones. Such actions violate our Social Principles and are contrary to the United Nations Charter and international laws and treaties. As a result of these historical positions, the General Conference asks that United Methodists advocate before the President of the US and Congress for the people of Puerto Rico to be accorded full opportunity for true self-determination in accordance with the General Assembly Resolution 1514 (XV), and in accordance with the United Nations Charter, and international laws and treaties. ADOPTED 2000 READOPTED 2008 RESOLUTION #6046, 2008 BOOK OF RESOLUTIONS RESOLUTION #290, 2004 BOOK OF RESOLUTIONS RESOLUTION #270, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6057. Political Status of Puerto Rico The United States Congress and other entities of the United States government have long been studying the relationship between the United States and Puerto Rico. This topic is a hot and divisive issue in Puerto Rico with many diverse and strong opposing views. The Church enters into this discussion because of its mandate to be a prophetic voice that intends to assist in finding ways that are in accordance with the values of the Reign of God. There are certain principles that need to be emphasized: 1. We believe that all human beings are God’s creatures and therefore of equal value and dignity. 2. We recognize that the church must take into consideration the following historical facts as it develops its theological thinking regarding the political status of Puerto Rico: a. Puerto Rico officially came to be subject to the United States of America as result of the Treaty of Paris on December 761

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10, 1898, through which Spain surrendered its colonies to the United States. At that point Puerto Rico began to be governed by United States military authorities. b. The Foraker Act approved by the US Congress in 1900 put an end to the US military government of Puerto Rico. The President of the United States appointed a governor of Puerto Rico and the administration of the island came to be under the US Department of the Interior. c. In 1917 the Jones Act was approved by the United States granting United States citizenship to all Puerto Ricans. d. In 1947 the United States Congress approved a law allowing the people of Puerto Rico to elect their own governor. e. The United States authorities have persecuted and acted against the Puerto Rico pro independence movements all along. There was even a period when it was forbidden to raise the Puerto Rican flag or to display the shield of arms that served as an emblem of Puerto Rico or to speak of advocating for the independence of Puerto Rico. f. The people of Puerto Rico, as permitted by the appropriate United States authorities, approved in 1952 the constitution of the “Commonwealth of Puerto Rico” known in Spanish as “Estado Libre Asociado de Puerto Rico.” The relationship is described as a pact. The people of Puerto Rico continue to be subjugated to the authorities of the United States of America. g. Several proposals are being discussed in the US Congress (2007) intending to address the problem caused by the political subordination of the people of Puerto Rico to the United States of America (see: H.R. 900, Puerto Rico Democracy Act of 2007, and H.R. 1230, the Puerto Rico Self-Determination Act of 2007). Representatives of different political parties in Puerto Rico participated in public hearings in reference to the aforementioned law projects. The present status of Puerto Rico as a nonincorporated territory of the United States, with a clear subordination to the United States, moves us to take the following position from a moral and ethical perspective according to the traditions and teachings of our church: 1. We firmly believe in self-determination for all peoples. Clearly Puerto Rico is a country with its own idiosyn762

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crasy, cultural expressions, and that treasures its Spanish language which has survived under the remnants of a colonial system. 2. We believe that Puerto Rico’s political problem is not just a problem for Puerto Ricans; but also a problem for the people of the United States of America, and therefore, the United States should act to facilitate a real selfdetermination process that is in agreement with criteria accepted by the international community. The active participation of different social and political entities in the United States is needed to solve the problem. Therefore, we call upon the churches to be educated about the political situation of Puerto Rico without promoting a particular political partisan perspective. We affirm that truth will set us free. We affirm that God has created us equal and with the same dignity. The subordination of a people by another people is contrary to our church’s teachings. As a church we confess that for too long we have kept ourselves uninvolved in this and other important issues for the sake of avoiding conflicts and divisions. Now we recognize that this is contrary to the prophetic tradition of our faith. We call upon the authorities of the United States government to foster a true process of self-determination for the people of Puerto Rico in which the United States Congress participates in working out alternatives and definitions that achieve a nonterritorial formula. The United States government should clearly define which are the vested rights of Puerto Ricans as United States citizens that will not change regardless of the political formula selected to solve the territorial problem. We also call upon the United States government to free the Puerto Rican political prisoners in United States prisons and to drop pending charges against other persons related to their struggle for the independence of Puerto Rico. It is important for the United States to show that the era of persecution has come to an end and that we are at the beginning of a new journey where there will be space for dialogue with all the groups representing different ideologies. ADOPTED 2008 RESOLUTION #6047, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D. 763

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6058. US Policy in Vieques The Exodus story of liberation speaks volumes about the experience of the people of Vieques, Puerto Rico. Exodus, Chapter 3, describes very well the experience of this courageous people who have confronted the power of the US military and have come out victorious. “And the Lord said: ‘I have surely seen the oppression of My people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. So I have come down to deliver them out of the hand of the Egyptians, and to bring them up from that land to a good and large land, to a land flowing with milk and honey . . . ’” (3:7-8, NKJV). God has surely seen the oppression experienced by the people of Vieques, and today we can celebrate their journey of no more bombs in Vieques and no more military maneuvers. Historical Background Vieques is a small island about eight miles east of the island nation of Puerto Rico. In 1938 the US Navy began using the island-municipality of Vieques for military practices. In 1941, during the height of WWII, the United States initiated a campaign of expropriation of territory (evicting over 3,000 people), which ended in the Navy’s control of over two thirds of the island’s most arable land. Thousands of families were displaced and those remaining were jeopardized in their basic means of subsistence. The net effect of these policies was the clustering of the entire civilian population into a small strip of land right in the middle of the island. Only 25 percent of the island remained under civilian control. One of the effects of 60 years of bombing has been the degradation, and in some cases destruction, of Vieques’ delicate ecosystems. Hundreds of species of plants and animals have been killed as a result of the direct impact of projectiles during military practices. These bombings and military maneuvers have led to serious contamination of the environment due to toxic residues and other contaminants. In an article published in 1988, engineer and environmental consultant Rafael Cruz-Pérez identified three ways that the military bombs pollute the environment in Vieques: (1) chemicals in the missiles’ explosive payloads, (2) dust and rock particles 764

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released into the air from the missile impact and/or detonation, and (3) metallic residues left by missiles after they detonate and the junk and scrap heap they use for target practice. “According to information provided by the Navy, this material has never been removed . . . Under the effects of additional explosions and sea breezes, metals are oxidized or decomposed, turning in accelerated fashion into leachates that pollute the environment,” wrote Cruz-Pérez. He also cited a scientific study by the US Navy that found the drinking water sources in Vieques’ Isabel Segunda village and Barrio Esperanza are polluted with toxic chemicals, including TNT, tetryl and RDX. Cruz-Pérez wrote that “the study doesn’t explain how these substances got to the water sources, located more than fourteen kilometers away from the shooting area.” In the 1970s, the US Environmental Protection Agency sampled Vieques’ air and soil. After studying the samples, the EPA determined that the air has unhealthy levels of particulate matter and the ground has iron levels above normal. The net result of this environmental pollution is high levels of cancer and other serious health problems that Viequenes have been experiencing for years. Studies carried out by the Puerto Rico Department of Health have shown that from 1985 to 1989 the cancer rate in Vieques was 26 percent higher than the rest of Puerto Rico’s already high levels of cancer. Dr. Rafael Rivera-Castaño, a retired professor from the University of Puerto Rico’s Medical Sciences Campus, has documented the increase in extremely rare diseases, including scleroderma, lupus, thyroid deficiencies, as well as more common ailments like asthma, which are significantly affecting Vieques’ children. According to Dr. Rivera-Castaño there is no reason for the children of a small island like Vieques to develop asthma. “The winds that blow in from the ocean are rich in iodine, which prevents asthma. The only possible cause for this high incidence of asthma is air pollution,” he stated. Vieques does not have factories or any large industry that could cause the high incidence of asthma; the only source of air pollution on the island has been the Navy. Economic development on the island has also been drastically affected by the Navy’s presence. About 9,400 people live on Vieques and the unemployment rate is almost fifty percent by most conservative estimates. 765

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General Electric, the only large company in Vieques, ended its operations in the summer of 2003. One of the few viable industries in Vieques today is commercial fishing. The bombing, however, has left this industry barely profitable. Agriculture, the largest industry in Vieques before the Navy expropriated the most fertile land, is today almost nonexistent. Now the economic inheritance of the people and the children of Vieques is economic stagnation. Conclusion The United Methodist Church has been a key supporter of the struggle in Vieques. The voice of our Church joined with the voices of many organizations in Puerto Rico and around the world to halt the Navy’s maneuvers on the island. The Navy’s military presence finally ended on May 1, 2003, which the 2004 General Conference celebrated. Justice, however, is not complete. The majority of the people of Vieques rejoiced with the announcement that the bombing, mainly by the US Navy, against their island had ended. Regretfully even when now there is no longer any bombing, bombs continue to explode in the former base that was called Camp Garcia. The removal of thousands of live bombs in the area is being done by exploding them on site, in the open air. This produces an additional quantity of contaminants that enter different ecosystems and continue to have an adverse impact on the food chain and on the health of the people of Vieques. The US Navy has reported that the open air bomb explosions on site in Vieques may continue until the year 2010 or even 2012. According to information published by the US Navy, by March 16, 2007 as part of the “cleaning” of Vieques, some 5,754 explosive artifacts were detonated in the open air. It is not acceptable to continue to put at risk the peace, health and security of the people of Vieques. Now the people of Vieques need the Church to call for restoration for their island, urging environmental cleanup of the damage left behind by the US Navy and restoration of the economy through the creation of new jobs and new industry. Reconstruction in Vieques is only just beginning. It is important that renewal principally benefit the resident people of the island and not the hotel interests, politicians or other powerful forces. Equally important is that restoring agriculture, fishing, 766

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ecotourism, housing, archaeologic-historic investigation and environmental study, will be the backbone of a new model of cooperative, community and sustainable development. Community participation in all steps of reconstruction (the environmental cleanup, return of the lands, future development) is necessary to ensure a process of genuine healing and reconstruction. The land cannot be developed if it is not returned—and demilitarized. The use proposed by the Navy for some of the land will determine the level of cleanup. The Navy looks to bypass the Viequenses’ demands by “passing” the land to the US Department of the Interior and Fish and Wildlife Service, so that cleanup is not an essential part of the end of military use process. Therefore be it resolved, that The United Methodist Church: 1. request of the appropriate agencies of the United States government that the cleaning of all the contaminants produced by the US Navy activities or activities allowed by the US Navy be done using methods that will keep to a minimum the release of toxic agents into the environment. The health of the residents of Vieques must be protected. Diverse sources have published information on the availability of equipment and methodology that make possible the removal of explosive artifacts without detonating them in open air spaces; 2. urge the US Congress to appropriate sufficient funds to decontaminate Vieques such that the land is again suitable for agriculture, environmental tourism and other social uses; 3. call upon the United States government to assign funds to enable the people of Vieques to have access to new health programs directed to reduce the high incidence of different types of cancer, to provide treatment to all the persons with toxic chemicals in their bodies, and to treat and reduce the high incidence of respiratory diseases; 4. urge Congress and the government of Puerto Rico to establish mechanisms to promote the reconstruction and sustainable economic development of Vieques; 5. call upon the Environmental Protection Agency and all other government agencies responsible for the cleaning to also expedite the cleaning of the island of Culebra, Puerto Rico, that was also contaminated as a result of military maneuvers; 6. urge that civil and religious leaders in Vieques be involved in every decision regarding the future of the island; 767

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7. develop educational resources through the General Boards of Church and Society, Global Ministries, and Discipleship, to help United Methodists and others understand the issues affecting the people of Vieques; 8. send a copy of this resolution to the US House and Senate Armed Services Committees, the governor of Puerto Rico, and the secretary-general of the United Nations; and 9. send a copy of this resolution to the bishop of the Puerto Rico Methodist Autonomous Affiliated Church. ADOPTED 2004 REVISED AND READOPTED 2008 RESOLUTION #6048, 2008 BOOK OF RESOLUTIONS RESOLUTION #294, 2004 BOOK OF RESOLUTIONS RESOLUTION #274, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B.

6059. End the US Embargo of Cuba The United Methodist Church is linked in Christ with The Methodist Church of Cuba. We share a common heritage and mission. We are mutually responsible for the proclamation of God’s love and the nurturing of neighbor love. We celebrate the continued growth of The Methodist Church of Cuba. We acknowledge the difficulties that our two churches continue to face in their mission partnership due to the US embargo and the lack of diplomatic relationships between the two countries. For over 44 years, the government of the United States has not maintained diplomatic relations with the Cuban government and has, instead, pursued an economic embargo prohibiting trade with Cuba and controlling very tightly travel to that country. The Democracy Act of 1992 (22 U.S.C. 6001) and the 1996 Helms/ Burton Act tightened the embargo and brought about additional suffering to the people of Cuba. In addition to that, the embargo has failed its stated purpose of bringing political change to Cuba after all these years. The United Methodist Church has long advocated for an improved relationship between Cuba and the US. The Methodist Church in 1964 made a historical statement entitled “The Reexamination of Policy Toward Mainline China, Cuba and Other Countries,” which said: “The Christian gospel involves reconcili768

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ation by encounter and by communication regardless of political considerations. Therefore, we cannot accept the expression of hostility by any country, its policies, or its ideologies as excuses for the failure of Christians to press persistently, realistically, and creatively toward a growing understanding among the peoples of all countries.” There are many groups in the United States desiring the end of the United States embargo against Cuba. Among them, US farmers and other business concerns that went through the recently allowed, but very cumbersome, licensing process imposed by the US government to permit sales of food products to Cuba resulting in sales of over $125,000,000.00 by the end of 2002. This development was a step in the right direction, which we celebrate on the basis of the United Methodist-stated position that embargoes of food and medicines should not be part of any country’s policies. Individuals and organizations—religious, academic, business—want to exercise their constitutional right to travel freely to Cuba. In 2001 alone, over 176,000 US citizens traveled to Cuba, and some are facing steep fines for not adhering to the embargo travel restrictions. The General Assembly of the United Nations has overwhelmingly approved, every year since 1992, a resolution called “The Necessity of Ending the Economic, Commercial, and Financial Embargo Imposed by the United States of America Against Cuba.” The latest of these, in December 2002, passed by a vote of 173 to 3, demonstrating the international community’s concern for what it calls the “adverse effects of the embargo on the Cuban people and on Cuban nationals living in other countries” (UN resolution 57/11 of December 16, 2002). Whereas, the Council of Churches of Cuba, of which The Methodist Church of Cuba is a member; the Cuban Conference of Roman Catholic Bishops; and several other international religious groups and leaders such as CIEMAL [Council of Evangelical Methodist Churches of Latin America and the Caribbean], the Caribbean Conference of Churches, and Pope John Paul II, as well as US religious bodies such as the United Church of Christ, the Presbyterian Church (USA), and the American Baptist Churches have stated or passed resolutions in favor of lifting the embargo; and Whereas, we acknowledge that the embargo also curtails religious freedom by making very difficult the relationship between churches in the United States and churches in Cuba; and 769

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Whereas, we believe that stopping the hostility generated by the US embargo policies would facilitate improvements in democratic reforms and human rights in Cuba; and Whereas, we reaffirm the Bible teachings and mandate to “love each other, because love is from God” (1 John 4:7), and to practice mercy as the good Samaritan did (Luke 10:25-37); Therefore, be it resolved, that The United Methodist Church, from its Christian and humanitarian perspective, inspired by the love of God and the historic Methodist commitment to peace and social justice, and in light of historic changes with the end of the Cold War, hereby petitions the President and Congress of the United States to lift its economic embargo against Cuba and any other regulations, practices or measures enforcing the embargo law and to seek negotiations with the Cuban government for the purpose of resuming normal diplomatic relations. Note: The United States broke diplomatic relations with Cuba on January 3, 1961. A partial trade embargo against Cuba by the US government was declared on October 19, 1960. On July 8, 1963, “the Treasury Department, using its authority under the Trading with the Enemy Act of 1917, issued more restrictive Cuba Assets Control Regulations.” (Cuban Foreign Relations, A Chronology, 1959-1982). ADOPTED 2004 READOPTED 2008 RESOLUTION #6069, 2008 BOOK OF RESOLUTIONS RESOLUTION #316, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, D.

6066. Atomic Testing on the Marshall Islands: A Legacy Whereas, in the Old Testament the Lord spoke to Moses saying: “Tell the Israelites: When a man or a woman commits any sin against anyone else, thus breaking faith with the Lord, that person becomes guilty. Such persons will confess the sin they have done. Each will make payment for his guilt, add one-fifth more, and give it all to the injured party” (Numbers 5:5-7). And in the New Testament Zacchaeus stood there and said to the Lord, “Look, Lord, I give half of my possessions to the poor. And if I have cheated anyone, I repay them four times as much.” (Luke 19:8) 770

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ATOMIC TESTING ON THE MARSHALL ISLANDS: A LEGACY 6066.

Whereas, The Marshall Islands government has indicated that new information on the health of its people exposed to radiation from atomic and nuclear testing by the United States in the Marshalls requires more just compensation and expansion of medical care than the $150 million trust fund provided in the Compact of Free Association; and Whereas, evidence from recently declassified US government reports and studies shows that many more Marshall Islanders were exposed to nuclear fallout from the 67 US atomic and nuclear tests than American negotiators admitted when the compensation package in the compact was negotiated in the early 1980s; and Whereas, many questions are arising about the accuracy of medical research done by US government labs on Marshall Islanders who were exposed to fallout from atomic and nuclear testing; and Whereas, although the US government provided full com-pensation to American citizens living downwind of the Nevada Test Site, Marshall Islanders have not received more than 61 percent of their total awards because the compensation level is inadequate; and Whereas, fully one-third of the 1,074 Marshall Islands recipients of nuclear test awards have died without receiving full compensation; and Whereas, the US government provided full compensation to American citizens living in a significantly larger area compared to the Marshall Islands, despite the fact that the total tonnage of US tests in the Marshall Islands was almost 100 times greater than the yield of tests at the Nevada test site; and Whereas, documents now show that the people of Ailuk and other nearby islands were exposed to dangerous amounts of radiation, yet purposely were not evacuated; and Whereas, the Marshall Islanders are increasingly becoming aware that islanders were not evacuated despite information that prevailing wind would blow fallout over a number of inhabited islands and that they were likely being used as “guinea pigs” in radiation studies; and Whereas, US government representatives deceived the people of Bikini Atoll by telling them that their island would be used “for the benefit of mankind”; and Whereas, the March 1, 1954 “Bravo” hydrogen bomb test at Bikini Atoll was detonated despite weather reports the previous 771

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day that winds were blowing to the east toward the inhabited atolls of Rongelap, Utrik, Ailuk and others; and Whereas, a 1985-1989 health survey in the Marshall Islands revealed cancer rates 2-30 times higher among Marshall Islanders than in the US; and Whereas, a nationwide survey of thyroid problems in the Marshall Islands in the mid-1990s by doctors from Tohoku University in Japan confirmed a high rate of thyroid disorders among Marshall Islanders; and Whereas, the economic provisions of a Compact of Free Association implemented in 1986 will expire in 2001 and are up for renegotiation in 1999; and Whereas, the US government has not yet apologized to the Marshallese people for the death of Marshallese citizens and for the damage done to their homeland, waters and people; and Whereas, the $150 million trust fund provided in a Compact of Free Association with the Marshall Islands is woefully inadequate and not just compensation for the health injuries and deaths caused by US nuclear testing to the population, and the loss of the use of their atolls because of radiation contamination since 1946; and Whereas, US funding for medical surveillance and treatment programs is inadequate to meet the needs of the exposed population in the Marshall Islands, Therefore, be it resolved, that this General Conference of The United Methodist Church call upon The United Methodist Church through the General Board of Church and Society and the General Board of Global Ministries to work closely with the Marshallese people and our ecumenical partners, to bring about an official apology and full redress including all necessary funding from the US government; and Be it further resolved, that copies of this resolution be sent to the US attorney general, the secretary of the department of energy, the secretary of defense, the secretary of state, with copies to the Republic of the Marshall Islands Embassy Office in Washington, DC, and to the people in the Marshall Islands. ADOPTED 2000 READOPTED 2008 RESOLUTION #6050, 2008 BOOK OF RESOLUTIONS RESOLUTION #288, 2004 BOOK OF RESOLUTIONS RESOLUTION #267, 2000 BOOK OF RESOLUTIONS

See Social Principles, Âś 165B. 772

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UNITED STATES ROLE IN COLOMBIA

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6071. United States Role in Colombia This is what the LORD, the God of Israel, proclaims about the shepherds who “tend to” my people: You are the ones who have scattered my flock and driven them away. You haven’t attended to their needs, so I will take revenge on you for the terrible things you have done to them, declares the LORD.

(Jeremiah 23:2) The Social Principles on National Power and Responsibility state, “Some nations possess more military and economic power than do others. Upon the powerful rests responsibility to exercise their wealth and influence with restraint” (¶ 165B). For many years the nation of Colombia has suffered from internal conflict, which has been exacerbated by United States involvement through Plan Colombia (a joint US and Colombian military effort to fight drug trafficking and guerilla military operations) and the “war on drugs.” Large areas of land have been rendered unusable and crops destroyed by indiscriminate spraying of chemicals intended to destroy coca plants. The land rights of Afro-Colombians, indigenous peoples, and campesinos have been violated by armed groups who violently force them off their land, as well as by Colombian and American corporations exploring and drilling for oil in rain forests. Paramilitary death squads regularly collude with the Colombian military, which receives millions of dollars of support each year from the United States. These illegal armed groups spread fear among the Colombian people. Internal civil war has left nearly three million internally displaced people in Colombia. The United States-Colombian co-sponsored Plan Colombia has not succeeded in curbing the production and export of drugs from Colombia. Instead, it has intensified sharp political and military divisions in that country. The present policy of the United States has only exacerbated the basic problems of poverty and decades-long armed conflict in Colombia. Therefore, The United Methodist Church urges the United States government to: • stop all current and future United States military aid to Colombia; • support negotiations between the Colombian government and the guerrillas to end the civil war; 773

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• d ivert funds used for DEA military raids and crop fumigation to provide viable economic alternatives to coca production; and • support Afro-Colombians’, indigenous peoples’, and campesinos’ rights to self-determination and control over resources in their traditional homelands. The General Conference expresses its profound concern and support for The Methodist Church in Colombia, which has two local congregations in the center of the conflict. This area has mass graves of persons murdered by the paramilitary forces who were cut into pieces. The Methodist Church works with the Ecumenical Network of Colombia to assist people who have been displaced and provide sanctuary to people who have been persecuted. ADOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #6051, 2008 BOOK OF RESOLUTIONS RESOLUTION #300, 2004 BOOK OF RESOLUTIONS RESOLUTION #280, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B.

6072. United States-Mexico Border The United States-Mexico border is a 2,000-mile-long area where the socioeconomic dynamics of two interacting cultures have a negative impact on the quality of life of adjoining populations. This adverse situation has been exacerbated by domestic and international policies espoused by the US and Mexican governments. The border region is characterized by: • p olitical domination by a minority of rich and powerful families; • d rastic economic disparity between segments of the population; • constant deterioration of the health conditions, particularly those affecting the poor; • high incidence of crime, drug trafficking, and human trafficking for the exploitation of children and adults; and • h igh rates of unemployment and underemployment, These detrimental conditions also affect the constant influx of thousands of refugees and undocumented 774

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persons coming to the United States seeking safe haven or better economic conditions. This situation of pain and suffering affects millions of women, children, and men residing on both sides of the border. The impact of these dynamics reaches well into the interiors of both countries. Confronted by this human suffering along the United StatesMexico border region, we recognize that the vision of “a new heaven and a new earth” (Revelation 21) will be only an illusion as long as “one of the least” (Matthew 25) continues to suffer. We are particularly concerned about the following conditions: 1. Environmental: a.

the constant indiscriminate use of pesticides in the growing and harvesting of agricultural products, a problem on both sides of the border; and the export of banned or restricted pesticides across the border; b. water contamination caused by corporations dumping industrial toxic waste and the flushing of poisonous compounds into the Rio Grande, the Colorado, and other rivers; and c. growing air pollution on both sides of the border. 2. Health: a.

a high rate of birth defects and other health problems among industrial workers, many of whom have neither been given proper equipment nor been informed of the hazards of the toxic materials they have been exposed to; b. the high incidence of dysentery, tuberculosis, and hepatitis especially among children in the Colonias (rural unincorporated areas), caused by lack of adequate water treatment facilities and a lack of food and fresh water; c. the growing number of unsafe, crowded barracks and shanty towns without sanitation and other basic facilities due to a lack of adequate, affordable housing for workers; and d. the lack of access to health, education and welfare services, already overburdened by the volume of need, perpetuating the cycle of poverty and dehumanization. 775

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3. Economic: a.

wages kept low by repressing workersâ&#x20AC;&#x2122; bargaining rights, which keeps the border region below the average of Mexican industrial wage levels, despite the fact that the Maquiladoras are the second largest producers of export income (after oil), and the largest source of income for the Mexican border region; b. the lack of long-range economic and industrial development strategies, making both the United States. and the Mexican economies more dependent on quick economic fixes such as Maquiladoras, quick cash crops, tourism, and services that can help temporarily and superficially, but ignore the needs of most of the present and future generations; c. the trade agreements (such as the North American Free Trade Agreement), which worsen existing economic dependencies and foster the exploitation of human and natural resources; and d. the regionâ&#x20AC;&#x2122;s low level of educational attainment, high incidence of illiteracy, the high dropout rate, and the availability and influx of drugs, which have a greater impact on the low-income population along the border. 4. Civil and Human Rights: a.

heightened anxieties of Americans who perceive immigrants as unwelcomed foreigners who threaten US social, political, and economic security; b. strategies devised by US governmental agencies and groups to harass, intimidate, and repress legal and foreign entrants into the US territory; and c. the poor administration of justice; the cultural insensitivity of border patrol agents; the high incidence of illegal use of force; and the constant violation of the civil and human rights of those detained or deported. These situations create an atmosphere of tension and distrust that adds to the polarization between Mexicans and US residents and transients. These detrimental conditions create pain and suffering among millions of women, children, and men residing on both sides of the border. The impact of these dynamics reaches well into the 776

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interiors of both countries. As Christians and United Methodists, we express our sorrow and indignation about this human suffering and accept the responsibility to use our resources toward the elimination of the root causes creating this tragic human problem. We are urged by God through Christ to love our neighbor and to do what we must to bring healing in the midst of pain, and to restore to wholeness those whose lives are shattered by injustice and oppression. Therefore, we recommend and urge the Mexican and US governments to: • develop national and international policies that bring more economic parity between the two countries, as an integral part of any trade agreement; • develop binational and multilateral agreements that improve the quality of life; safeguard water rights; and prevent the contamination of air, water, and land of both sides of the border; • develop binding and enforceable mechanisms with respect to: labor and human rights; agriculture, including farm workers; environmental standards; and health and safety standards for both nations and in any agreements to which they are a party; • develop and support national and international policies, such as the UN Convention on the Protection of the Rights of all Migrant Workers and Members of their Families, that facilitate the migration and immigration of peoples across the border while respecting their rights and aspirations; and • find alternative and creative ways to reduce the foreign debt of Mexico. We further recommend that the General Board of Church and Society, with churches in Mexico, the United States, and Canada, seek ways to network on fair trade, labor and human rights, agricultural, and environmental concerns. ADOPTED 1992 AMENDED AND READOPTED 2004 READOPTED 2008 RESOLUTION #6052, 2008 BOOK OF RESOLUTIONS RESOLUTION #302, 2004 BOOK OF RESOLUTIONS RESOLUTION #282, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165. 777

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6073. Border Ministry in the Western Jurisdiction Whereas, there is an unprecedented number of deportations taking place today that dramatically affect the lives of millions of people in the US and Mexico, The United Methodist Church needs to partner with the Methodist Church of Mexico in ministry to these deportees left in the border towns with no resources to relocate to their places of origin. From January 2009 to July of 2011, there had been 1,107,415 deportations [Downloaded September 13, 2011 from <http://www.ice.gov/doclib/about/offices/ero/pdf/eroremovals.pdf>]. Because the crossing to the US without the proper documentation has become a titanic effort, our neighbors from the south receive a massive number of deportees every week; and Whereas, migrants around the world are forced to leave their homes for economic reasons and foreign policies of developed countries aggravate their already affected economic status, with more than 240 million of them moving around the world continually in search of a better life, and an estimated of 23 percent of the worldâ&#x20AC;&#x2122;s migration arrives in North America; and Whereas, the numbers of deaths of undocumented migrant workers wanting to cross to the US has reached an unprecedented number, with an average of 200 deaths recorded every year in the Arizona desert and between 1995 and 2004 more than 2,640 migrants have died intending to cross the United States and Mexico border, and since 2004 more than one undocumented migrant has died per day in the effort to cross; and Whereas, the number of deportations (from 2009 to July of 2011 deportations equaled 1,107,415: 389,834 in 2009, 392,862 in 2010, and 324,719 in 2011, more than the number of deportations combined in the last ten years) continues to impact both sides of the US and Mexico border as US families are being separated from family members; our neighbors from the southwest receive a massive number of deportees every week, estimating that 1,000 of them wander around the border of Tijuana every day with no help, and the programs trying to address this need are too few to provide help for so many of them; and Whereas, the growing fear of terrorist attacks has mobilized the Department of Homeland Security to make the crossing of the border for undocumented migrant workers a Herculean effort, for there are almost 21,000 border patrol agents at this moment, more than twice as many as there were in 2004, working 778

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to stop undocumented migration; as of May of 2011, 17,659 of them stationed along the southwest border with Mexico, which is the contributing factor to the steady decline in the flows of undocumented migration in recent years (the November 2006 annual report made by the Office of Immigration Statistics reported that apprehensions, detentions of foreign nationals has been drastically reduced from 1,291,000 in 2005 [Downloaded September 14, 2011 from http://www.dhs.gov/xlibrary/assets/ statistics/yearbook/2005/Enforcement_AR_05.pdf] to 517,000 in 2010 [Downloaded September 14, 2011 from http://www. dhs.gov/xlibrary/assets/statistics/publications/enforcementar-2010.pdf]) forcing undocumented crossers to walk the Arizona desert where they lose their life; and Whereas, our Methodist tradition based on the Judeo-Christian values reminds us that we are to care for the immigrants by loving them as ourselves and providing for their welfare instead of oppressing them (Leviticus 19:30), just as Jesus modeled for us and identified with them and calls us to provide hospitality to immigrants (Matthew 25:38-40), for he says: â&#x20AC;&#x153;When you have done it for one of the least of these brothers and sisters of mine, you have done it for meâ&#x20AC;? (Matthew 25:40); and by doing so we spread scriptural holiness throughout the land and participate in our own salvation; and Whereas, without addressing immigration reform, the crackdown, criminalization, imprisonment and deportation of productive undocumented migrants, will continue to occur, separation of families, death in the desert, division of communities, and frustration of the future of so many talented Dreamers will continue to take place; Therefore, the General Conference requests that the Interagency Task Force and specific general agencies named below, having demonstrated deep commitment to and success in addressing immigration issues generally, mobilize and respond to the impacts of deportation outside of the United States and specifically in Mexico including but not limited to the following measures: 1. The Interagency Task Force on Immigration, representing the Council of Bishops, Agencies and racial/ethnic caucuses: a) Include the impact of deportation on the Mexican side of the border by intentionally planning and providing resources to respond to the needs of families that are trapped in the border struggle. 779

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b) Work to challenge the criminalization of migrants by law enforcement agents in Mexico resulting from the bad propaganda originating in the US that only migrants with criminal records are deported. 2. The General Board of Church and Society, The General Commission on Religion and Race, The General Board of Global Ministries, and United Methodist Women: a) Work with national and international civil rights, human rights and migrant rights organizations to develop resources and advocacy materials for use in border cities in Mexico that are impacted by the unprecedented number of deportations. b) Mobilize congregations to support programs outside the US that are responding to the deportation impact. c) Work in collaboration with CONAM (Comisión Nacional de Asuntos Migratorios) of the Methodist Church of Mexico to educate and advocate for the rights of women, men, and children who face the challenges of adapting to a new way of life as a result of their deportation. ADOPTED 2012

See Social Principles, ¶ 165.

6081. Africa Reconstruction and Development We applaud international efforts to develop a more just international economic order in which the limited resources of the earth will be used to the maximum benefit of all nations and peoples. We urge Christians in every society to encourage the governments under which they live and the economic entities within their societies to aid and work for the development of more just economic orders. (Social Principles, ¶ 165B) The continent of Africa is in crisis. A century of colonial rule, preceded by two centuries of a vicious slave trade and followed by a generation of neocolonialism, has left much of Africa’s social, political, and economic life in a shambles. The scale of poverty and suffering is daunting. More than 300 million people survive on under $1 per day. Life expectancy remains lower than 60 in 41 of the 53 countries. Africa is now the epicenter of the greatest catastrophe in recorded human history—the HIV/AIDS pandemic—with women making up 58 percent of those infected and more than 11 million children orphaned since the pandemic 780

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started. Corruption and bribery in many African countries places unbearable burdens on the most vulnerable people and blocks progress toward poverty reduction. More than one-third of all children are malnourished, and more than 40 percent have no access to education and are far more likely to die before the age of five than children in any other region. Famine and starvation continue to devastate women, children and men. In December 2002, the United Nations’ World Food Programme issued an “African Hunger Alert” appealing for emergency assistance to care for 38 million Africans threatened by famine. Almost half the continent does not have access to safe water. Conflicts affect one in five people living in Africa. There are more than 3 million refugees throughout the continent. Arms merchants, worldwide, find ready markets for weapons and their components among African governments and the combatant movements that oppose them. Massive numbers of ruinous land mines and explosive traps are installed by both offenders and defenders but, even after the combatants have moved on, the potential for dismemberment and death remains. Demobilized child soldiers have represented a particular challenge to communities. Young people who have proven their murderous effectiveness must be nurtured into positive social productivity. In 1995, at the United Nations World Summit for Social Development in Copenhagen, Denmark, Africa was singled out as a region requiring special attention by the international community to address the urgent need to develop the economic, social, and human resources of the continent. In the 2000 review of the implementation of the goals set by the Summit, the following observations were reported: “African countries have made real efforts to implement the commitments made at Copenhagen, but internal and external constraints continue to make progress extremely difficult. The mobilization of resources at the national and international levels to accelerate the economic and social development of Africa . . . through a holistic approach is needed for the full implementation of the commitments. Equitable access to education and health services, income earning opportunities, land, credit, infrastructure and technology, as well as official development assistance and debt reduction are vital to social development in Africa. . . . “In a rapidly globalizing economic world, Africa continues to be marginalized. A persistent decline in the international terms 781

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of trade for commodities exported from African countries has reduced real national income and savings for finance investment. The external debt burden has drastically reduced resources available for social development. Furthermore, promises made to provide official development assistance to developing countries in general and the least developed countries in particular have not been fulfilled. More concerted efforts and an internationally enabling environment are necessary to integrate Africa as well as the least developed countries into the world economy.” (World Summit for Social Development and Beyond: Achieving Social Development for all in a Globalizing World—24th Special Session of the UN General Assembly) Africa is blessed with people of remarkable energy, spirit, and ingenuity. The continent is rich in natural resources needed by the entire world. The spread of democracy and the growing strength of African civil society offer a real chance to tackle the root causes of poverty and conflict. Social movements and organizations throughout the continent have developed to hold governments accountable and to build societies where public institutions and policies will guarantee cultural, economic, political, and social rights of all citizens. There is a call for alternative development programs based on the fundamental principles of democracy, human rights, gender equality and social justice. African leaders have developed their own initiative for establishing new relationships between Africa and the world—New Partnership for Africa’s Development (NEPAD) focuses on the eradication of poverty and support for sustainable development. Key priorities of NEPAD are to attract investment in energy, agriculture, communications and human resources as well as to request increased aid and debt relief to build the infrastructure to attract investment. The African Union (replacing the Organization of African Unity) was established in 2002 and endorsed NEPAD at its first meeting in July 2002. The United Nations General Assembly officially endorsed NEPAD in November 2002. African civil society (including the faith communities), which has not been consulted on NEPAD, is organizing to study and offer their suggestions to the initiative. The debate has been heated across the continent. The United Methodist Church in Africa is continuing to grow rapidly and is a transforming presence in many countries, influential beyond its numbers, engaging in a holistic Wesleyan min782

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istry of outreach, evangelism, and humanitarian service. The church in Africa is part of civil society and has a strong witness to make in participating in the eradication of poverty; in promoting reconciliation, conflict resolution and justice ministries; in humanitarian assistance and refugee resettlement programs; and in pastoral training in HIV/AIDS. The church in the United States and in Europe has a strong role to play in advocating respect for the rights of African governments and peoples to define their economic policies and priorities and for continuing to supportâ&#x20AC;&#x201D; among other thingsâ&#x20AC;&#x201D;debt cancellation, increased humanitarian and development aid, removal of trade barriers which discourage African exports, funding to overcome HIV/AIDS, ratification of the Treaty to Ban Land Mines, as well as discouraging the militarization of the continent. As Christians, our faith is in the God of Jesus Christ, who stands with the most vulnerable and oppressed people in our societies. Their well-being must serve as a guidepost for justice. God, sovereign over all nations, has made of one blood all the peoples of the earth. United Methodists, therefore, remain ever-vigilant, listening more attentively than ever to churches and movements around the world, as they struggle for social, political, economic, and spiritual development. Therefore, we call upon the United Methodist people, local churches, and agencies to: 1. encourage United Methodist churches to increase their participation in programs of missionary support, pastorsâ&#x20AC;&#x2122; salary supplementation, emergency relief, aid to refugees, reconstruction, and development through the appropriate units of the General Board of Global Ministries, regional councils of churches and the World Council of Churches; 2. encourage United Methodists to participate in Volunteers in Mission programs and other volunteer-based projects; and educate themselves (through orientation, cultural sensitivity, and contingency planning) for working alongside African brothers and sisters to, for example, reconstruct schools, clinics and churches. There is a need to emphasize the importance of preparation for the cross-cultural experience by volunteers and receiving partners. Orientation and training for both are available through the Jurisdictional VIM Coordinators and the Mission Volunteers Program of the General Board of Global Ministries. In addition, the United Methodist Seminar Program on National and Inter783

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national Affairs in Washington, DC, and New York City provides educational opportunities for United Methodists to learn about significant issues affecting Africa; 3. urge United Methodist churches in Africa to advocate with government leaders in every country as to the need for people and justice to be at the center of any concerted national and international efforts toward the eradication of poverty, sustainable and equitable development, and reconstruction on the continent of Africa. Urge United Methodist churches to become knowledgeable about the Copenhagen Commitments, the continuing United Nations plans of action and commitments to Africa and other bilateral and multilateral initiativesâ&#x20AC;&#x201D;including the Special Program of Assistance to Africa (SPA) and the UN System-Wide Initiative on Africa. Urge the United Methodist Office for the United Nations in New York to be ready with resources regarding the United Nations and Africa; 4. urge United Methodists to persuade their governments to ratify the United Nations Convention to Combat Desertification in Those Countries Experiencing Serious Drought and/or Desertification; 5. be supportive of civil society in Africa as it seeks to continually review, assess and offer constructive suggestions to government leaders implementing the objectives of the New Partnership for Africaâ&#x20AC;&#x2122;s Development (NEPAD). Urge the General Board of Global Ministries and the General Board of Church and Society to stay abreast of the issues involved, be ready to offer resources and opportunities for United Methodist churches and the ecumenical movement in Africa to gather, study and debate the concerns; 6. urge the General Board of Church and Society to develop a grassroots public policy action network to: a. address peacemaking concerns including the end of arms sales and land mine sales to government and nongovernment combatants; b. urge the reduction of foreign assistance to countries that rely on African arms sales for their own hard currency; c. support efforts to end the international trade in stolen diamonds and other minerals to fund chronic African wars. Support the General Board of Global Ministriesâ&#x20AC;&#x2122; efforts to remove land mines safely and in sufficient numbers to return land to productive agriculture. 784

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7. continue and further develop the General Board of Global Ministries’ commitment to health care in Africa through compre-hensive, community-based primary health care, recognizing the role that poverty and poor sanitation play in the spread of communicable diseases across the continent; the collapse of the health-care systems in many countries; and the ineffectiveness of total reliance on institutional medical models. Support the revitalization of mission hospitals as critical adjuncts to communitybased care. Support AIDS prevention training through the African Churches, AIDS orphan trusts, prevention of mother to child transmission of HIV and equipped and informed home care for terminally ill family members; 8. monitor all programs of relief and development, with special attention to these criteria: a. give priority to women and children, who suffer the most during times of social unrest and war; b. involve full consultation with African United Methodists relying upon their experience, wisdom, and resourcefulness; c. design programs to alleviate the root causes of poverty, oppression, and social unrest; d. seek resources for program support from beyond the church to augment the church’s contribution to African social development; e. implement methods to demonstrate financial transparency and accountability in all development programs and projects; and f. program for sustainability, both in terms of ecological integrity and appropriate technologies that do not require continuing input of resources from other countries, capacity building for local hand-off of sustainable size and scale of projects. God bless Africa Guard her children Guide her leaders And give her peace ADOPTED 2004 READOPTED 2008 RESOLUTION #6062, 2008 BOOK OF RESOLUTIONS RESOLUTION #303, 2004 BOOK OF RESOLUTIONS RESOLUTION #283, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A. 785

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6082. Democratic Republic of Congo: A New Beginning Violence will no longer resound throughout your land, nor devastation or destruction within your borders. You will call your walls Salvation, and your gates Praise. (Isaiah 60:18)

The people of the Democratic Republic of Congo (DRC) have not seen peace since its independence in 1960. Decades of a corrupt dictatorial government, backed by the US and other Western powers, and war have been their history. A war over the country’s vast resources involving nine countries broke out in 1998. It is estimated that 4 million died, largely from disease and hunger, or have disappeared without a trace. The war is one of the bloodiest in modern times. After more than three years of a transitional government, the Congolese people elected a president, Joseph Kabila, and a National Assembly in 2006. The new administration is the first elected in over 40 years. The DRC has a new constitution and security in parts of the country has improved dramatically. The elections and regional security are milestones in the restoration of stability in the Congo and a new beginning for the country. We pray for the rebirth of the nation and end to war and conflict. Life for the Congolese People The majority of the people live in poverty, despite the country’s vast natural resources. Only 20 percent of the population has access to safe water, 70 percent has little or no access to health care, 16 million have critical food needs, and the country has the highest infant mortality rate in Africa. Almost no social services are provided to the population by the government. The conflict has caused the displacement of millions of people. Children have experienced extreme hardships—lifelong physical and psychological harm—due to the war. Each year, more children die in DRC than in China (a country with 23 times the population) and than in all the Latin American countries combined according to a 2006 UNICEF report. The DRC has approximately $12 billion in foreign debt, most of which was incurred by the corrupt government of President Mobutu Sese Seko, a corrupt dictator. 786

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Challenges for the New Government The challenges facing the new government are vast. It must consolidate the peace process, rebuild the governmentâ&#x20AC;&#x2122;s administrative capacity, and restore its authority at all levels throughout the entire country, unify and consolidate its armed forces, and institute an impartial and credible judiciary system. The government has developed a five-year economic development plan for reconstruction. The success of the plan requires reform of laws on the extraction, production, and use of the countryâ&#x20AC;&#x2122;s natural resources. The government and its international partners should set up an independent mechanism to monitor the implementation of contracts and ensure transparent and fair management of mining resources. The countryâ&#x20AC;&#x2122;s development cannot be achieved without the active participation of its citizens. Nongovernmental organizations need to be strengthened and given a real voice in the future of their country. Congolese need and deserve support to consolidate peace, construct democracy, save lives, and rebuild their country. Celebrating with the Congolese people in the rebirth of their nation, the General Conference: 1. urges our churches to support the peoples and the mission of The United Methodist Church in the DRC through Advance Special giving, covenant relationship between annual conferences, and other mission funding. We also urge United Methodists and all Methodist peoples to join in prayer and solidarity for the people, leaders, and churches of the DRC; 2. urges agencies and members of The United Methodist Church worldwide to work with The United Methodist Church in the DRC and with nongovernmental organizations in rebuilding the country, its churches and seminaries, and the repatriation, resettlement, and provision of shelter for displaced persons, child soldiers, and other war victims; 3. urges the government of the DRC to move forward with reforms: security, economic and mining, judiciary, education, and communications; 4. urges governments and international institutions to provide economic assistance for reconstruction and development and debt cancellation to the government of the DRC; 787

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5. urges multinational corporations, especially mining companies, and neighboring countries to respect the sovereignty and integrity of the DRC; and 6. supports the continued presence of MONUC, the UN peacekeeping force in the DRC. ADOPTED 2008 RESOLUTION #6063, 2008 BOOK OF RESOLUTIONS

See Social Principles, Âś 165A, B, D.

6083. Bringing Justice to Gatumba Genocide Whereas, during the night of August 13, 2004, in a refugee camp in Burundi, Africa, called Gatumba, 166 innocents from the Democratic Republic of the Congo (DRC) were mercilessly slaughtered by armed factions and 116 other victims were maimed and injured; and Whereas, almost all the 166 people killed and the 116 people injured were members of the Banyamulenge tribe that had earlier been forced from their homes in the southern Kivu region of the DRC; and Whereas, the report S/2004/821 of October 5, 2004, of the United Nations peacekeeping mission in DRC concluded that the massacres of Banyamulenge in the camp of Gatumba were planned and only the Congolese Tutsi were targeted. The report of human rights declared also that the massacres of Banyamulenge in the camp of Gatumba were planned, consequently only Banyamulenge ethnic were targeted; and Whereas, Pasteur Habimana, FNL-PALIPEHUTUâ&#x20AC;&#x2122;s spokesman of Agathon Rwasa, recognized the responsibility of this movement in the massacres of Banyamulenge refugees; and Whereas, there is evidence that the massacres were perpetuated by FNL-PALIPEHUTU, FDLR composed by Interahamwe that committed genocide in Rwanda, and Mai-Mai; and Whereas, there has been no one brought to justice by the DRC, Government of Burundi, or the International Criminal Court; and Whereas, there is still violence in the form of killing, burning houses, rape, and terror being perpetrated against the Banyamulenge people; and Whereas, the International Rescue Committee released a study in January 2008, which found that conflict and humanitarian crisis 788

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LIBERIA

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in Congo has claimed the lives of over 5 million people since 1998; and Whereas, that the people of The United Methodist Church cannot remain silent when faced with acts of genocide; and Whereas, that the people of The United Methodist Church cannot remain silent when there is violence perpetrated against innocent men, women, and children; and Whereas, that although the seeking of justice for the Gatumba genocide will not address all the current issues of violence in the region, it will encourage the tracking down of the perpetrators of similar atrocities in the region, and the bringing of them to justice; Therefore, be it resolved, that the Global Young People’s Convocation and Legislative Assembly meeting in Berlin, Germany, calls upon the International Criminal Court, the Government of Burundi, and the government of the Democratic Republic of the Congo to investigate the August 13, 2004, attack on the Gatumba refugee camp, to name the individuals and groups responsible, and to bring these individuals to justice; and Be it further resolved, that The United Methodist Church calls upon the International Criminal Court, the governments of Burundi and the Democratic Republic of the Congo to collaborate in the continued investigation of the August 13, 2004, attack on the Gatumba refugee camp. ADOPTED 2012

See Social Principles,¶ 165C, D.

6084. Liberia Our Lord is great and so strong! God’s knowledge can’t be grasped! The LORD helps the poor, but throws the wicked down on the dirt! (Psalm 147:5-6) Violence will no longer resound throughout your land, nor devastation or destruction within your borders. You will call your walls Salvation, and your gates Praise. (Isaiah 60:18)

In 2005, the people of the Liberia “seized the moment” to elect new political leaders after a 14-year civil war that left the country 789

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in ruins. Ellen Johnson Sirleaf, a United Methodist, was elected as the first woman president of an African country. The people of Liberia expect the new government to tackle the national ills of bad governance, corruption, poverty, illiteracy, diseases, unemployment, and mediocrity. During the 14-year civil war more than 270,000 Liberians were killed and over 500,000 were forced to flee their homes. Entire communities were uprooted. Economic activity declined sharply. Poverty increased sharply. Agricultural production dropped as people fled their farms. Exports nearly ceased. Mining and timber industries shut down. The infrastructure of the country was destroyed. Government finances collapsed. More than 75 percent of Liberians now live below the poverty line of $1 a day. Unemployment is as high as 85 percent. Since President Sirleafâ&#x20AC;&#x2122;s inauguration in January 2006, Liberia has begun the long journey to recovery. The new government has resettled tens of thousands of refugees and begun training new security forces, increased government revenues, restored electricity and water to part of the capital, substantially increased primary school enrollment, and has begun to rebuild roads and other critical infrastructure. The government developed a plan for the reconstruction and development of the country. A key element of the plan is restoring and strengthening basic human rights and further empowering the Liberian people. The reconstruction and development strategy is based on four pillars: 1) expanding peace and security; 2) revitalizing economic activity; 3) strengthening governance and the rule of law; and 4) rebuilding infrastructure and providing basic services. The success of the plan must be based on how well it alleviates poverty and empowers people. United Methodists are encouraged to partake in the journey of the Liberian people for a new future. We commit ourselves to: 1. support the peoples and mission of the Liberian people through Advance Special giving, covenant relationships between annual conferences, and through other mission funding. We also urge all Methodist and United Methodist peoples to join in prayer and solidarity for the people, leaders, and churches of Liberia; 2. urge governments to provide economic assistance for reconstruction and development and debt cancellation to the government of Liberia; 790

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3. support and strengthen Liberian civil society so that all Liberians will be able to fully participate in public life, where government is at the service of its people, and where human rights and the rule of law is respected; 4. urge the United Nations and nongovernmental organizations to join in the effort to help stabilize and rebuild Liberia; 5. provide humanitarian assistance, including medical services for HIV/AIDS and other illnesses, food, and water; 6. provide financial assistance to pastors and their families; 7. rebuild churches, parsonages, and church-related institutions; 8. repatriate, resettle, and provide shelter for displaced persons and war victims; 9. assist the transition of soldiers into the civilian sector through counseling, vocational and general education; 10. engage in reconciliation and healing at the grassroots level between and among various ethnic groups; 11. train pastors to be agents of reconciliation, peace, and healing; 12. set up counseling and education programs to help children, women, and others traumatized by war; and 13. urge multinational corporations investing in Liberia to be good corporate citizens by respecting labor laws, training workers, protecting the environment, and supporting valueadded production (i.e., rubber products) to the country’s present exports. The United Methodist Church in Liberia is committed to prioritizing ministries on human rights, peace-building, conflict resolution, and reconciliation. We stand with you on this mission. ADOPTED 2008 RESOLUTION #6064, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6085. Sudan: A Call to Compassion and Caring Isn’t this the fast I choose: releasing wicked restraints, untying the ropes of a yoke, setting free the mistreated, and breaking every yoke? Isn’t it sharing your bread with the hungry and bringing the homeless poor into your house, covering the naked when you see them, and not hiding from your own family? Then your light will break out like the 791

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BOOK OF RESOLUTIONS dawn, and you will be healed quickly. Your own righteousness will walk before you, and the LORD’s glory will be your rear guard. (Isaiah 58:6-8)

Dr. Silvia Regina de Lima Silva, a Brazilian theologian, called for the walls to come down and the pathways to be opened toward a culture of compassion and caring, “ . . . the words of Isaiah are directed towards those who have the power because they had the power to untie those who had been subjugated. On the other hand, the prophet also makes a call for solidarity among those who are tied to the same yoke. He invites them to change everyday relations, to seek forms of life in which bread can be eaten and shared, to live together, and to cover each other, and to protect and take care of each person’s body. We understand this to be a call to compassion and caring.” “One Million People have died since fighting began in our country in 1983. Three million people are now displaced. Yet there is nothing in your [Western] press about it. Are we not human beings?” These words were spoken in March 1989 by the Reverend Ezekiel Kutjok, General Secretary of the Sudan Council of Churches. In 2002 Church World Service (CWS) in the United States expressed similar sentiments “Despite the enormous suffering and flagrant human rights abuses committed on all sides, the Sudan tragedy receives little attention from Western media. Churches and nongovernmental organizations have been at the forefront of efforts to respond to the suffering of Sudan’s peoples and support their creative efforts to build a just and lasting peace.” That is the solidarity which Isaiah calls for with the people of Sudan as they painstakingly rebuild their country, changing everyday relations and finding ways of sharing with each other. That same year Church World Service emphasized that the Sudan was as a country “Hungry for Peace,” “the Sudan suffers from the world’s longest running civil war—35 of the last 46 years. Fueled by religious, ethnic, and political differences between the country’s northern and southern populations, more than two million Sudanese, mostly in the South, have died as a result of this conflict. Three hundred Sudanese die each day from war-related causes. More than 4.5 million people are internally displaced, and over 500,000 have fled to other countries as refugees.” In this civil war the colonial past and the growing economic concerns were also crucial to understanding the roots of the conflict. They 792

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included, among others, the sequels of serious drought and famine in Northern and Western Sudan in 1984-85 and in the South in 1986-88; conflicts between pastoralists and agriculturalists and vast resources of oil in the South. The churches have been involved with the Sudan for many years and in 1971 the World Council of Churches (WCC) helped broker a peace accord between North and South which lasted 11 years— the country’s only peaceful period since independence from joint Egyptian-British rule in 1956. In 2002 the WCC appointed a special ecumenical envoy, the Rev. Dr. Samuel Kobia (the current General Secretary of the WCC) to accompany the peace negotiations between the government of the Sudan/National Congress Party in Northern Sudan and the Sudan People’s Liberation Movement (SPLM) in Southern Sudan. Their Comprehensive Peace Agreement (CPA) was finalized January 2005. The agreement included a permanent cease-fire and autonomy for Southern Sudan for 6 years with a referendum about independence to be held in 2011. An autonomous government was formed in the South and a power sharing government was set up in Khartoum with the South represented by a co-vice-president. It was further agreed that North and South would share equally in the oil revenues. The United Nations was authorized to support the CPA and a peacekeeping operation was sent including 10,000 troops and 600 police. International donors pledged $4.5 billion in aid to recover from the decades of war. The Republic of Sudan is the largest country in Africa. Situated in the Greater Horn of Africa it is surrounded by Egypt to the north and moving clockwise, the Red Sea, Eritrea, Ethiopia, Kenya, Uganda, Democratic Republic of the Congo, Central African Republic, Chad, and Libya. The Sudan was one of the most ethnically and linguistically diverse countries in the world. “In 1999 it had nearly 600 ethnic groups speaking over 400 languages and dialects. During the 80s and 90s smaller ethnic and linguistic groups disappeared. Migration played a part, as migrants often forget their native tongue when they move to an area dominated by another language. Some linguistic groups were absorbed by accommodation, others by conflict.” Arabic is the official language but English and many languages and dialects are spoken in the Sudan. The Sudanese population is approximately 37 million people, 70 percent Sunni Muslim, 25 percent have indigenous beliefs and 5 percent are Christians. 793

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While the Comprehensive Peace Agreement was being negotiated, violent conflict broke out in the Western states. In February 2003 world attention was directed to Darfur (the land of the Fur people). There are several other ethnic groups in Darfur. A rebellion began, initiating a number of military activities leading to a grave humanitarian situation. In April 2003 coordinated attacks against military targets in the regional capital of El Fasher were launched by the Sudan Liberation Movement (SLA) and the Justice and Equality Movement (JEM). The Sudan government responded harshly as it had during the conflict with the South, using counterinsurgency tactics and indiscriminate aerial bombings. Its armed forces coordinated with irregular militia (including janjaweed [men on horseback] known for raping women, pillaging, and looting the population in Darfur) to attack not only the rebel forces but the civilian populations causing thousands to die, vast destruction by burning down whole villages, trees, and fields, and the displacement of hundreds of thousands of people. Rebel groups were also involved in the disastrous consequences of their armed attacks against the government. Violence in Darfur escalated rapidly leading to more than 200,000 deaths caused by killings, illness and starvation due to the scorched earth policy, 2.1 million internally displaced persons and 236,000 as refugees in Chad. The situation became known as one of the worst humanitarian disasters in the 21st century. The cruelty of the armed attacks on the civilian population was reminiscent of the same in South Sudan and in the neighboring Democratic Republic of the Congo where it is estimated that 4 million people died. Women and children were particularly vulnerable to sexual abuse. The age-old struggle for land suggested that attackers, especially the janjaweed, were killing and burning down homes to move people away and replace them. A rebellion against the government in Khartoum became an opportunity to revive old rivalries, settle scores, and take over the farm lands for grazing cattle. Solidarity with the people of Sudan raised an outcry around the world demanding an end to the massacres, the atrocities, bringing the perpetrators to justice for crimes against humanity, and, as some nongovernmental organizations suggested, ethnic cleansing. In the United States, officials and legislators, churches and nongovernmental organizations accused the Sudan of 794

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genocide. The United Nations sent a team to investigate but in their report they noted that there were crimes against humanity but not enough evidence that the government of the Sudan had “intent to destroy . . . ” The Convention on the Prevention and Punishment of the Crime of Genocide does define genocide as any act “committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group. . . .” The protest against the Sudan promoted many demonstrations, vigils, visits to Darfur, and eventually a divestment movement that promoted international sanctions that the Security Council discussed but never agreed to. The Sudan government, the militias, the rebel movement, and neighboring governments as the conflict spilled over their borders were among those with influence or power to end the conflict. Other actors included the United Nations Security Council and the African Union, headquartered in Addis Ababa, which responded with help in containing the chaos by sending in monitors, peacekeepers, and police. The Security Council was sending peacekeeping forces and police to the South of Sudan. The Council was already responsible for 18 peacekeeping operations on four continents involving 100,000 personnel, directly impacting the lives of hundreds of millions of people. Yet, the African forces needed reinforcement and support and the Council began to discuss how they could raise another peacekeeping mission. Other involved powers were the five Permanent Members in the Security Council, the United Kingdom, China, France, Russia, and the United States, each of which have political and strategic interests, as well as economic stakes, in the Sudan, which is rich with resources such as oil, natural gas, uranium, gold, silver, chrome, manganese, and other minerals. Finally, all those in power or with influence including the worldwide protesters against continued violence and those in the solidarity movement with the Sudanese people were able to agree on common solutions symbolized by the renewed peace talks between the Sudanese government, the rebel groups and militias and the unanimous approval in the Security Council to authorize “hybrid UN-African Union operation in Darfur.” In the United Nations Press Release of July 31, 2007, the Security Council approved the creation of a hybrid United Nations-African Union 795

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peacekeeping force to quell the violence and instability plaguing the Darfur region of Sudan . . . In what Secretary-General Ban Kimoon called a “historic and unprecedented resolution,” Council members unanimously backed the establishment of a force of nearly 20,000 military personnel and more than 6,000 police officers. Decades of negligence and marginalization by both the former colonial powers and the Sudanese government were major causes for the rebellion. “Over the course of the 20th century, colonial and independence governments in Khartoum (the Capital of Sudan) devoted few resources to developing the human potential of Darfur. There were limited investments in infrastructure, schooling, and economic activity.” In addition, since most residents were either involved with raising livestock or in low-productivity agriculture, recent droughts and the advancing desert exacerbated tensions over access to water and fertile land, crucial causes for the rebellion. Fredrick Nzwili, a freelance journalist from Kenya writing for the Ecumenical Water Network agrees. “From Darfur in western Sudan to Mt. Elgon in Kenya, the absence of water for rural communities is emerging as a major cause of conflict on the African continent. In Darfur, the story is one of pain and desperation for the nearly two million displaced persons. And the organizations that work in the area are convinced that it is battles for water and pasture that sparked it off.” The United Nations Environment Program (UNEP) released a report in June 2007, “indeed historical data in Darfur indicates that rainfall declines of between 16 per cent and over 30 percent have occurred turning millions of hectares of marginal semi-desert land into desert. . . . Overall, deserts in some northern regions of Sudan may have advanced by an average of 100km over the past 40 years. . . . The scale of climate change recorded in Northern Darfur is almost unprecedented, and its impacts are closely linked to the conflicts in the region, as desertification has added significantly to the stress on traditional agricultural and pastoral livelihoods . . . the crisis is being aggravated by degradation of water sources in deserts known as wadis or oases. ‘Virtually all such areas inspected by UNEP were found to be moderately to severely degraded, principally due to deforestation, overgrazing and erosion.’” United Methodists praise God for signs of hope. As in the Social Principles (¶ 165B), we can applaud worldwide “efforts to 796

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develop a more just international economic order in which the limited resources of the earth will be used to the maximum benefit of all nations and peoples.” Another sign of hope is the ability of UMCOR to work in southern Darfur, an area which its assessment team determined was underserved by other agencies. UMCOR’S programs in southern Darfur assist hundreds of thousands of people, including providing seeds and tools to farmers, schools and supplies to children, training for teachers, vocational training programs, and establishing water points. Ten water points have been completed, giving some 250,000 Sudanese, access to water. In 2006, UMCOR began working in South Sudan to assist the people returning home after nearly 20 years of war. As Dr. Lima Silva says, solidarity means finding ways “to seek forms of life in which bread can be eaten and shared to live together, and to cover each other, and to protect and take care of each person’s body.” For United Methodists this is a call to compassion and caring. Therefore: 1. The United Methodist Church shall affirm and call upon all parties to work through and with the United Nations and the African Union to secure justice for all Sudanese. 2. United Methodists in every country shall encourage their governments and the economic entities within their societies to aid and work for the development of a more just economic order in the Sudan. 3. United Methodists shall examine all methods of protest and solidarity before undertaking them. Recent efforts by the divestment movement in the United States, in which many United Methodists participated, is an example of a nonviolent strategy to effect change and has contributed to raising awareness of the plight of the people in Darfur. As United Methodists continue to seek a just and lasting peace in Sudan, we shall ensure that none of their actions cause violence. 4. United Methodists shall commend the General Board of Global Ministries for its development of a mission study on the Sudan for 2009 and shall take advantage of all opportunities to study and develop a better understanding of all the people in the Sudan. 5. United Methodists shall continue to contribute to UMCOR and commend them for their ongoing work in the Sudan, 797

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remembering that the 2004 General Conference commended them for their concern and caring for Darfur refugees in Chad. ADOPTED 2008 RESOLUTION #6065, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6091. Taiwan Security, Stability, and Self-Determination Taiwan has, since 1624, been continually ruled by military invaders, under the Dutch (1624-1662), under the exiled Pirate King Coxinga of the Ming Dynasty (1661-1683), under the Ch’ing Dynasty (1683-1895), under the imperial Japan (1895-1945), and under the post WWII Allied Military Occupation Forces ordered by General MacArthur and represented by General Chiang Kaishek (1945 and following); When the only treaty of the 20th century regarding the status of Taiwan was signed at the San Francisco Peace Treaty of 1951, signers stated that Japan was surrendering its sovereignty over Taiwan and intentionally refused to designate any other nation (Article 23 4b & 2b), clearly excluding the designation of Chiang Kai-shek and the Chinese Communist rule of Mao Tze-tung, to exercise sovereignty over the island of Taiwan; and, in accordance to the United Nations Charter, the inhabitants of the island have the right of self-determination as other nations achieved following their decolonization in the post-WWII era; After decades of opposing the dictatorship of Chiang Kai-shek and the Kuo Ming Tang (KMT), the Taiwanese ushered in an era of democracy without bloodshed in 1986 and established reforms by permitting the organization of political parties, establishing freedom of the press, and conducting a democratic election of legislators and the president of the island nation; With its new Anti-Secession Law (2005), the People’s Republic of China (PRC) has threatened to destroy the hard-earned democracy and human rights of the people of Taiwan with more than 800 short-range ballistic missiles if the Taiwanese exercises self-determination and declares independence; The PRC also aggressively prohibits the nations of the world from providing humanitarian efforts, vividly illustrated by hindering the assistance of the International Red Cross and the 798

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TAIWAN SECURITY, STABILITY, AND SELF-DETERMINATION 6091.

World Health Organization following the 1999 earthquake and during the 2003 threat of SARS; On February 27, 2006, the democratically elected President Chen Shui-bian, with the support of the majority of the population, scrapped the “National Unification Council” and the “National Unification Guidelines,” two obscure and unconstitutional symbols from the time when Taiwan was still ruled by the repressive KMT, and vowed to address the threat of military action by the PRC; With the leadership of the Taiwanese United Methodists, the advocacy of the National Federation of Asian American United Methodists, and support of annual conference delegates to General Conference, the General Conference adopted resolutions on Taiwanese issues from 1980 onward supporting human rights, self-determination, security, and stability in accordance with the United Methodist Social Principles and other resolutions; the future of the 23 million Taiwanese people hinges upon the courage of the democratic nations including the United States to oppose in no ambiguous terms China’s military threat against Taiwan; and Taiwanese President Chen Shui-bian expressed profound appreciation for the support of The United Methodist Church in the Taiwanese struggle for democracy through resolutions at each General Conference from 1980 to 2004 and for the generous and compassionate support of UMCOR following the disastrous 1999 earthquake; Therefore, be it resolved, that the 2008 General Conference of The United Methodist Church reaffirm its supports of the democratic aspirations and achievements of the people of Taiwan and; Be it further resolved, that The United Methodist Church, under the leadership of the Council of Bishops with the assistance of the General Board of Church and Society and its annual conference networks, inform themselves about the history of the Taiwanese people, study contemporary issues involved in the changing application of the “One China” policy, and prayerfully and wisely promote in their own countries and the United Nations the rights of Taiwanese for stability, security, and self-determination of Taiwan’s own status in the family of nations. ADOPTED 2008 RESOLUTION # 6066, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B. 799

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6092. Support of Taiwan The human story is one of migration and struggles for selfdetermination, but often frustrated by the unsolicited intervention of nations into the affairs of other nations. The United Methodist Church continues to stand unequivocally against such interventions. This, too, is the story of the people of Taiwan whose struggles for self-determination call for our solidarity and action. Taiwan is an island state of two million people, comprised of indigenous Taiwanese, Chinese and a mix of both. After 400 plus years of colonial rule by the Dutch, the Chinese, and the Japanese, the people of Taiwan today have a stable form of democratic government, a thriving economy, and a vibrant national identity and culture. Therefore, we call upon all United Methodists around the world to stand in solidarity with the Taiwanese people as they assert their human rights and their right to self-determination. Self-determination will allow the Taiwanese people to freely determine their political destiny and achieve their democratic aspirations, without influence from, or domination by, foreign powers. Further, that United Methodists support the Taiwanese people’s hope for a just and durable peace, secure and stable borders, and sustainable development and cooperation among nations and peoples of the world. In light of historic United Methodist understanding of selfdetermination, and its current understanding of the “One China” policy, we therefore call upon the leadership of the Council of Bishops, with the assistance of the General Board of Global Ministries and the General Board of Church and Society and their annual conference networks, including the National Federation of Asian American United Methodists, to inform and educate the church about the history, experience, struggles, and hopes of the Taiwanese people. ADOPTED 2008 RESOLUTION #6067, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B. 800

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6093. Restore Freedom and Independence/Autonomy to the Land and People of Tibet Whereas, Isaiah prophesies (Isaiah 2:4, NIV) that in the last days (see also Micah 4:3): “He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore”; and Whereas, The Book of Discipline of The United Methodist Church expounds in Part V, Social Principles, ¶ 165 (VI. The World Community), that “we commit ourselves as a Church to the achievement of a world community that is a fellowship of persons who honestly love one another. . . . The Church must regard nations as accountable for unjust treatment of their citizens and others living within their borders. . . . We affirm the right and duty of people of all nations to determine their own destiny. We urge the major political powers to use their nonviolent power to maximize the political, social, and economic self-determination of other nations rather than to further their own special interests. . . . We reaffirm our historic concern for the world as our parish and seek for all persons and peoples full and equal membership in a truly world community”; Therefore, be it resolved, that The United Methodist Church support the people of Tibet and their struggle for independence and autonomy; and Be it further resolved, that The United Methodist Church affirms the Dalai Lama’s 1987 Five Point Peace Plan; and Be it further resolved, that The United Methodist Church support the United Nations’ efforts to protect the human rights of all Tibetans and to preserve the distinct religious, cultural, and linguistic heritage of the Tibetan people; and Be it further resolved, that the general boards and agencies of The United Methodist Church continue to monitor this situation and provide opportunities for United Methodist church members to advocate for justice for the people of Tibet. ADOPTED 2008 RESOLUTION #6068, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D. 801

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6094. East Turkistan Self-Determination and Independence Be it resolved, that The United Methodist Church supports self-determination and independence of the people and land of East Turkistan (Xinjiang Uyghur Autonomous Region, People’s Republic of China); and Be it further resolved, that The United Methodist Church support the United Nations’ efforts to protect the human rights of all Uyghurs and other peoples of East Turkistan (Xinjiang) (including political prisoners) wherever they live and to preserve the distinct religious, cultural, and linguistic heritage of the people of East Turkistan; and Be it further resolved, that the general boards and agencies of The United Methodist Church continue to monitor this situation and provide opportunities for United Methodist church members to advocate for justice for the people of East Turkistan (Xinjiang), including political prisoners. ADOPTED 2012

See Social Principles, ¶ 165.

6095. Relations With Democratic People’s Republic of Korea •

• •

•

The United Methodist Church supports a peaceful diplomatic engagement between the United States (USA) and the Democratic People’s Republic of Korea (DPRK) to end the Korean War. The USA and the DPRK enter into a peace treaty and normalize their relations. The USA supports the process of healing and reconciliation between two Koreas for peaceful reunification with mutually acceptable ways. The USA cooperates with other nations in the process of developing a viable and long-lasting peace regime in the Far East and Pacific Rim. ADOPTED 2012

See Social Principles, ¶ 165. 802

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6101. Haiti Reconstruction and Development When the very bottom of things falls out, what can a righteous person possibly accomplish? —Psalm 11:3 The history of Haiti is one of both spirit and struggle. Haiti became the first independent Black republic and remains the first and only country to win independence from slavery. Centuries of foreign imposition, dictatorship, and debt contributed to a weakening of the nation’s infrastructure, inadequate social services, and persistent conditions of impoverishment. Seeking employment, many people migrated from the countryside to the capital city, and hundreds of thousands of Haitians re-established life and livelihoods on other shores. These conditions all contributed to the massive destruction that resulted when on January 12, 2010, a 7.0 earthquake struck Haiti. The disaster took the lives of more than 300,000 people, including 17 percent of government employees and destroyed nearly every government building. More than 300,000 people were injured, increasing the pressure on an already fragile healthcare system. More than one million were left without homes. People throughout Haiti and the Haitian Diaspora continue to grapple with the impacts and are paving the way forward for healing. In the midst of crisis are opportunities to change the cycles that have contributed to Haiti’s struggles. The Haitian people are Haiti’s greatest strength. The earthquake, in spite of its tragic dimensions, has obliged them and the international community to examine the causes of Haiti’s chronic underdevelopment and impoverishment. It provides an opportunity for the Haitian people to demand and work toward a different future, the fruit of seeds sown and partnerships forged today. The United Methodist Church is deeply committed to a longterm relationship with the Eglise Méthodiste d’Haiti (EMH) and other organizations that lasts beyond the season of immediate relief needs. We continue to partner with Haitians and the global community in providing humanitarian assistance and economic empowerment. In the year following the earthquake, United Methodists contributed generously and sacrificially toward the reconstruction of Haiti. The funds are being invested in rebuilding Haiti in a way that strengthens the capacity of the people and to develop a sustainable infrastructure. 803

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As we partner with the people of Haiti, we embrace the faith and hope depicted by the prophet Isaiah: “The Lord will guide you continually and provide for you, even in parched places. He will rescue your bones. . . . They will rebuild ancient ruins on your account; the foundations of generations past you will restore. You will be called Mender of Broken Walls, Restorer of Livable Streets” (Isaiah 58:11a, 12). To this end, the General Conference of The United Methodist Church: 1. Shares in the sorrow for all the lives lost in the earthquake and continues to pray with the Haitian people for continued strength of spirit. With gratitude we remember the lives of Sam Dixon and Clint Rabb, staff of the General Board of Global Ministries. 2. Recognizes the need for Haitians to lead the reconstruction efforts of their country and calls on governments, the United Nations and multilateral institutions to work with the Haitian government, Haitian civil society, and the Haitian Diaspora, to rebuild the country in a way that is stronger than it was before the earthquake. 3. Encourages financial support through The Advance to ensure that 100 percent of the funds are used for long-term relief and development efforts in an accountable and responsible manner. 4. Urges governments and multilateral institutions that have not forgiven debts owed by Haiti to do so and to give grants rather than loans for the reconstruction. 5. Urges non-governmental and peacekeeping organizations working for development in Haiti to use a Rights-Based Approach, respecting the dignity of all people; strengthening governmental, corporate, and community sectors; and giving equal voice and value to women, children, and young people. 6. Ensures that women play meaningful, sustained and formal roles in the long-term reconstruction efforts and in the design, implementation, and monitoring of aid programs; measure should be taken to protect women from sexual violence, particularly in temporary settlements; enable grassroots and other women’s organizations to build their capacity to function effectively as development and social justice promoters. 7. Calls on the US government to create an expedited Haitian Family Reunification Parole Program to allow thousands of Haitians who reside legally in the US, many as US citizens, to bring their family members from Haiti to the US (as part of the Church’s 804

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overall call to support reunifying families, see “Welcoming the Migrant to the U.S.” 2008 Book of Resolutions #3281). 8. Urges United Methodists to create local programs that deepen the awareness and understanding of Haiti, its history and culture and to engage members of the US Haitian Diaspora in these programs. 9. Invites those who seek to accompany our brothers and sisters in Haiti in responding directly to the needs in Haiti to discuss strategies for recovery with Global Ministries and coordinate efforts through EMH and in cooperation with the United Methodist Committee on Relief and United Methodist Volunteers in Mission. 10. Urges The United Methodist Church and its congregations to collaborate with the EMH, Grace Children’s Hospital, Global Health Action, and other partners to increase the long-term capacity of the healthcare infrastructure of the country. ADOPTED 2012

See Social Principles, ¶165A, B.

6102. Violence Against Children in Latin America and the Caribbean Whereas, millions of children in Latin America and the Caribbean struggle daily to survive in the midst of violence: • the violence of armed conflict; • the violence of scarce resources taken from children’s health and educational needs to support inordinately large military budgets; • the violence of poverty linked to the massive external debt burdening every nation of the region; • the violence of hunger; • the culture of violence permeating television and other mass media; • widespread domestic violence; • ecological violence that is destroying and polluting the natural world and all live creatures; • the violence of HIV-Aids, with the second highest incidence in the world in many Caribbean nations, destroying children’s lives from birth; • the violence of very high infant mortality. 805

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Therefore, be it resolved, that the General Commission on Religion and Race endorses MARCHA’s petition to the 2004 General Conference to establish a special program to address, in cooperation with the member churches of CIEMAL, the grave crisis of children struggling to survive in the midst of violence and poverty by communicating this concern to the Council of Bishops and be referred to the General Board of Global Ministries (GBGM) and the General Council on Finance and Administration (GCFA) for the implementation of a program. ADOPTED 2004 READOPTED 2008 RESOLUTION #6071, 2008 BOOK OF RESOLUTIONS RESOLUTION #324, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶¶ 162C, 164A, and 165.

6103. Latin America and the Caribbean I seek out my flock. I will rescue them from all the places where they were scattered during the time of clouds and thick darkness. . . . I will feed them in good pasture, . . . I myself will feed my flock and make them lie down. This is what the LORD God says. I will seek out the lost, bring back the strays, bind up the wounded, and strengthen the weak. But the fat and the strong I will destroy, because I will tend my sheep with justice. (Ezekiel 34:12-16)

“As individuals are affirmed by God in their diversity, so are nations and cultures. We recognize that no nation or culture is absolutely just and right in its treatment of its own people, nor is any nation totally without regard for the welfare of its citizens. The Church must regard nations as accountable for unjust treatment of their citizens and others living within their borders. While recognizing valid differences in culture and political philosophy, we stand for justice and peace in every nation” (Social Principles, ¶ 165A). Latin America and the Caribbean are in a period of great transition. No longer existing as colonial territories solely dependent on others for social, political, and economic support, much of Latin America and the Caribbean are trying to create a new identity while continuing to struggle with recurring problems. 806

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LATIN AMERICA AND THE CARIBBEAN

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The economic state for many is dire. There is a severe lack of development for those living in rural areas and many are being forced to move into overcrowded urban areas in order to have a chance at survival. The United National Human Development Report in 2005 stated that those living in rural areas are facing increasing poverty with a decreased ability to access needed services. For example, the child death rate in Bolivia is almost two times higher for children in rural areas than for children living in urban areas. Additionally, farmers who chose to stay are at risk of being paid unequal wages at a time when the primary export of Latin America coffee is facing uncertain prices and unpredictable natural disasters. When the survival of so many is based on so few agricultural exports, the very lives of these farmers and their families are in jeopardy. Environmental conditions within the Caribbean and Latin America are facing three great challenges: deforestation, urbanization, and fumigation. The fertile lands of Latin America are being depleted at an alarming rate of over 5.8 million hectares a year through deforestation by the mining industry. Trade agreements such as NAFTA (North America Fair Trade Agreement) are also negatively impacting people. Privatization of public resources such as water, education, and health care makes it difficult for poor women and children to gain access to these resources. Low wage laborers also face difficulty as new economic plans have created a â&#x20AC;&#x153;race to the bottomâ&#x20AC;? where laborers are being paid as little as possible for their work. Human rights organizations report staggering rates of human rights violations taking place throughout Latin America. Colombia has the second highest rate of indigenously displaced people after Sudan, with 2.9 million people displaced by threats and reverse land reform between 1995 and 2005. Other disturbing trends include violence against Protestant churches working to combat injustice and the rapidly deteriorating treatment of women with over 2,500 acts of femicide in the past five years in Guatemala alone. Ranked 153rd of the 177 countries in the United Nations Human Development Index and with 80 percent of the population living in poverty, the country of Haiti begs for immediate attention. Poverty, when combined with an unstable government and continued conflict, has been a key factor in Haitiâ&#x20AC;&#x2122;s growing AIDS epidemic. Studies conducted by the US Agency for International 807

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Development (USAID) have found that some urban areas of Haiti have HIV rates as high as 10 percent. There is growing concern for the World Bank that “what has happened in Africa in less than two decades could now happen in the Caribbean if action is not taken while the epidemic is in the early stages.” In 2005, through the President’s Emergency Plan for AIDS Relief (PEPFAR), $76 million was provided to the Caribbean and Central America for HIV/AIDS prevention, education, and treatment. While Haiti has been the focus of much attention within the Caribbean due to its current political and social instability, the Caribbean as a whole warrants additional attention. The ratio of income disparity between the richest 10 percent and the poorest 10 percent is 46:1 for the Caribbean, while sub-Saharan Africa has a ratio of 24:1 and most industrialized nations are at a ratio of 15:1. Many of the poor, both rural and urban, are unable to attain sufficient housing, health care, education, and employment. This is especially true of youth and young adult populations. One example is in St. Kitts where the percentage of all people living in poverty is 35.5 percent and the percentage of people between the ages of 15 and 24 living in poverty is 65 percent. With a lack of development funds for education to prepare youth for the existing labor market, the education rate is decreasing while poverty continues to rise in the Caribbean. The result of the “War on Drugs” is still unclear. The United Nations Office on Drugs and Crime reports that while over 60,000 acres of legal crops were planted in 2005 to replace coca crops in Colombia, this constitutes only 9 percent of the coca growers. The USAID has budgeted upwards of $75 million for Alternative Development over the past five years and still cocaine production has seen an increase in cultivation. More emphasis should be placed on sustainable alternative development plans that come from within the country. One example is Bolivia’s “Coca Sí-Cocaine No” campaign that recognizes the cultural/economic/religious importance of the coca plant to the indigenous people. Rather than completely eradicate a plant that also has numerous legal uses, the Bolivian government has begun a policy of “rationalization” where each farmer is allowed to grow enough coca for his family. As a result, there have been better relations with the police and an increased willingness to report illegal actions. The political trends in Latin America are moving more toward democracy through populist movements. 808

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LATIN AMERICA AND THE CARIBBEAN

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These movements are in stark contrast to the elitists who have historically run so many Latin American countries. With the election of the first South American female president in Chile, Michelle Bachelet Jeria, and Bolivia’s first indigenous president, Evo Morales, there is a transition underway to give a political voice and position to those who have traditionally faced oppression by these same governments. Additionally, countries such as Brazil, Argentina, Venezuela, and Uruguay are all implementing social programs aimed at combating poverty on a widespread scale. The United Methodist Church Response As The United Methodist Church, we must support efforts in Latin America and the Caribbean toward social justice and spreading a gospel of peace and healing. Efforts to build up local churches within Latin America must also create strong leadership and encourage ecumenical efforts. Organizations such as MARCHA (Methodists Associated Representing the Cause of Hispanic Americans) and CIEMAL (Council of Evangelical Methodist Churches of Latin America and the Caribbean) are important in the movement toward sustainable development. We must also be in partnership with the Caribbean Conference of Churches and the Latin America Council of Churches as they work to provide ecumenical, creative, and holistic approaches in response to social issues facing the region. Therefore, the General Conference of The United Methodist Church calls upon: • all members of The United Methodist Church to act as a source of support and encouragement to our brothers and sisters working as peacemakers in lands of violence; • the General Board of Church and Society (GBCS) to stay informed as to developments in the region and to encourage advocacy with the peoples of the region; • Methodist and United Methodist churches in Latin America and the Caribbean to advocate with government leaders to place people and justice at the center of any concerted efforts toward the eradication of poverty and toward sustainable and equitable development in the region. Special attention should be made to people who are marginalized: indigenous communities, Afro-Latinos, women and children; 809

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• t he General Board of Global Ministries (GBGM), the General Board of Discipleship (GBOD), and the General Board of Higher Education and Ministries (GBHEM) to support the growth of United Methodist churches and seminaries in this region through programs of leadership development and congregational development; and • the General Board of Church and Society and the General Board of Global ministries to monitor programs of relief and development, with special attention to: 1. collaboration for implementation of reforestation and reduction of pollution programs; 2. funding specifically allocated to human development and HIV/AIDS programs; 3. small farmers and landless workers, who are struggling to survive in light of globalization; and 4. internally displaced people who are losing their land and their livelihood in the midst of violence and insecurity. ADOPTED 2008 RESOLUTION #6072, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6111. Opposition to Israeli Settlements in Palestinian Land We join with Palestinian Christians as well as our Jewish and Muslim brothers and sisters in feeling a deep sense of rootedness to the land that has special meaning for our three religious traditions. We celebrate the diversity of religious customs and traditions throughout the Middle East. Jerusalem is sacred to all the children of Abraham: Jews, Muslims, and Christians. We have a vision of a shared Jerusalem as a city of peace and reconciliation, where indigenous Palestinians and Israelis can live as neighbors and, along with visitors and tourists, have access to holy sites and exercise freedom of religious expression. The peaceful resolution of Jerusalem’s status is crucial to the success of the whole process of making a just and lasting peace between Palestinians and Israelis. We seek for all people in the Middle East an end to military occupation, freedom from violence, and full respect for the human rights of all under international law. 810

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Whereas, the prophet Isaiah cautioned against coveting the lands and homes of one’s neighbors: “Doom to those who acquire house after house, who annex field to field until there is no more space left and only you live alone in the land” (Isaiah 5:8); and Whereas, the continuing confiscation of Palestinian land for construction of settlements and the building of a separation wall violates human rights, subverts the peace process, destroys the hope of both Israelis and Palestinians who are working for and longing for peace, and fosters a sense of desperation that can only lead to further violence; and Whereas, continued and often intensified closures, curfews, dehumanizing check points, home demolitions, uprooted trees, bulldozed fields, and confiscation of Palestinian land and water by the government of Israel have devastated economic infrastructure and development in the West Bank and Gaza, have caused a massive deterioration of the living standards of all Palestinians . . . and an increasing sense of hopelessness and frustration; and Whereas, targeted assassinations, suicide bombings, and attacks against civilians by both Israelis and Palestinians heighten the fear and suffering of all, and have led to many deaths of Palestinian and Israeli children; and Whereas, people in the United States, through their taxes, provide several billion dollars in economic and military assistance to the State of Israel each year, which allows for the building of bypass roads and settlements that are illegal according to the Fourth Geneva Convention; and Whereas, a number of Israeli and international companies profit from the building and maintaining of Israeli settlements on Palestinian lands in a variety of ways, and many churches and Christians have funds invested in some of these companies; and Whereas human rights organizations have documented that private foreign donors, including Jewish and Christian individuals and nonprofit organizations, have provided financial support for settlements and that some of these donations are tax-deductible; and Whereas, the church continues to work with ecumenical and interfaith bodies to advocate for Palestinian self-determination and an end to Israeli occupation; to affirm Israel’s right to exist within secure borders; to affirm the right of return for Palestinian refugees under international law; to call for region-wide disarmament; 811

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to urge Israelis and Palestinians to stop human rights violations and attacks on civilians, such as targeted assassinations and suicide bombings; and to urge the US government to initiate an arms embargo on the entire Middle East region; Therefore, be it resolved, that The United Methodist Church opposes continued military occupation of the West Bank, Gaza, and East Jerusalem, the confiscation of Palestinian land and water resources, the destruction of Palestinian homes, the continued building of illegal Jewish settlements, and any vision of a “Greater Israel” that includes the occupied territories and the whole of Jerusalem and its surroundings. In our call for an end to the Israeli occupation we affirm the church’s commitment to nonviolent responses to the Israeli-Palestinian conflict, and acknowledge the need to hear the voices of all those—Muslim, Christian and Jewish—harmed by the conflict, including the Palestinian Christians as voiced in the Kairos Palestine document. Be it further resolved, that we urge the US government to end all military aid to the region, and second to redistribute the large amount of aid now given to Israel and Egypt; to support economic development efforts of nongovernmental organizations throughout the region, including religious institutions, human rights groups, labor unions, and professional groups within Palestinian communities. The United Methodist Church requests that all governments, especially that of the United States, to work in cooperation with the United Nations to urge the State of Israel to: 1. cease the confiscation of Palestinian lands and water for any reason; 2. cease the building of new, or expansion of existing, settlements and/or bypass roads in the occupied territories including East Jerusalem; 3. lift the closures and curfews on all Palestinian towns by completely withdrawing Israeli military forces to the Green Line (the 1948 ceasefire line between Israel and the West Bank); 4. dismantle that segment of the Wall of Separation constructed since May 2002 that is not being built on the Green Line but on Palestinian land that is separating Palestinian farmers from their fields. We also urge the Palestinian Authority and all Palestinian religious leaders to continue to publicly condemn violence against 812

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Israeli civilians and to use nonviolent acts of disobedience to resist the occupation and the illegal settlements. We further call on all nations to prohibit: 1. any financial support by individuals or organizations for the construction and maintenance of settlements; and 2. the import of products made by companies in Israeli settlements on Palestinian land. We ask all companies that profit from and/or support settlements through their business activities to examine these and stop any business that contributes to serious violations of international law, promotes systemic discrimination or otherwise supports ongoing military occupation. The United Methodist Church does not support a boycott of products made in Israel. Our opposition is to products made by Israeli companies operating in occupied Palestinian territories. We urge all United Methodists in the US to: 1. advocate with the US administration and Congress to implement the aforementioned steps; 2. urge the US government to examine the role played by donations from tax-exempt charities in support of discriminatory and other illegal aspects of Israeli settlements, and develop recommendations to ensure that tax-exempt funds do not support illegal settlements and other violations of international law. We urge all United Methodists to: 1. read about the suffering of Israelis and Palestinians and nonviolent ways of ending the Israeli/Palestinian conflict from the perspective of all faith communities including the “Kairos Palestine” document; and 2. encourage members of each congregation to study the IsraeliPalestinian conflict from all perspectives by inviting speakers to church events, reading books, using audiovisual resources in educational forums, and getting information from websites. We especially commend the 2010 British Methodist Church’s call “on the Methodist people to support and engage with [a] boycott of Israeli goods emanating from illegal settlements,” as well as a call for nonviolent actions issued by several annual conferences. 3. provide financial support to the Palestinian people through contributions to the General Board of Global Ministries; 4. support, and participate in, the work of international peace and human rights organizations, such as the Ecumenical Accompaniment Program in Palestine & Israel and Christian 813

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Peacemaker Teams, to provide protection for Palestinians and Israelis seeking nonviolently to end the occupation; and 5. reach out to local synagogues, mosques, and Christian faith groups by engaging in interfaith and ecumenical dialogue on nonviolent ways to promote justice and peace in the Holy Land; and That the General Board of Global Ministries, working together with the General Board of Church and Society and interfaith organizations, develop advocacy packets for use in local congregations to promote a just and lasting peace and human rights for all in the region. ADOPTED 2004 READOPTED 2008 AMENDED AND READOPTED 2012 RESOLUTION #6073, 2008 BOOK OF RESOLUTIONS RESOLUTION #312, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6112. United Nations Resolutions on the Israel-Palestine Conflict Whereas, negotiations between the State of Israel and the Palestinian National Authority still have not achieved a just and lasting peace for the Palestinian people; and Whereas, the United Nations Security Council and General Assembly have passed numerous resolutions since UN Resolution 181, the Partition Plan, first adopted in November 1947, including Resolutions 242 and 338, that outline a framework for a just and lasting peace; and Whereas, The UMC in the Social Principles recognizes and affirms the role of the United Nations in the just and lasting resolution of conflict, “Believing that international justice requires the participation of all peoples and nations, we endorse the United Nations, its related bodies, the International Court of Justice and the International Criminal Court as the best instruments now in existence to achieve a world of justice and law” (¶ 165D); and Whereas, Security Council Resolution 242, unanimously adopted in 1967, declares “the inadmissibility of the acquisition of territory by war and the need to work for a just and lasting peace in which every State in the area can live in security”; and 814

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RESOLUTIONS ON THE ISRAEL-PALESTINE CONFLICT 6112.

Whereas, the security of every state depends on it having defined borders and not occupying the territory of its neighbors, and Whereas, the 10th commandment in the Bible states, “Do not desire your neighbor’s house . . . or anything that belongs to your neighbor” (Exodus 20:17); and Whereas, for more than 40 years the government of Israel has continued its military occupation of East Jerusalem, the West Bank, and Gaza and the seizing of more and more Palestinian land for illegal settlements in direct violation of UN resolutions as well as United Methodist General Conference resolutions; and Whereas, since its creation, Israel has faced armed resistance that refuses to acknowledge Israel’s right to exist; and Whereas, the International Court of Justice, on July 9, 2004, issued an advisory opinion that declared that Israel’s security barrier or wall built on occupied Palestinian territories violates international law; that it must be dismantled; and that compensation must be provided to Palestinians for loss of land and livelihood; and Whereas, Israel’s government has continued to build the wall on Palestinian land in ongoing violation of international law, which greatly increases Palestinian suffering as well as heightens the insecurity of both Palestinians and Israelis; and Whereas, May 2012 marks over 60 years since the establishment of the state of Israel as well as the dispossession of 750,000 to 900,000 Palestinians who are still seeking their full human rights; and Whereas, ongoing military occupation and armed resistance heightens violence and insecurity for Palestinians and Israelis alike; and Whereas, The United Methodist Church opposes all violence against civilians and considers “war is incompatible with the teachings and example of Christ” (Social Principles, ¶ 165C); and Whereas, the United States’ use of its veto more than 30 times in the UN Security Council to block actions by the international community to criticize and prevent the killing of Palestinian civilians has contributed to a climate of impunity and exacerbated the cycle of violence affecting both Palestinians and Israelis; Therefore, be it resolved, that The United Methodist Church calls upon Israel, the Palestinian National Authority, and all States to abide by and uphold UN resolutions, International Court of 815

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Justice rulings, and international law as the basis for just and lasting peace in Palestine/Israel; and Be it further resolved, that The United Methodist Church calls upon the United States, as a permanent member of the UN Security Council, to accept the authority of Security Council resolutions to refrain from vetoing resolutions, and abide by Security Council Resolutions 242 and 338, as well as all other relevant UN resolutions and International Court of Justice rulings, that provide a framework for bringing this conflict to a just and permanent end. ADOPTED 2000 REVISED AND READOPTED 2008 AMENDED AND READOPTED 2012 RESOLUTION #6074, 2008 BOOK OF RESOLUTIONS RESOLUTION #323, 2004 BOOK OF RESOLUTIONS RESOLUTION #305, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, C, D.

6113. Saying No to Violence in Middle East Conflict Whereas, The United Methodist Church has affirmed its commitment to relationship and dialogue with people of other religious traditions (“Called to Be Neighbors and Witnesses— Guidelines for Interreligious Relationships,” 2004 Book of Resolutions, page 252ff); and Whereas, The United Methodist Church has affirmed its commitment to relationship and dialogue with Jewish people (“Building New Bridges in Hope,” 2004 Book of Resolutions, page 243ff); and Whereas, The United Methodist Church has affirmed its commitment to relationship and dialogue with Muslims (“Our Muslim Neighbors,” 2004 Book of Resolutions, page 797ff); and Whereas, The United Methodist Church has affirmed its support for the boundaries of the State of Israel internationally recognized prior to the 1967 war in the Middle East (“United Nations Resolutions on the Israel-Palestine Conflict,” 2004 Book of Resolutions, page 811ff); and Whereas, The United Methodist Church has strongly stated its opposition to Israeli settlements in occupied territories (“Opposition to Israeli Settlements in Palestinian Land,” 2004 Book of Resolutions, page 787ff); 816

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Therefore, be it resolved, that The United Methodist Church continues to advocate for a peaceful settlement of the conflict between Israel and the Palestinians through negotiation and diplomacy rather than through methods of violence and coercion. ADOPTED 2008 RESOLUTION #6075, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6116. East Timor: Action Still Needed Tragedy struck East Timor again in 2006-2007, five years after the island territory achieved its independence following twentyfour years of brutal occupation by Indonesia during which more than a quarter of the original population of less than 700,000 perished from the combined effects of the war. Renewed violence erupted in April and May of 2006, as rival East Timorese security forces turned on each other. There was also an outbreak of violence in August 2007 in the wake of parliamentary elections. Such violence underscored the divisions that emerged after the territory’s long quest for freedom, and the unhealed wounds that remain. While the manifestations of the continuing crisis in East Timor are political and institutional, poverty and associated deprivations, including high unemployment, especially among youth, also contributed to the crisis. These issues must be urgently addressed. The world, which ignored East Timor for so long and contributed so much to its suffering, should be patient and find constructive ways to assist East Timor in the challenges ahead. The UN Security Council responded to East Timor’s plight, as did an international peacekeeping force led by Australia, New Zealand, and Portugal. A renewed United Nations assistance mission was constituted, and should be generously supported by the international community for as long as needed. It is now accepted that the original United Nations transitional mission in East Timor should have continued with strength. Instead, it was far too short in duration, scaling down drastically after less than three years once East Timor became independent in May 2002. The same mistake should not happen again. The current UN mission should be fully supported, stressing institution817

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building and social and economic development, consolidating stability and enhancing a culture of democratic governance. Historical responsibility cannot be overlooked. Throughout Indonesiaâ&#x20AC;&#x2122;s 24-year-long occupation of East Timor, the United States staunchly backed Jakarta both with arms shipments and by blunting criticism in Congress and the United Nations. But wanting to save money on peacekeeping, the Bush Administration pushed for the withdrawal of UN troops as soon as East Timor became independent in 2002. Health is a crucial issue in East Timor. Standards remain low, aggravated by the fact that more than 150,000 people were displaced in 2006. Most of the population remains highly vulnerable to respiratory and gastrointestinal diseases, in addition to malaria, dengue fever, tuberculosis, and leprosy. Despite some improvements, the health situation remains worse than in all other Southeast Asian countries. Life expectancy currently (based on 2004 data) is 49, and under-5 mortality rates are the highest in the region. Only 24 percent of births are attended by skilled medical personnel. Malaria incidence has increased threefold since 1999. Some signs of improvement are due to the fact that the Ministry of Health undoubtedly is the most efficient ministry in East Timor. More health awareness information is available locally; local clinics have been opened, enabling doctors and nurses to reach poor households more successfully. Fully 87 percent of the population now has some access to health care, so a basis is being developed for future improvements in health conditions. Especially in light of the renewed crisis, it is crucial that the United States maintain and expand its relatively modest financial contributions to East Timorâ&#x20AC;&#x2122;s development, including health. Therefore, be it resolved, that The United Methodist Church, its members, local churches, annual conferences, central conferences, and general agencies: 1. recognize our continuing moral and religious duty to assist East Timor in its reconstruction and development, with special emphasis on child mortality and maternal health; 2. call on the United States government and other governments to support a continuing United Nations presence, including for peace keeping, as warranted by conditions in East Timor; 818

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exhort the executive and legislative branches of the United States government and the United Nations to take all steps within their respective powers to reduce the suffering of the people of East Timor and promote the new nation’s development, and continue to stress the need for justice for the victims of crimes committed throughout the 24-year Indonesian occupation of East Timor as well as during the events of 2006; urge United Methodists, including the General Board of Global Ministries and the General Board of Church and Society, to continue to make the issue of East Timor a priority for social justice and mission purposes, and to support constituency education, direct relief efforts and related projects in East Timor; and direct that The United Methodist Church, immediately following 2008 General Conference, send copies of this resolution to the secretary-general of the United Nations, the president of the UN General Assembly, the President of the United States, all US senators and congressional representatives, and all appropriate ecumenical colleagues. ADOPTED 2008 RESOLUTION # 6076, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6117. End Impunity in the Philippines “Indeed, the extra-judicial killings, enforced disappearances and other forms of human rights violations were conducted with impunity as the perpetrators remain free and exempted from justice while the victims are vilified and dismissed as subversives and undeserving of any of form of justice . . . People have been offended, profaned, and outraged by an artist’s work. Yet, what greater offense, profanity, and outrage can there be than the violation and destruction, with impunity, of that most real and live image of God—the human being? The effects of impunity will continue to scar the people of this country, impairing seriously family and community relations now and in the future, be they the children, relatives, and friends of the victims or the children, relatives and friends of those who perpetrate human rights abuses. We have seen and continue to see its tragic results on our social 819

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fiber—broken community relations, the forced migration of our people, the destruction of our natural resources and sovereignty and national dignity seriously compromised. It must be stopped.” Father Rex R. B. Reyes, Jr.—General Secretary of National Council of Churches in the Philippines. “President Aquino’s avowed commitment for human rights is starting to unravel. While the record of former president Macapagal-Arroyo remains unbeaten, I am afraid that President Aquino’s record could turn out worse given the rise in human rights abuses under his watch,” he said. “Former president Gloria Macapagal-Arroyo would do well to answer the many questions regarding her accountability not only for the massive corruption and fraud under her administration, but also on her responsibility for the gross human rights violations under her watch,” said Cristina Palabay, convenor of the End Impunity Alliance. Under the Arroyo administration, Karapatan says it has documented 1,206 victims of extrajudicial killings, 206 victims of enforced disappearances and thousands more victims of other forms of abuses. Since Aquino assumed office on July 1, 2010, up to July 21, 2011, Karapatan says it has already documented 50 cases of extrajudicial killings, eight cases of enforced disappearances and more than a hundred cases of illegal arrests and detentions. “Impunity prevails because no one has been put behind bars for the violations up to the present. Thus, it is important that freedomloving individuals call on the Aquino administration to decisively stop human rights violations in the country and end the reigning climate of impunity by ensuring justice is rendered to victims.” (Source: <http://www.ucanews.com/2011/08/18/activistslaunch-impunity-campaign/>) Therefore, be it resolved, for The United Methodist Church to urge Philippine President Benigno “Noynoy” Aquino, Jr., to end impunity and stop human rights violations in the Philippines. Be it further resolved for The United Methodist Church to urge Philippine President Benigno “Noynoy” Aquino, Jr., to order the landowners (Cojuangcos, Arroyos, Ayalas, Sys, etc.) to return the land to their rightful owners, the farmers. Be it further resolved for The United Methodist Church to support, endorse, and help promote IBON Foundation’s “Challenges for Democracy”: 820

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• • • •

Investigate former President Gloria Macapagal-Arroyo/allies for electoral fraud, corruption, along with military/ police for serious human rights violations Independent probe of May 10, 2010 elections Review Visiting Forces Agreement Immediately resume and genuinely advance formal peace talks with NDFP and MILF. ADOPTED 2012

See Social Principles, ¶165D.

6118. Philippines Justice is pushed aside; righteousness far off, because truth has stumbled in the public square, and honesty can’t enter. Truth is missing; anyone turning from evil is plundered. The LORD looked and was upset at the absence of justice. Seeing that there was no one, and astonished that no one would intervene. . . . (Isaiah 59:14-16) Jerusalem, Jerusalem! You who kill the prophets and stone those who were sent to you. How often I wanted to gather your people together, just as a hen gathers her chicks under her wings. But you didn’t want that. (Matthew 23:37)

Our Concern: Human Rights Violations Continue The United Methodist Church continues to be alarmed by and concerned about the unabated and egregious violations of human rights in the Philippines. Such violations continue to take the form of extrajudicial killings, summary executions, abductions, torture, arbitrary political detentions, and enforced disappearances. Victims of human rights violations, according to a September 2007 report by the Philippine human rights group Karapatan, over 900 extrajudicial killings and 179 disappearances. The Philippines has officially collaborated and is widely perceived as having willingly subordinated itself to the United States-prosecuted war on terror, resulting in the designation of the Philippines as the second front in this war. Even more alarming is the recently adopted Human Security Act, which is the Philippine blueprint 821

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for counterinsurgency that many Filipinos regard as dismissive of human rights and their protection. Chief Justice of the Supreme Court of the Philippines, Hon. Reynato Puno, who is the first ever Filipino United Methodist to hold this high and lofty position, said in a university commencement speech: “One visible result of the scramble to end terrorism is to take legal shortcuts and legal shortcuts always shrink the scope of human rights. . . . These shortcuts have searched the landscape of rights in the Philippines. . . . The escalation of extrajudicial killings in the Philippines has attracted the harsh eye of advocates of human Rights. . . . Their initial findings are not complementing to our Constitutional commitment to protect human rights. . . . If there is any lesson that we can derive from the history of human rights, it is none other than these rights cannot be obliterated by bombs but neither can they be preserved by bullets alone. Terrorism is a military-police problem but its ultimate solution lies beyond the guns of our armed forces. . . . The apathy of those who can make a difference is the reason why violations of human rights continue to prosper. The worst enemy of human rights is not its nonbelievers but the fence sitters who will not lift a finger despite their violations.” The Human Rights Situation Is Appalling Many international groups—religious bodies, nongovernmental organizations, foreign governments and intergovernmental organizations like the United Nations—have pressed the Philippine government to do more to stop the many disturbing forms of human rights violations in the Philippines, urging the government to fulfill its constitutional and international law obligations. Prof. Phillip Alston, the United Nations Special Rapporteur on Extrajudicial, Summary or Arbitrary Executions, issued a press statement after a ten-day visit to the Philippines in 2007 that characterized the Philippine Armed Forces as being “in a state of almost total denial” on the need to resolve the “significant number of killings which have been convincingly attributed to them.” He called the human rights situation tragic and in a “climate of virtual impunity.” In his preliminary report to the UN Human Rights Council meeting in Geneva on March 22, 2007, Prof. Alston emphasized governmental culpability, especially in the military, in the human rights violations. 822

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The 2006 US State Department Country Report on Human Rights Practices dealing with the Philippines opened with the following statement: “During the year there were a number of arbitrary, unlawful, and extrajudicial killings apparently by elements of the security services and of political killings, including killings of journalists, by a variety of actors. Many of these killings went unsolved and unpunished, contributing to a climate of impunity, despite intensified government efforts during the year to investigate and prosecute these cases. Members of the security services committed acts of physical and psychological abuse on suspects and detainees, and there were instances of torture. Arbitrary or warrantless arrests and detentions were common. Trials were delayed and procedures were prolonged. Prisoners awaiting trial and those already convicted were often held under primitive conditions. Corruption was a problem in all the institutions making up the criminal justice system, including police, prosecutorial, and judicial organs. During a brief ‘state of emergency’ in February, there was some attempted interference in freedom of the press and in the right of assembly. In addition to the killings mentioned above, leftwing and human rights activists were often subject to harassment by local security forces. Problems such as violence against women and abuse of children, child prostitution, trafficking in persons, child labor, and ineffective enforcement of worker rights were common.” Several other reports from international human rights groups echo the same concerns about extrajudicial killings in the Philippines. These include reports from groups like Amnesty International, Human Rights Watch, Human Rights First, and the Asian Human Rights Commission. Even the Philippine governmentappointed independent commission to address “media and activist killings,” otherwise known as the Melo Report, has pointed to the need for the Philippine government to take firmer action to resolve the killings. The Filipino People Deserve Our Solidarity and Action Of the many reports, we welcome especially “Let the Stones Cry Out: An Ecumenical Report on Human Rights in the Philippines and a Call to Action” released by the ecumenical and nongovernmental community in the Philippines, led by the National Council of Churches in the Philippines, whose 823

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production and distribution was led and supported by a couple of general agencies of our church. “This report articulates the protests and indignations of human rights organizations, Church and faith institutions, civil libertarians, justice and peace advocates, parliamentarians, numerous fact-finding missions, multilateral organizations as well as a number of foreign governments and their agencies all over the world on the spate of extrajudicial killings, enforced disappearances, torture, threats and harassment, and other violations of human rights. Their collective call—‘Stop the killings!’—is addressed to the government of President Gloria Macapagal-Arroyo given its inadequate action over the deteriorating human rights situation and despite persistent calls for investigation, prosecution and adjudication of the alleged perpetrators of these politically-motivated crimes.” We share with the ecumenical community in the Philippines the perspective posed and the burden of the question raised in the ecumenical report’s preface: “Something is wrong when members of the clergy and lay missionaries are being silenced when they are deeply engaged in missions that address the concerns of their constituencies—and the Philippine society as a whole. Something is wrong when members of the church and faith institutions are killed, go missing or are arrested while pursuing their calling to bring about justice closer to the poor, to fight for their rights, and advocate peace in a society that is torn asunder by armed conflicts fueled by structural problems. Of greater alarm is that the gross and systematic attacks on these pilgrims of peace and servants of God are forcing their institutions to an inevitable clash with the State. . . .” We issue this statement not only to support the ecumenical report from the Philippines and the direction in which its call to action points. We issue this statement because the struggle for human rights in the Philippines is at a point when our solidarity and accompaniment, as we have expressed in many ways and many times in the past, are crucial and needed even more so today. We Commit to Action With Resolve and Dispatch Filipino faith communities and other citizens continue to address the situation in the Philippines. And the Philippine judiciary has taken the cudgels for them—ensuring that the rule of law is going to be biased toward a universal adherence and practice 824

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of human rights. In a very laudable effort by the Chief Justice of the Supreme Court of the Philippines, a “National Consultative Summit on Extrajudicial Killings and Enforced Disappearances— Searching for Solutions” was conducted. In his opening remarks, Chief Justice Reynato Puno stated: “The time has come to say less and do more. . . . [I]n the crusade to protect constitutional rights there is no room for neutrality. They who seek to remain in the safety of the sidelines when human rights are under assault shall be condemned by history into irrelevance.” General boards and agencies of The United Methodist Church have addressed the human rights situation in the Philippines in a variety of ways and venues, including providing leadership to the Philippine Working Group (PWG), which helped produce the ecumenical human rights report and supported the itineration of a Philippine ecumenical delegation called “Ecumenical Voice for Human Rights and Peace in the Philippines.” This ecumenical voice has since expanded its membership and its voice is ever more heard in the Philippines. The PWG was also instrumental in the holding of a US House of Representatives briefing and a US Senate hearing on March 14, 2007. United Methodists in California played a crucial role in getting Senator Barbara Boxer (D-CA) and Rep. Tom Lantos (D-CA) to hold these watershed meetings by the US Congress. Our church also helped secure meetings with the US State Department and key congressional offices to raise concerns about the Philippine human rights situation. Our church, through a number of its boards and agencies, also accompanied the ecumenical delegation in submitting the ecumenical report to a variety of United Nations-related offices in Geneva, Switzerland, especially the United Nations Human Rights Council, the Office of the UN High Commissioner for Human Rights, on Indigenous Peoples, and on the promotion and protection of human rights while countering terrorism. Other annual conferences in the United States, such as California-Nevada, Pacific Northwest, Desert Southwest, CaliforniaPacific, and Northern Illinois, have also addressed these issues, including conducting fact-finding, solidarity, and mission trips to the Philippines. In all these visits, Philippine church leaders and church workers showed them the appalling human rights situation and in turn the visitors voiced their concern with government and military officials, and expressed their solidarity with church and community leaders. 825

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We Commit to Work on the Following Actions: We will submit this statement to concerned governmental and intergovernmental offices, accompanied by the ecumenical report, â&#x20AC;&#x153;Let the Stones Cry Out.â&#x20AC;? We call on the Philippine government to immediately stop the killings and all the other forms of human rights violations, to take effective measures to bring to justice members of its security forces and their agents for whom there is credible evidence of human rights violations, to comply with its obligations under international human rights and humanitarian laws, to rescind national security policies that make no distinction between combatants and noncombatants, to hold free and fair elections, and to investigate any allegations of electoral fraud. We call on the Philippine government to stop the practice of listing peace and human rights advocates in its watch lists of individuals banned from entering or leaving the Philippines, and to expunge such record of names already listed. We call on other governments, but especially the governments of the United States of America, the European Union, the Association of Southeast Asian Nations, and significant development aid and trading partners like Japan, to look into these human rights violations and pressure the Philippine government to stop them. To this end, we also support moves within the US Congress calling for a review of official development aid and trade and economic arrangements to examine whether these do or do not further exacerbate human rights violations. We especially call for any military appropriations and official development assistance to the Philippine government to be conditioned to a strict adherence to international laws and standards of human rights and good governance, and thereby support the development and use of benchmarks that will guide and measure the Philippine governmentâ&#x20AC;&#x2122;s adherence to the same. Since human rights thrive under democratic, just, and peaceful conditions we call for the resumption of peace talks by the government, without preconditions, with all of the Philippine rebel groups, so that through negotiations the civil, political, social, economic, and cultural problems that beset the Philippines may result into just and durable peace. We call on the United Nations and its agencies, to continue investigating human rights violations in the Philippines, and 826

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STATEMENT AGAINST KILLINGS IN THE PHILIPPINES 6119.

to offer help to the Philippine government in meeting its international obligations, including empowerment and capacitybuilding of nongovernmental organizations in their work of monitoring Philippine government compliance and promotion of human rights. Lastly, we call on our general boards, agencies, annual conferences, and local churches in the US and throughout the global connection, including the National Association of Filipino American United Methodists, to work with Philippine annual conferences, ecumenical bodies, and nongovernmental organizations in joint undertakings to address the peace and human rights situation in the Philippines. “These are the things you should do: Speak the truth to each other; make truthful, just, and peaceable decisions within your gates. Don’t plan evil for each other. Don’t adore swearing falsely, for all of these are things that I hate, says the Lord” (Zechariah 8:16-17). ADOPTED 2008 RESOLUTION #6078, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

6119. Statement Against Extrajudicial Killings in the Philippines Whereas, since 2001, Karapatan, a human rights advocacy group in Southeast Asia, tallied more than 800 people killed extrajudicially. This number is increasing, and killings pose a threat to both Filipinos and other nationalities visiting the Philippines. UMC young people appeal to the government to take action on this human rights violation; and Whereas, Matthew 23:37-39 says, “Jerusalem, Jerusalem! You who kill the prophets and stone those who were sent to you. . . . Look, your house is left to you deserted. I tell you, you won’t see me until you say, Blessings on the one who comes in the Lord’s name”; and Whereas, human rights are in danger in the Philippines, and the image of God in every person is being assaulted in many ways, including God’s servants—bishops, pastors, deaconesses, and women, men, and youth lay leaders. These prophet servants 827

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of God have preached, with costly discipleship, the good news to the poor, deprived, and marginalized peoples of the Philippines; and Whereas, the recent and ongoing summary and extrajudicial killings—outright execution of people outside of the judicial process—in the Philippines is an affront to the rights and dignity of peoples. International human rights law, to which the Philippines subscribes, prohibits these kinds of killings. United Methodist social and biblical teachings found in our Social Principles and Book of Resolutions consider the “mistreatment . . . of persons by governments for any purpose violates Christian teaching and must be condemned and/or opposed”; and Whereas, respectable human rights organizations, including ecumenical bodies and our own church, local and international, have reported on the rampancy and brutality of these killings under the government of Philippine President Gloria MacapagalArroyo. All such reports point to an unacceptable level of impunity with which such killings have been conducted. These reports point to the involvement of government security forces—police and military—in these killings and human rights violations; and Whereas, the failure of government to protect its people and to fairly investigate these killings and human rights violations unjustly encourages impunity and the unnecessary shedding of even more blood and the sacrifice of even more precious lives. To date, these killings total over 900 from all sectors, including 24 from the religious community which counts former United Methodist pastor Isaias Sta. Rosa of the Davao Episcopal Area; and Whereas, the Connectional Table of The United Methodist Church, in cooperation with several general agencies of the church, in its January 2006 visit to the Philippines has joined the worldwide chorus of calls to “stop the killings.” It is a call issued to the Philippine government, whose prime duty is the protection of the rights and welfare of its people, to impartially and thoroughly investigate and end these killings and violations. It is also a call for the United States government to rethink its foreign policy toward the Philippines, given its historical colonial and contemporary relations to the Philippines, including economic, political, cultural, and military relations. The United States and other governments and international agencies like the United Nations, European Union, and African Union may exert their influence so that the killings and violations are stopped, 828

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6120.

Therefore, be it resolved, that as socially responsible young people of The United Methodist Church we are called to respond to social injustices in our society. As in the many wars and conflicts and human rights violations now committed worldwide, the toll on the lives and psyches of young people is very high and unnecessary. But violations are stoppable, and we must help to stop them in the Philippines, and in other places where they happen. Human rights violations in the Philippines threaten human rights everywhere. Therefore, be it further resolved, that as United Methodist young people, we commit to pray for the Filipinos as they disciple among their people and call them to fidelity to our Lord Jesus Christ’s imperatives for love, compassion, justice, and peace. Our solidarity and companionship with fellow United Methodists in the Philippines will add courage and hope to them and their people as they bear witness to God’s gift of life and struggle against death-dealing forces. Finally, be it resolved, that using the resources available to us as a global connectional church, we will involve ourselves on this issue, guided by our brothers and sisters in the Methodist family in the Philippines and other ecumenical and interreligious bodies that are already in ministries of peace and restorative justice there. We will pray and work with the United Methodist Youth and the Young Adult Fellowships in the Philippines in their ministries on this concern. Specifically, we suggest that awareness-raising on this issue be intensified across the connection, including, if possible, fact-finding missions to the Philippines that include young people. ADOPTED 2008 RESOLUTION #6079, 2008 BOOK OF RESOLUTIONS

See Social Principles ¶ 165A, D.

6120. West Papua Justice and Self-determination for West Papua (Irian Jaya) West Papua is the western half of the island of New Guinea. The independent nation of Papua New Guinea (PNG) makes up the eastern half. The western half, known at the time as Dutch New Guinea, was a colony of The Netherlands until 1961. 829

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In 1949, when the Dutch East Indies became Indonesia, the Dutch colonial power excluded Dutch New Guinea, as it was then called, and started to prepare it for independence by training Papuans for leadership positions within the government and civil society. The people of the area were predominantly Melanesian, unlike the rest of the East Indies who were mainly Malay. Australia, at the time, supported independence for West Papua. The Papuan people, comprised of more than 200 tribes, are mainly Christian and animist, with a high percentage of the Papuan identifying as either Roman Catholic or Protestant Christians. In 1961, The Netherlands was preparing Dutch New Guinea for independence, but Indonesia objected strongly and sent its troops into the region. The United States subsequently brokered an agreement between Indonesia and The Netherlands in 1963, called the New York Agreement, which handed Dutch New Guinea over to Indonesia for a period of six years, to be followed by an act of self-determination (“Act of Free Choice”). In 1969, the “Act of Free Choice” was conducted under the auspices of the UN, but in reality under control of Indonesia. One thousand twenty-five Papuans handpicked by the Indonesian government from a population of 800,000 voted, under threat from Indonesian troops, to join Indonesia. The UN sanctioned the vote and Dutch New Guinea became Irian Jaya, a province of Indonesia. In November 2001, two senior UN officials, including the head of the UN mission to oversee the handing-over of West Papua to Indonesia, admitted that the Act of Free Choice was a sham—“a whitewash, designed to appease the Americans and the Indonesians.” Church groups estimate that since 1961, at least 100,000 West Papuans have been killed or disappeared under the brutal Indonesian military occupation. Murder, torture, rape, summary detentions, and destruction of entire villages, continues to this day. In 2001, Chief Theys Eluay, perhaps the most important Papuan leader, was assassinated by the Indonesian military’s Special Forces in yet another attempt to destroy the Papuans’ struggle for a peaceful solution to years of intimidation, torture, and genocide. Since 2003, the president of Indonesia has banned all journalists and international observers from going to West Papua. In the last several years there has been increased militarization of West Papua. 830

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Meanwhile, Freeport McMoRan mining operations, a Louisianabased company, continues to devastate tribal lands, extracting gold from the largest deposit in the world. After 40 years it is time for a genuine act of self-determination for West Papua. Therefore, be it resolved, that The United Methodist Church calls on the secretary-general of the United Nations to immediately institute a timeline for a review of the United Nations “Act of Free Choice”; and Be it further resolved, that The United Methodist Church, immediately following 2008 General Conference, sends copies of this resolution to the secretary-general of the United Nations, the president of the UN General Assembly, the President of the United States, all US senators and congressional representatives, and all appropriate ecumenical colleagues; and Be it further resolved, that The United Methodist Church urges the General Board of Global Ministries to make the issue of selfdetermination for West Papua a priority for social justice purposes, and to support constituency education and related projects on West Papua. ADOPTED 2008 RESOLUTION #6080, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, D.

PEACEMAKING 6126. A Call for Peacemaking God’s earth is aching for peace. Domestic strife, interpersonal violence and abuse, civil conflict, ethnic and racial clashes, religious schism and interfaith rivalry, terrorist attacks, wars between nations, and threatened use of nuclear, chemical, and biological weapons—all of these prevent us from achieving God’s shalom. In response we who are disciples of Jesus Christ are called to be peacemakers for the transformation of the world. The biblical foundation for peacemaking is the Sermon on the Mount where Jesus taught, “Happy are people who make peace” (Matthew 5:9), “Don’t react violently against the one who is evil” (Matthew 5:39, Scholars Version*), “Love your enemies and pray for those who harass you” (Matthew 5:44), and pray to forgive 831

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those who trespass against us (Matthew 6:12, 14-15). Paul echoed Jesus’ teaching when he instructed Christians in Rome, “Don’t be defeated by evil, but defeat evil with good” (Romans 12:21; see also vv. 14-21). He told the church in Corinth that through Christ we have a “ministry of reconciliation” (2 Corinthians 5:17-18). For The United Methodist Church, peacemaking is an essential task for achieving success in other initiatives. Working with the poor to eliminate poverty, caring for children, and conducting global health initiatives can be most successful in stable and just societies free from armed conflict. To have sufficient resources for these tasks requires global peace and disarmament in order to redirect vast amounts of public funds now spent on armed forces and weaponry. Moreover, a strong concern for peace and justice is a necessary feature of vital congregations. Therefore, the 2012 General Conference of The United Methodist Church calls upon: • United Methodist children, youth, and adults—as devoted disciples of Jesus Christ—to become peacemakers wherever they are—at home, school, work, in the local community and the wider world—and to show the love, compassion, and concern for justice that Jesus taught and lived; • local congregations—as an expression of Wesleyan social holiness—to teach and practice peacemaking, to study underlying causes of conflict among social groups and nations, to seek positive remedies and become instruments of peace; • annual conferences to undergird congregations through training, encouragement, and active support for peacemaking activities and to be voices for peace, justice, and reconciliation within the conference area and beyond; and • b ishops to encompass peacemaking in teaching what it means to live the United Methodist way, engage in conflict resolution where appropriate, and offer a prophetic voice for peace and justice. The 2012 General Conference calls upon boards and agencies to incorporate peacemaking into their regular programs and budgets, including but not limited to the following: *The Five Gospels: The Search for the Authentic Words of Jesus. New Translation and Commmentary by Robert W. Funk, Roy W. Hoover, and the Jesus Seminar [also known as the Scholars Version]; Robert W. Funk, et al. (New York: Macmillan, 1993). 832

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• The General Board of Discipleship to develop, publish, and distribute Christian education material on the biblical basis of peace and justice and ways in which children, youth, and adults can be peacemakers and seekers of justice; and to publish devotional material for peacemakers. • The General Board of Church and Society to serve as public policy advocate for actions that promote peace and oppose war, to provide resources on peacemaking to annual conferences and local congregations, and to facilitate training for nonviolence that applies Jesus’ teaching in the Sermon on the Mount. • The General Board of Global Ministries and United Methodist Women to both continue and augment peacemaking activities in their ministries in the United States and around the globe. • The General Board of Higher Education and Ministry to work with United Methodist seminaries and Africa University for encouragement of research, teaching, and publications on the theology of peace and methods of peacemaking and peace building with justice. • United Methodist seminaries to teach the theology of peace to students, clergy and laity and provide training for peacemaking. • JUSTPEACE: Center for Mediation and Conflict Transformation to promote a culture of just peace in the church and in the world and to provide training for peacemaking practitioners within annual conferences and local congregations. • The Office of Christian Unity and Interreligious Relationships and the General Commissions on Religion and Race, the Status and Role of Women, and United Methodist Men to illuminate causes of injustice and inter-group tension, engage in advocacy for peace and justice, provide training for conflict resolution, and become instruments of peace. • The Connectional Table to facilitate cooperation among United Methodist boards, agencies, conferences, and congregations on peacemaking endeavors. ADOPTED 2008 AMENDED AND READOPTED 2012 RESOLUTION #6091, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C. 833

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6127. Justice, Peace, and the Integrity of Creation A World Council of Churches Convocation on “Justice, Peace and the Integrity of Creation” was held in Seoul, Republic of Korea, in March 1990 “to engage member churches in a conciliar process of mutual commitment to justice, peace and the integrity of creation.” A set of ten affirmations was approved by the convocation for a process of covenanting: 1. We affirm that all forms of human power and authority are subject to God and accountable to people. This means the right of people to full participation. In Christ, God decisively revealed the meaning of power as compassionate love that prevails over the forces of death. 2. We affirm God’s preferential option for the poor and state that as Christians our duty is to embrace God’s action in the struggles of the poor in the liberation of us all. 3. We affirm that people of every race, caste, and ethnic group are of equal value. In the very diversity of their cultures and traditions, they reflect the rich plurality of God’s creation. 4. We affirm the creative power given to women to stand for life whenever there is death. In Jesus’ community women find acceptance and dignity, and with them he shared the imperative to carry the good news. 5. We affirm that access to truth and education, information, and means of communication are basic human rights. All people have the right to be educated, to tell their own stories, to speak their own convictions and beliefs, to be heard by others, and to have the power to distinguish truth from falsehood. 6. We affirm the full meaning of God’s peace. We are called to seek every possible means of establishing justice, achieving peace, and solving conflicts by active nonviolence. 7. We affirm that the world, as God’s handiwork, has its own inherent integrity; that land, waters, air, forests, mountains, and all creatures, including humanity, are “good” in God’s sight. The integrity of creation has a social aspect, which we recognize as peace with justice, and an ecological aspect, which we recognize in the self-renewing, sustainable character of natural ecosystems. 8. We affirm that the land belongs to God. Human use of land and waters should release the earth to replenish regularly its lifegiving power, protecting its integrity and providing spaces for its creatures. 834

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9. We affirm the dignity of children that derives from their particular vulnerability and need for nurturing love; the creative and sacrificial role that the young people are playing in building a new society, recognizing their right to have a prophetic voice in the structures that affect their life and their community; the rights and needs of the younger generation as basic for establishing educational and developmental priorities. 10. We affirm that human rights are God-given and that their promotion and protection are essential for freedom, justice, and peace. To protect and defend human rights, an independent judicial system is necessary. The Social Principles of The United Methodist Church clearly reflect our commitment to justice, peace, and the integrity of creation. In addition, The United Methodist Church has demonstrated its support for justice, peace, and the integrity of creation through its complementary Peace with Justice Program. In affirming its participation in the justice, peace, and the integrity of creation process of the World Council of Churches, The United Methodist Church specifically pledges to: 1. encourage local churches and individuals to study the documents of “Justice, Peace, and the Integrity of Creation” in order to develop greater understanding and support for those movements of people who struggle for human dignity, liberation, and for just and participatory forms of government and economic structures; 2. join the worldwide ecumenical movement to articulate its vision for all people living on earth and caring for creation; 3. urge the General Board of Global Ministries and the General Board of Church and Society to give priority to integrated programs supportive of the four covenants affirmed by the convocation in Seoul, Korea, which advocate: • a just economic order and liberation from the bondage of foreign debt; • true security of all nations and people; • the building of a culture that can live in harmony with creation’s integrity; and • the eradication of racism and discrimination on national and international levels for all people; 4. urge all United Methodists to implement the Social Principles and General Conference resolutions that address these issues, especially “Economic Justice,” “The United Methodist Church 835

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and Peace,” “Environmental Stewardship,” “Global Racism,” and “Ecumenical Decade: Churches in Solidarity with Women”; and 5. urge all United Methodists to join in covenant with Christians around the world to work to fulfill the goals of justice, peace, and the integrity of creation. ADOPTED 1992 AMENDED AND ADOPTED 2004 READOPTED 2008 RESOLUTION #6092, 2008 BOOK OF RESOLUTIONS RESOLUTION #327, 2004 BOOK OF RESOLUTIONS RESOLUTION #308, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6128. Seeking Peace in Afghanistan Neither by power, nor by strength, but by my spirit, says the LORD of heavenly forces. —Zechariah 4:6

US military involvement in Afghanistan now represents the longest war in US history. The involvement of North American Treaty Organization (NATO) forces constitutes the largest military operation outside of its role in Europe. For Afghans, the current war involving more than 100,000 foreign military troops is simply the latest in a long history of foreigners trying to impose by military might their own agenda in Afghanistan. While generals and government officials all acknowledge that there is “no military solution” in Afghanistan, they continue to place their primary trust in weapons. Yet the psalmist reminds us, “A warhorse is a bad bet for victory; it can’t save despite its great strength” (Psalm 33:17). Tragically, the situation on the ground has worsened. The number of US/NATO foreign troops in Afghanistan has tripled since 2008,1 and so has the number of improvised explosive devices 1. Elisabeth Bumiller, “Troops in Afghanistan Now Outnumber Those in Iraq,” New York Times, May 25, 2010, available: http://atwar.blogs.nytimes.com/2010/ 05/25/troops-in-afghanistan-now-outnumber-those-in-iraq/. The total number of NATO troops as of November 2010 is 130,930—BBC News, “Afghan Troop Map: U.S. and NATO Deployments,” November 19, 2010, available www.bbc.co.uk/news/ world-south-asia-11795066. The total number of NATO trips in 2009 was 55,100— International Security Assistance Force, North American Treaty Organization, “ISAF Regional Commands and PRT Locations,” January 12, 836

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(IEDs). Consequently, civilian casualties have escalated significantly, with many going unreported. The majority of the public in the United States and NATO countries opposes ongoing war and troop involvement. Most Afghans want an end to decades of war and for foreign troops to leave. Since 2006, the steady increase of troops has fanned popular resentment at foreign troops and the corrupt Afghan government officials they support. More troops—both foreign and Afghan— has increased the number of violent attacks by insurgents and coalition forces alike and devoted precious resources to weapons rather than health care, education, and community development. The war has expanded to Pakistan as well. Armed insurgent groups operate on both sides of the Afghanistan-Pakistan border, and the United States has greatly increased unmanned drone strikes in remote Pakistani villages. Very little effort is made to account for civilian casualties from these strikes, and some bombings are based on faulty intelligence. Such remote bombings—especially in noncombat zones—create widespread resentment among the families and communities hit, making them a recruiting tool for armed groups. These attacks in noncombat zones are similar to targeted assassinations or extrajudicial killings that are strongly prohibited under international law and sharply criticized by the United Nations Special Rapporteur on Extrajudicial killings and numerous human rights advocates. It sets a disturbing precedent for governments to take the law into their own hands. For more than 30 years, governments and armed groups have pumped billions of dollars in weapons into Afghanistan with bitter consequences for the people. The continuing militarization of Afghan society has taken significant resources away from diplomatic and development work in a deeply impoverished, war-torn land. United Methodists have long expressed concern that those who suffer the most in war are women and children. Indeed, Afghanistan has one of the highest infant2 and maternal mortality3 rates, and average life expectancy is mid-40s. While each 2009, available: www.nato.int/isaf/docu/epub/pdf/placemat_archive/isaf_ placemat_090112.pdf. 2. Department of Economic and Social Affairs, Population Division, World Population Prospects: The 2006 Revision, New York: United Nations, 2007, available: www.un.org/esa/population/publications/wpp2006/WPP2006_Highlights_rev. pdf, see Table A.18. 3. World Health Organization, Trends in Maternal Mortality: 1990 to 2008, Geneva, Switzerland: WHO, 2010, available: <http://whqlibdoc.who.int/ publications/2010/9789241500265_eng.pdf>, see Annex 1. 837

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year the United States and other governments devote over $100 billion dollars to weapons and soldiers,4 one in four Afghan children still will not reach the age of 5.5 By contrast, for more than 45 years United Methodists and other humanitarian organizations, in partnership with local Afghans, have supported health care and community development work in Afghanistan. The United Methodist Social Principles recognize that “Conflicts and war impoverish the population on all sides, and an important way to support the poor will be to work for peaceful solutions” (¶163E). United Methodists also recognize that women have long taken the lead in calling and working for peace. In October 2001, Women’s Division directors adopted a resolution that asked United Methodist Women to: “Urge the president to use diplomatic means to bring the perpetrators of terrorist acts to justice and to end the bombing of Afghanistan.” We recall the words of US representative Barbara Lee (California) in September 2001, who was the lone voice at that time in the US government to question military action against Afghanistan. She warned in a House of Representatives floor speech on September 14, 2001, “If we rush to launch a counterattack, we run too great a risk that women, children, and other noncombatants will be caught in the crossfire. . . . [W]e must be careful not to embark on an open-ended war with neither an exit strategy nor a focused target. We cannot repeat past mistakes.” We confess that years of war and pumping of weapons into Afghanistan, along with years of silence by too many of us in churches, has not served the needs of people—in Afghanistan or at home—but rather prolonged a cycle of militarism, violence, and suffering. Today the United States as 5 percent of the world’s population devotes almost the same amount of resources to military spending as the other 95 percent of the world combined.6 Forty-five years ago, the Rev. Dr. Martin Luther King, Jr. warned that “a nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching 4. Amy Belasco, The Cost of Iraq, Afghanistan, and Other War on Terror Operations Since 9/11, Washington, DC: Congressional Research Service, 2011, available: www. fas.org/sgp/crs/natsec/RL33110.pdf , see Table 1, p. 3. 5. World Population Prospects, see Table A.19. 6. Christopher Hellman and Travis Sharp, “The FY 2009 Pentagon Spending Request,” Center for Arms Control and Non-Proliferation, February 22, 2008, available: http://armscontrolcenter.org/policy/securityspending/articles/fy09_ dod_request_global. 838

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spiritual death” (“Beyond Vietnam” speech, April 4, 1967). We are haunted by the prophet Habakkuk’s lament, “Their own might is their god!” (Habakkuk 1:11 NRSV). May we find the courage to join with Afghans and neighboring Pakistanis and all who seek to transform today’s glut of swords into iron plows. In November 2009, 79 United Methodist bishops signed an open letter to the US president calling on him to turn from military escalation “to set a timetable for the withdrawal of all coalition forces by the end of 2010.” Our long-standing conviction that “war is incompatible with the teachings and example of Christ” and our call into discipleship as peacemakers have led us in our Social Principles to declare, “We oppose unilateral first/preemptive strike actions and strategies on the part of any government” (The Book of Discipline of the United Methodist Church, 2008, ¶ 165C). Now in the ongoing war in Afghanistan we must also challenge any preemptive arguments for prolonging war and militarization of the society. The argument that more than $100 billion per year should be devoted to waging war in the hopes of “denying a future safe haven to terrorists” when those same funds devoted to meeting the Millennium Development Goals in health care would save tens of thousands of lives across the globe is neither moral, sustainable, nor realistic. We offer the following points for reflection and action as we seek to live out our Christian vocation as peacemakers: 1. Urge prompt and complete withdrawal of US/NATO forces as a necessary step toward demilitarizing the region and promoting Afghan-led peace talks among all parties. We urge an immediate unilateral cease-fire, an end to night raids, and an end to bombings as initial confidence-building steps toward demilitarization and reconciliation. We support peace that includes Afghan women in all negotiations in a substantive way. 2. We call for an immediate end to drone strikes in Afghanistan and Pakistan, which have escalated exponentially since 2008. We support full and independent investigations into all such bombings to account for civilian casualties. 3. End the militarization of Afghanistan. Most US foreign aid to Afghanistan currently goes to training, equipping, and funding the Afghan National Army, the Afghan National Police, and to private security contractors. Foreign aid has 839

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helped train several hundred thousand Afghan men as soldiers and police while funding training for only 2,500 Afghan midwives.7 This is neither just nor sustainable in the short or long term. Lasting human security and stability in Afghanistan will come through diplomacy, education, and health care, not more weapons, more police, and more soldiers. We urge an end to all arms shipments from all sources. Shifting resources from military spending and training to health and education, where many more women work, is one of the best ways of supporting and empowering Afghan women’s leadership. We recognize and commit our support to the creative ways Afghan women are organizing and working in their communities despite war and conflict. Ongoing war in Afghanistan costs $100+ billion per year. It costs $1 million per year for each US soldier serving in Afghanistan.8 These funds are beating plowshares, classrooms, and hospitals into weapons. Teachers, firefighters, and other public employees are facing layoffs in part because the US government keeps redirecting tax dollars from local communities to war overseas. Each dollar spent on war in Afghanistan is taken from women and children and communities in the United States and around the world. War spending endangers civilians in Afghanistan, Pakistan, and the home countries of US/NATO forces. Military spending should be shifted to humanitarian work that is not at all connected with any military forces. Humanitarian work should be nonpolitical and not connected with any of the warring parties. Nongovernmental organizations report that health and education work in highly militarized areas is now far more dangerous for internationals and Afghans alike, and many parts of the country are no longer accessible for aid workers. We call for an end to Provincial Reconstruction Teams and a strict separation of humanitarian work from military operations as called for in the International Red Cross and Red Crescent Code of Conduct.

7. Abby Sugrue, “Afghan Mothers Delivered into Good Hands,” USAID Frontlines, January 2011, available: www.usaid.gov/press/frontlines/fl_jan11/ FL_jan11_AFmothers.html. 8, Christopher Drew, “High Costs Weigh on Troop Debate for Afghan War,” New York Times, November 14, 2009, available: www.nytimes.com/2009/11/15/ us/politics/15cost.html.) 840

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The apostle Paul reminds us, “God is not mocked. A person will harvest what they sow” (Galatians 6:7). Corruption is best challenged by “first examining the log in our own eye” (Matthew 7:3, paraphrase). We urge cutting off the source of funds for bribes. The huge amounts of foreign money flowing into Afghanistan are largely diverted by warlords and private contractors (both international and Afghan). US forces end up subcontracting warlords to secure the vast military supply line. According to US Representative John Tierney’s (Massachusetts) June 2010 congressional report “Warlord, Inc.: Extortion and Corruption Along the U.S. Supply Chain in Afghanistan,” $400 million per year of US security funding ends up in the hands of the Taliban—more than they get from drug sales. Military contractors and defense corporations (e.g., Blackwater/Xe Services LLC, Dyncorp, Halliburton, Lockheed, etc.) are among the most unaccountable actors in Afghanistan. Cut off funding for private security contractors, as it masks the level of US war spending and personnel in Afghanistan, Iraq, and elsewhere. ACTIONS Urge all United Methodists to:

Call for a “swords into iron plows” approach in government spending and to develop church and peacemaker alliances with local governments to press national governments to redirect money from war spending to meet human needs. Many young people facing unemployment are being targeted by the military for recruitment. Support peace education, provide counseling on selective conscientious objection, and offer alternative service education options for all high school students, with an emphasis on impoverished communities. Support veterans, families of veterans, and Afghan civilians facing post-traumatic stress disorder (PTSD). It has been reported that in 2009 and 2010 more US veterans and active duty soldiers died from suicide than were killed in combat. Raise awareness about the high number of suicides, the increase in domestic violence, and other destructive behaviors brought on by war-related trauma. Support full funding of health care, especially mental health care and traumatic brain injury (TBI), for all affected by war. 841

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The war has been used to justify ongoing war spending and increasing repressive measures that stifle dissent and encourage racial profiling of Arab and Muslim people in many countries (see other General Conference resolutions: “Taking Liberties: On the Stifling of Dissent” and “Prejudice against Muslims”). We call on United Methodists to stand with communities facing discrimination and urge all governments to restrain their use of measures that increase racial profiling and scapegoating. Support regional negotiations and diplomacy throughout Central/South Asia with all parties to build cooperation. We support and encourage our partners to monitor that women’s leadership is central in these negotiations; women must be involved in all peace negotiations, and this participation must be real and not simply a token gesture. The United Nations Security Council Resolution 1325 adopted on October 31, 2000, directly calls for women to participate equally and fully in all levels of peacemaking and decision making, from conflict prevention and mitigation to postconflict recovery and transformation. It also calls to end impunity against those who commit violence against women. Durable peace, security, and reconstruction in Afghanistan will not occur without the direct participation of all in the society, including women, who represent half of the population. ADOPTED 2012

See Social Principles, ¶ 165C.

6129. The United Methodist Church and Peace Longing for safety is a feeling that all human beings share with one another. . . . The way to real peace and security is reconciliation. We will not attain full reconciliation between all peoples before God’s final consummation because the forces of evil and destruction are still at work in the hearts of human beings and in their relationships. But we are called to be peacemakers and ministers of reconciliation until our Lord comes. (In Search of Security, Council of Bishops Task Force on Safety and Security) “Peace is not simply the absence of war, a nuclear stalemate or combination of uneasy cease-fires. It is that emerging dynamic 842

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reality envisioned by prophets where spears and swords give way to implements of peace (Isaiah 2:1-4); where historic antagonists dwell together in trust (Isaiah 11:4-11); and where righteousness and justice prevail. There will be no peace with justice until unselfish and informed life is structured into political processes and international arrangements” (Bishops’ Call for Peace and the Self-Development of Peoples). The mission of Jesus Christ and his church is to serve all peoples regardless of their government, ideology, place of residence, or status. Surely the welfare of humanity is more important in God’s sight than the power or even the continued existence of any state. Therefore, the church is called to look beyond human boundaries of nation, race, class, sex, political ideology, or economic theory and to proclaim the demands of social righteousness essential to peace. The following are interrelated areas that must be dealt with concurrently in a quest for lasting peace in a world community. I. Disarmament The arms race goes on. However, the danger of a holocaust remains as long as nations maintain nuclear weapons. Meanwhile, millions starve, and development stagnates. Again and again, regional tensions grow, conflicts erupt, and outside forces intervene to advance or protect their interests without regard to international law or human rights. True priorities in national budgeting are distorted by present expenditures on weapons. Because of fear of unemployment, desire for profits, and contributions to the national balance of payments, the arms industry engenders great political power. Arms-producing nations seek to create markets, then vie with one another to become champion among the arms merchants of the world. Food, health, social services, jobs, and education are vital to the welfare of nations. Yet their availability is constantly threatened by the overriding priority given by governments to what is called “defense.” We support initiatives in every part of the world that move toward the goal of disarmament. This demands a radical reordering of priorities coupled with an effective system of international peacemaking, peacekeeping, and peace building. The church must constantly keep that goal before peoples and 843

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governments. In particular, we support the abolition of nuclear weapons. We affirm the prophetic position of our bishops who said in their statement In Defense of Creation: “We say a clear and unconditional ‘NO’ to nuclear war and to any use of nuclear weapons. We conclude that nuclear deterrence is a position that cannot receive the church’s blessing.” Accordingly, we reject the possession of nuclear weapons as a permanent basis for securing and maintaining peace. Possession can no longer be tolerated, even as a temporary expedient. We call upon all nations that possess nuclear weapons to renounce these vile instruments of mass destruction and to move expeditiously to dismantle all nuclear warheads and delivery vehicles. As a first step, we support all movement to ban the “first strike” policy from all North Atlantic Treaty Organization (NATO) doctrine. We support the Comprehensive Nuclear Test Ban Treaty and the Nuclear Non-Proliferation Treaty. We call upon all nations to become signatories of these important treaties and to abide by their provisions. At the same time, nations must provide for more secure control of weapons-grade nuclear materials. It is clear deterrence comes from international controls on materials from which bombs are made. We support the concept of nuclear-free zones where governments or peoples in a specific region band together to bar nuclear weapons from the area either by treaty or declaration. The United Methodist Church affirms its commitment to a nuclearfree Pacific. As Christian people committed to stewardship, justice, and peacemaking, we oppose and condemn the use of the Pacific for tests, storage, and transportation of nuclear weapons and weapons-delivery systems and the disposal of radioactive wastes. We further affirm the right of all indigenous people to control their health and well-being. World public opinion justly condemns the use of chemical or biological weapons. Governments must renounce the use of these particularly inhumane weapons as part of their national policy. We support universal application of the Chemical Weapons Convention and the Biological Weapons Convention. We support treaty efforts to ban the development, trade, and use of weapons that are inhumane, are excessively injurious, and have indiscriminant effects. Such weapons include land mines, booby traps, weapons with nondetectable fragments, incendiary weapons, dirty bombs, cluster bombs, and blinding laser weapons. 844

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We call upon all nations to sign and abide by the Convention on the Prohibition of the Use, Stockpiling, Production, and Transfer of Anti-Personnel Mines and on Their Destruction. We are also concerned about the use of inhumane weapons by civilian or military police. Hollow-point (â&#x20AC;&#x153;dumdumâ&#x20AC;?) or other bullets designed to maim are not acceptable weapons for use by civilian or military forces. We support measures that outlaw use of such weapons at all levels. We affirm peoplesâ&#x20AC;&#x2122; movements directed to abolition of the tools of war. Governments must not impede public debate on this issue of universal concern. II. Democracy and Freedom Millions of people still live under oppressive rule and various forms of exploitation. Millions more live under deplorable conditions of racial, sexual, religious, and class discrimination. In many countries, many persons, including Christians, are suffering repression, imprisonment, and torture as a result of their efforts to speak truth to those in power. Action by governments to encourage liberation and economic justice is essential but must be supported by parallel action on the part of private citizens and institutions, including the churches, if peaceful measures are to succeed. Unless oppression and denial of basic human rights are ended, violence on an increasing scale will continue to erupt in many nations and may spread throughout the world. The human toll in such conflicts is enormous, for they result in new oppression and further dehumanization. We are concerned for areas where oppression and discrimination take place. We, as United Methodist Christians, must build the conditions for peace through development of confidence and trust between peoples and governments. We are unalterably opposed to those who instill hate in one group for another. Governments or political factions must not use religious, class, racial, or other differences as the means to achieve heinous political purposes. This concern extends to all situations where external commercial, industrial, and military interests are related to national oligarchies that resist justice and liberation for the masses of people. It is essential that governments which support or condone these activities alter their policies to permit and enable people to achieve genuine selfdetermination. 845

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III. The United Nations International justice requires the participation and determination of all peoples. We are called to look beyond the “limited and competing boundaries of nation-states to the larger and more inclusive community of humanity” (Bishops’ Call for Peace and the Self-Development of Peoples). There has been unprecedented international cooperation through the United Nations and its specialized agencies as they have worked to solve international problems of health, education, and the welfare of people. The United Nations Children’s Fund (UNICEF) is one of the agencies that has been successful in this area. These achievements are to be commended. However, in other areas, political considerations have diminished the support needed for the United Nations to achieve its goals. Many nations, including the most powerful, participate in some programs only when such action does not interfere with their national advantage. We believe the United Nations and its agencies must be supported, strengthened, and improved. We recommend that Christians work for the following actions in their respective nations: • The Universal Declaration of Human Rights is a standard of achievement for all peoples and nations. International covenants and conventions that seek to implement the Declaration must be universally ratified. • Peace and world order require the development of an effective and enforceable framework of international law that provides protection for human rights and guarantees of justice for all people. • Greater use should be made of the International Court of Justice. Nations should remove any restrictions they have adopted that impair the court’s effective functioning. • The industrialized world must not dominate development agencies. We support efforts to make controlling bodies of such agencies more representative. • W e support the development and strengthening of international agencies designed to help nations or peoples escape from domination by other nations or transnational enterprises. 846

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• E conomic and political considerations greatly affect issues of food, energy, raw materials, and other commodities. We support efforts in the United Nations to achieve new levels of justice in the world economic order and work for the realization of the United Nations Millennium Development Goals. [See Res. #6025, “Globalization and Its Impact on Human Rights and Human Dignity.”] • We support the concept of collective action against threats to peace. Wars fought in the search for justice might well be averted or diminished if the nations of the world would work vigorously and in concert to seek changes in oppressive political and economic systems. IV. World Trade and Economic Development

The gap between rich and poor countries continues to widen. Human rights are denied when the surpluses of some arise in part as a result of continued deprivation of others. This growing inequity exists in our own communities and in all our nations. Our past efforts to alleviate these conditions have failed. Too often these efforts have been limited by our own unwillingness to act or have been frustrated by private interests and governments striving to protect the wealthy and the powerful. In order to eliminate inequities in the control and distribution of the common goods of humanity, we are called to join the search for more just and equitable international economic structures and relationships. We seek a society that will assure all persons and nations the opportunity to achieve their maximum potential. In working toward that purpose, we believe these steps are needed: • Economic systems structured to cope with the needs of the world’s peoples must be conceived and developed. • Measures that will free peoples and nations from reliance on financial arrangements that place them in economic bondage must be implemented. • Policies and practices for the exchange of commodities and raw materials that establish just prices and avoid damaging fluctuations in price must be developed. • Control of international monetary facilities must be more equitably shared by all the nations, including the needy and less powerful. 847

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• A greements that affirm the common heritage principle (that resources of the seabed, subsoil, outer space, and those outside national jurisdiction are the heritage of humanity) should be accepted by all nations. • Multilateral, rather than bilateral, assistance programs should be encouraged for secular as well as religious bodies. They must be designed to respond to the growing desire of the “developing world” to become self-reliant. • Nations that possess less military and economic power than others must be protected, through international agreements, from loss of control of their own resources and means of production to either transnational enterprises or other governments. These international policies will not narrow the rich-poor gap within nations unless the powerless poor are enabled to take control of their own political and economic destinies. We support people’s organizations designed to enable the discovery of local areas of exploitation and development of methods to alleviate these problems. Economic and political turmoil within many developing nations has been promoted and used by other powers as an excuse to intervene through subversive activities or military force in furtherance of their own national interests. We condemn this version of imperialism that often parades as international responsibility. We support the United Nations’ efforts to develop international law to govern the sea and to ensure that the world’s common resources will be used cooperatively and equitably for the welfare of humankind. We urge the appropriate boards and agencies of The United Methodist Church to continue and expand efforts to bring about justice in cooperative action between peoples of all countries. V. Peace Research, Education, and Action The 1960 General Conference established the landmark study “The Christian Faith and War in the Nuclear Age.” That study said, “The Christian Church and the individual must accept responsibility for the creation of a climate of opinion in which creative changes can occur.” It called work for these creative alternatives “our mission field as we live as disciples of the Prince of Peace.” In a more recent study by the Task Force on Safety and 848

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Security on the Council of Bishops, “In Search of Security,” they asserted that “fear causes us to accumulate weapons and to devote all too much of our resources to the goal of deterring our supposed enemy. Paradoxically enough, it is the special temptation of the strong and the rich to overreact in this way. This blocks resources that could be used much more creatively for development and social justice around the world.” In order to create such a climate of conciliation and compromise, we call upon The United Methodist Church, including its agencies and institutions of higher education, in the light of its historical teachings and its commitment to peace and self-development of peoples, to: 1. seek the establishment of educational institutions devoted to the study of peace; 2. develop alternatives to vocations that work against peace, and support individuals in their quest; 3. explore and apply ways of resolving domestic and international differences that affirm human fulfillment rather than exploitation and violence; 4. affirm and employ methods that build confidence and trust between peoples and countries, including training in multicultural understanding and appreciation of differences, rejecting all promotion of hatred and mistrust; 5. continue to develop and implement the search for peace through educational experiences, including church school classes, schools of Christian mission, and other settings throughout the church; and 6. encourage local churches and members to take actions that make for peace and to act in concert with other peoples and groups of goodwill toward the achievement of a peaceful world. ADOPTED 1984 AMENDED AND READOPTED 2000 AMENDED AND READOPTED 2008 RESOLUTION #6094, 2008 BOOK OF RESOLUTIONS RESOLUTION #338, 2004 BOOK OF RESOLUTIONS RESOLUTION #318, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, C.

6130. A Call for Peace March Whereas, The Book of Resolutions contains “Korea: Peace, Justice, and Reunification,” a comprehensive resolution on Korea’s peace, 849

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first adopted in 1988 and then amended and readopted in 2000, 2004, and 2008; and Whereas, the year 2013 marks the 60th anniversary of the armistice of the Korean War; and Whereas, the cycle of 60 years marks a new beginning in Asia, a concept similar to the biblical Jubilee; Be it resolved, that The United Methodist Church proclaim the message of God’s peace and reconciliation in the Korean Peninsula on July 27, 2013 on the 60th anniversary of the armistice of the Korean War and recommend the following actions: a. Organize a peace march at the Demilitarized Zone in Korea on July 27, 2013, led by United Methodist episcopal leaders. b. Organize a peace march in Washington D.C. on July 27, 2013. c. Seek the support for these peace marches from the Korean Methodist Church, the World Methodist Council, the National Council of the Churches of Christ in the USA, and the World Council of Churches. d. Organize a task force for peace in Korea to prepare for these peace marches. ADOPTED 2012

See Social Principles, ¶165.

6131. Political and Social Unrest We, the people of The United Methodist Church, affirm that terrorist activities and harmful radical religious opinions, especially in developing countries, are the consequences of serious social cleavages (i.e. poverty, oppression due to conflict, discrimination, segregation). Furthermore, we strongly oppose an exclusive religious ideology of any faith that fails to recognize the humanity of all people. We, the people of The United Methodist Church, agree that within the global community there exist instances where the natural rights of citizens are not upheld. Infringements on these rights as well as instances of political injustice within nations are cause for political unrest and instability. Such events lead to personal and social unrest, leading to violence and war. Whereas the church’s stance is to combat violence and war peaceably, it 850

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is the responsibility of the church to take action against such infringements and injustices. ADOPTED 2008 RESOLUTION #6096, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C, D.

6132. Young People’s Statement on War and Peace Whereas, we believe that war exacts an especially high toll on young people; Therefore, let it be resolved, that we join the young people in calling for the preservation of youth around the world and support the Young People’s Statement on War and Peace. Young People’s Statement on War and Peace We are the young people of The United Methodist Church. We hear God’s clear call to be instruments of peace in all corners of the world. We are among those sent to the front lines of every war, by every nation and organization that chooses to engage in war. We are among those who pay the price of military action at the expense of our education, our health care, and our security. We are among those most affected by the insidiousness of war: • damage to our bodies • damage to our psyches • damage to our communities • damage to our spirits and yet, We are among those with the least representation in decisionmaking bodies around the world. We strongly support our brothers and sisters who so bravely stand up for our protection, while strongly rejecting the policies that unnecessarily risk their lives and rob them of their youth. We strongly affirm The United Methodist Church’s stance on war and peace, as stated in The Social Principles, ¶ 165C. We empower all young people around the world to actively work for peace within their churches, their communities, and our world. We are the young people of The United Methodist Church. 851

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We affirm God’s clear call to be instruments of peace in all corners of the world. ADOPTED 2008 RESOLUTION #6097, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C.

6133. In Defense of International Law and Cooperation: Cornerstone of Multilateralism “If anyone says, I love God, and hates a brother or sister, he is a liar, because the person who doesn’t love a brother or sister who can be seen can’t love God, who can’t be seen. This commandment we have from him: Those who claim to love God ought to love their brother and sister also” (1 John 4:20-21). “Justice and Law—Persons and groups must feel secure in their life and right to live within a society if order is to be achieved and maintained by law. We denounce as immoral an ordering of life that perpetuates injustice and impedes the pursuit of peace. Peoples and nations feel secure in the world community when law, order, and human rights are respected and upheld. . . . We commend the efforts of all people in all countries who pursue world peace through law. We endorse international aid and cooperation on all matters of need and conflict . . . Bilateral or multilateral efforts outside of the United Nations should work in concert with, and not contrary to, its purposes” (Social Principles, ¶ 165D). At the beginning of the 21st century, the world is faced with an unprecedented global environmental crisis and a devastated global economy increasingly unequal and exploitative, the pandemic of HIV/AIDS, the spread of weapons of mass destruction, terrorist actions that recognize no borders, and gross violations of human rights and humanitarian law. No country can develop solutions to these grave concerns alone. Unfortunately, the United States maintains global military dominance and the right of a preemptive military attack against any country it regards as a current or even a potential future threat. The USA: 1. devotes more than $1 billion a day to military spending and has the largest number of military bases around the world. 852

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The USA has abrogated the Anti-Ballistic Missile (ABM) Treaty and squanders billions in chasing the illusion of national missile defense. It has refused to ratify the Treaty to Ban Land Mines; 2. has the largest nuclear arsenal and has undermined the Nuclear Non-Proliferation Treaty and the Comprehensive Test Ban Treaty while expressing support for testing new nuclear weapons and refusing to rule out a nuclear first strike against nonnuclear nations; 3. treated human rights as an obstacle to rather than an essential component of civic security at home and abroad. Suspended US support for the UN’s family planning programs and balked at supporting the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) and the Convention on the Rights of the Child. Walked out on the World Summit against Racism, Racial Discrimination, and Xenophobia. 4. withdrew from global efforts to curb global warming thru the Kyoto Protocol on reducing carbon emissions. 5. rejected UN Security Council resolutions supported by previous administrations that provide a framework for conflict resolution containing strict security guarantees for both Israel and the Palestinians. Therefore, The United Methodist Church urges United Methodists to take seriously the question, “If a person has material possessions and sees a brother or sister in need and that person doesn’t care—how can the love of God remain in him? Little children, let’s not love with words or speech but with action and truth” (1 John 3:17 and 18). While this resolution addresses primarily the United States because of its position of power in the world, we call on United Methodist churches in all countries of the world to work in their own countries and together to advocate for their countries to work in defense of international law and cooperation, through multilateral efforts to be witnesses of God’s love for all humanity by promoting the eradication of poverty, sustainable development, justice, human rights, and peace around the world. We therefore recommend: 1. that The United Methodist Church, including its agencies and institutions of higher education, find ways to implement the resolutions from The Book of Resolutions of The United Methodist Church that 853

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encourage local churches and members to take actions that make for peace and to act in concert with other peoples and groups of goodwill toward the achievement of a peaceful world, and b. remind United Methodists that “The indivisibility of human rights underscores the understanding that freedom is hollow without food, that justice without jobs is like a clanging cymbal, and liberty is a sham when people do not have land to inhabit and farm.” [From Resolution #6025, “Globalization and Its Impact on Human Dignity and Human Rights”] 2. that United Methodists urge the governments of their countries: a. to commit themselves to the fundamental principle of international justice—that no country is above international law; b. to increase its commitment to multilateralism including the UN security system, while urging UN action against threats to peace; c. to renew efforts to mobilize a global consensus and global action against all forms of terrorism at home and around the world; d. to strengthen multilateral, verifiable arms control regimes that aim to curb weapons of mass destruction and their delivery systems, while at the same time promoting nuclear disarmament and international demilitarization. Extend treaties to ban cluster bombs, carbon filament bombs, depleted uranium, and herbicides; e. to exercise leadership for protection of the environment through the ratification of the Kyoto Protocol and other international environmental agreements while protecting existing multilateral environmental agreements from challenges by free trade agreements; f. to increase the Global Fund to fight AIDS, tuberculosis and malaria as well as other efforts to respond to the AIDS pandemic; g. to ratify and enforce the new International Criminal Court, which judges individuals and groups of individuals who commit crimes against humanity; and h. to expand the international human rights regime by ratifying such key international human rights treaties 854

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such as the Covenant on Economic, Social and Cultural Rights; the International Labor Organizations core labor rights conventions; the Convention on the Elimination of All Forms of Discrimination Against Women and the Convention on the Rights of the Child. 3. that the General Board of Global Ministries and the General Board of Church and Society, in consultation with each other, develop resources on the concerns described above, including a theological perspective and strategies for advocacy by United Methodists. 4. that United Methodist churches, in all countries who belong to the G8, work in their own countries and together to advocate for their countries to work in defense of international law and cooperation, through multilateral efforts to be witnesses of God’s love for all humanity by promoting the eradication of poverty, sustainable development, justice, human rights and peace around the world. ADOPTED 2004 REVISED AND READOPTED 2008 RESOLUTION #6098, 2008 BOOK OF RESOLUTIONS RESOLUTION #340, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6134. In Support of the United Nations Preamble The world needs a new vision, a vision of peace rooted in justice, a vision of a world bound together in intentional community dedicated to the well-being of all people and all creation. The United Nations, however limited, represents the best efforts made so far by governments and peoples of the world toward such a vision. The Christian faith and community are rooted in theological understanding that is global by its very nature. The foundation for the church’s involvement in the quest for world peace and justice can be found in the following biblically based beliefs: (1) the transcending sovereignty and love of God for all creation and the expression of that love in the Incarnation of Jesus Christ, whose mission was to reveal understanding about that divine 855

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presence, to proclaim a message of salvation, and to bring justice and peace; (2) the unity of creation and the equality of all races and peoples; (3) the dignity and worth of each person as a child of God; and (4) the church, the body of believers, whose global mission of witness, peacemaking, and reconciliation testifies to God’s action in history. The world is the responsibility of each of our communities where the securing of justice for one individual, one community, one nation contributes to the securing of justice and peace for all. To work for justice and peace for all is to affirm God’s promise of the fullness of life: “The earth is the Lord’s and the fulness thereof” (Psalm 24:1 KJV); “I came so that they could have life— indeed, so that they could live life to the fullest” (John 10:10b). The United Methodist Church, therefore, reaffirms its support for the United Nations and calls upon all governments to fully support the United Nations in the fulfillment of its charter and in its highest calling to work for peace and justice for all the world’s people. Furthermore, The United Methodist Church affirms the following principles as Pillars of Peace for the 21st Century: 1. Political Accountability. Peace rooted in justice requires increased political collaboration and accountability within the United Nations system, and among regional bodies, governments, local authorities, peoples’ organizations, and global economic structures to seek the common good and equality for all. 2. Economic Accountability. Peace rooted in justice requires increased moral, ethical, and legal accountability at all levels from governments, financial institutions, multilateral organizations, transnational corporations, and all other economic actors to seek a just, participatory, and sustainable economic order for the welfare and well-being of all people and all creation. 3. Legal Accountability. Peace rooted in justice requires a comprehensive international legal system, capable of change as conditions require, in order to prevent and resolve conflicts, to protect rights, to hold accountable those who disturb peace and violate international law, and to provide fair and effective review and enforcement mechanisms. 4. Liberation and Empowerment. Peace rooted in justice requires the participation of vulnerable and marginalized groups who are seeking to promote justice and peace in those mechanisms capable of redressing the causes and consequences of injustice and oppression. 856

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5. Peace and Conflict Resolution. Peace rooted in justice requires the nurturing of a culture of peace in homes, communities, religious institutions, nations, and across the world; the use of nonviolent means of resolving conflict; appropriate systems of common security; and the end of the unrestrained production, sale and use of weapons worldwide. 6. Human Dignity and Rights. Peace rooted in justice requires respect for the inherent dignity of all persons and the recognition, protection, and implementation of the principles of the International Bill of Human Rights so that communities and individuals may claim and enjoy their universal, indivisible, and inalienable rights. 7. Preservation of the Environment. Peace rooted in justice requires a commitment to long-term sustainability of the means of life, and profound reorientation of economic systems and individual lifestyles to support ecological justice for human communities in harmony with the whole of creation. Policy Base 1. NCCC* Policy Statement: “The United Nations and the World Community,” adopted May 4, 1977. 2. NCCC Policy Statement: “The National Council of Churches Views Its Task in Christian Life and Work,” adopted May 16, 1951. 3. NCCC Policy Statement: “Statement on the International Situation,” adopted January 17, 1951. 4. Federal Council of Churches Statement: “Six Pillars of Peace,” 1943. *National Council of the Churches of Christ in the USA (website: http:// ncccusa.org) ADOPTED 1992 REVISED AND READOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #6099, 2008 BOOK OF RESOLUTIONS RESOLUTION #326, 2004 BOOK OF RESOLUTIONS RESOLUTION #307, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165A, B, C, D.

6135. Korea: Peace, Justice, and Reunification Christians in Korea have spoken about the urgency of the reunification of their nation. Celebrating one hundred years of 857

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Korean Methodism in 1985, the Korean Methodist Church, in its Centennial Statement, said: “Faced as we are with the forty years’ tragic division of the Korean peninsula, we express our longing for unification of the nation in any form possible through peaceful means in the earliest possible time. This must be done through establishing a democratic political structure based upon freedom and human rights, and must be fulfilled by working toward the establishment of a just society built for the sake of the people. Therefore, we reject any form whatever of dictatorship. Deploring the long history of our nation in which the reality has been the sacrifice of our country’s political life, and now with a definite sense of national self-determination which rejects any domination by the superpowers, we disavow any form of war or the taking of life, and commit the whole strength of the Korean Methodist Church to the peaceful reunification of our country.” For the nation of Korea, divided for more than fifty years, justice, peace, and reconciliation are tragically overdue. In 1945 just before the end of World War II, the United States proposed and the Soviet Union agreed to the division of Korea. The division was to have been temporary to facilitate the surrender of Japanese troops in Korea. More than four decades later the country is still divided into the Republic of Korea (ROK) and the Democratic People’s Republic of Korea (DPRK). The enmity between the superpowers has been played out in the Korean tragedy of war and death, dictatorship and militarization, separation of one people into two hostile camps and divided families with no contact at all. All members of the body of Christ, but especially Christians in the United States, have a special responsibility to support the Korean people in their attempts to build democracy, reduce tension, create trust on the Korean peninsula, heal the divisions, and reunite their country. The threat to peace remains critical with the world’s fifth and sixth largest armies facing each other across the Demilitarized Zone. In many ways, the Korean people, north and south, have expressed their strong desire for reunification. Since 1984, there have been official contacts and conversations on economic and humanitarian issues between ROK and DPRK. Emergency assistance by the DPRK and the ROK following devastating floods in the south and floods and drought in the north was offered and accepted by each other. The first government-sponsored exchange 858

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of visits between divided family members occurred in 1985. Thousands of overseas Koreans were able to visit their family members in the DPRK. Christians from north and south met in 1986 in Glion, Switzerland, as part of an ecumenical process on peace and the reunification of Korea led by the World Council of Churches. In 1987, both sides offered proposals to lower military tensions on the peninsula. In June 2000, an unprecedented historic summit between North and South Korean leaders took place in Pyongyang, DPRK. President Kim Dae Jung and Chairman Kim Jong Il pledged themselves to work toward Korean reunification. Since the summit, both Koreas have had numerous exchanges such as reunions of separated families, ministerial level talks, and other economic, social, cultural, and sports exchanges including reconnection of railways and roads through the Demilitarized Zone. The relationship between the United States and the DPRK, however, has deteriorated due to the issues related to the DPRKâ&#x20AC;&#x2122;s violation of nuclear proliferation since 2001. It has turned out that both signatories of the 1994 Agreed Framework have violated the mandates of the agreement. It is most desirable that the United States and the DPRK, through direct negotiations, redraft or update the 1994 Agreement encompassing all vital matters of interest to both sides including DPRKâ&#x20AC;&#x2122;s nuclear proliferation issues and US recognition of the sovereignty and security of the DPRK. In 1991, the Agreement on Cooperation of Non-aggression and Exchange was adopted; and in 1992, a Non-nuclearization of the Peninsula was signed by both sides. In 1994, the United States and DPRK signed the Agreed Framework in reference to the DPRK nuclear programs and bilateral US-DPRK issues. The agreement stipulated that funds would be provided to the DPRK from the United States, Japan, and the Republic of Korea (South Korea) for the construction of two light-water electric power reactors. In addition, the US agreed to provide 500,000 tons of heavy oil annually to the DPRK. In return, the DPRK agreed to forego any further accumulation of fuel rods which could be used to produce atomic bombs. The Agreed Framework remains an important stabilizing element in the US-DPRK relations. It is one of the key tools of engagement by which DPRK uses incentives rather than threats to build inter-Korean and regional cooperation. In 1986, as a result of consultations in Korea, north and south, with Christians and government representatives, the National 859

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Council of the Churches of Christ in the USA (NCCCUSA) adopted an important policy statement on “Peace and the Reunification of Korea.” United Methodist representatives participated fully in the development of this statement, in consultations on peace and reunification, and in an official ecumenical delegation to North and South Korea in the summer of 1987. In support of the Korean people and in cooperation with partner Christian groups, it is recommended that The United Methodist Church, its members, local churches, annual conferences, and agencies undertake the following actions through intercession, education, public advocacy, and support of programs furthering justice, peace, and reconciliation: 1. Engage in prayer of penitence and petition with the Korean people and with Christians in the north and south, scarred and pained by the division of their nation and yearning for reunion, and support the efforts of the Korean Methodist Church, the National Council of Churches of Korea (ROK), and the Korean Christian Federation (DPRK) to seek peace and reconciliation. 2. Commend the policy statement on “Peace and the Reunification of Korea” of the National Council of the Churches of Christ in the USA (NCCCUSA), November 1986, to annual conferences and local churches for study and action. The policy statement affirms the desire of the Korean people for restoration of national unity and reunion of separated families, traces the history of division and hopeful steps toward change, and outlines Recommendations for Advocacy and Action in the areas of “Healing and Reconciliation,” “Peace With Justice,” and “New Directions for US Policy.” Recommendations 3, 4, and 5, which follow, are in line with the policy statement. 3. Participate in the ecumenical effort of the World Council of Churches (WCC) and NCCCUSA to facilitate the reunion of separated Korean families, including Korean residents in the US and their family members in the DPRK; 4. Urge all governments that have relations with the ROK or the DPRK, or both, to exercise their influence to further mediation, interchange, peace, and reunification. 5. Urge all governments involved to forthright commitment to the following policy directions in support of Korean efforts for peace and reunification: a. The peaceful reunification of Korea should be a formal US policy goal. 860

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b. A peace treaty should be signed among the nations involved to eliminate the threat of war, establish an enduring peace, and minimize tension in the Korean peninsula. The peace treaty, replacing the existing armistice treaty, should be based on the conditions of a Non-aggression Pact between the Republic of Korea and the Democratic Peopleâ&#x20AC;&#x2122;s Republic of Korea, with the full participation of the United States and the Peopleâ&#x20AC;&#x2122;s Republic of China, as well as other related countries. c. ROK and DPRK contacts should be encouraged; d. Bilateral diplomatic and human contacts between the United States and the DPRK should be enhanced. e. The US should negotiate to end the war and to seek a comprehensive peace settlement in Korea. 6. Continue to provide humanitarian aid to the DPRK through the World Food Program (WFP). This aid is directed to those persons most at risk and is monitored carefully. The WFP has developed productive working relationships with its DPRK counterparts and continues to push for more open access to the food distribution process. 7. Increase communication with the DPRK. Since 1986, the General Board of Global Ministries, in cooperation with the NCCCUSA, has been exchanging delegations with the ROK and DPRK for dialogue and support. Political, economic, social, and religious delegations are a high priority with the DPRK leadership. They provide Korean middle management with experience outside their country and a greater perspective regarding the situation between Korea and the rest of the developed world. Delegations from the DPRK can also be matched with exchange delegations to the DPRK, which allows US residents and others to see and understand what the country is like, share ideas, and have personal contact with Korean people. 8. Remove economic sanctions against the DPRK. Sanctions limit the engagement of the DPRK with the global market economy. Removing sanctions will also facilitate foreign investment in improving the DPRK production infrastructure. Because of economic and legal obstacles, development of foreign investment will be a difficult and long-term process, even without sanctions. Removing sanctions is a high priority with the DPRK leadership. 9. Continue to redraft or update policies to comply with the Agreed Framework, of which the most positive element is the 861

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US-DPRK relations, by supplying heavy fuel oil and supporting the ROK and Japanese financing for the Korea Peninsula Energy Development Office (KEDO) light-water reactors. 10. Encourage a consistent, bipartisan, and long-range US policy formulation regarding both North and South Korea. Policies that engage the ROK and DPRK governments effectively and promote change and moderation will stand a greater chance of resolving the present crisis and bringing the DPRK into the world community. 11. Urge the United Nations to look into the North Korean refugee situations arising from political and economic needs, as thousands of North Koreans are crossing the border seeking asylum in the neighboring countries. The United Nations should declare them refugees, assist them as they seek asylum and, also, provide humanitarian assistance. When these approaches can be taken, and most of them depend on US government policy decisions, there are still no guarantees that the crisis can be resolved. But it is quite clear that a US policy of isolation, sanctions and military buildup directed against the DPRK will stimulate North Korea to rely more on its military, even at the expense of the lives of its population, and may lead to another catastrophic war on the Korean peninsula. Continued engagement, steadfast negotiation, and careful cultivation of cooperative relationships with the appropriate DPRK organizations provide the only real opportunity for a positive resolution of the Korean stalemate. ADOPTED 1988 AMENDED AND ADOPTED 2000 AMENDED AND READOPTED 2004 READOPTED 2008 RESOLUTION #6100, 2008 BOOK OF RESOLUTIONS RESOLUTION #328, 2004 BOOK OF RESOLUTIONS RESOLUTION #309, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, C.

6136. Prayer for Military Personnel and for Peace in Iraq The prophet Micah reminds us that God calls nations to “beat their swords into iron plows and their spears into pruning tools,” and that nations will no longer “take up sword against nation; they will no longer learn how to make war” (Micah 4:3). 862

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The war in Iraq must end. It is a tragedy that wounds the heart of God. Thousands of lives have been lost, millions of Iraqis have fled their country, and hundreds of billions of dollars wasted in a war the United States initiated and never should have fought. A bipartisan US commission appointed by President Bush chaired by former Governor Tom Keane and former Representative Lee Hamilton established that: • No weapons of mass destruction were stored in Iraq; • There was no attempt on the part of the government of Saddam Hussein to purchase uranium from the nation of Niger; • There were no ties between Saddam Hussein and the events of September 11, 2001; • There were no ties between Saddam Hussein and al Qaeda. As people of Jesus Christ, the Prince of Peace, we pray for peace, stability, and freedom in Iraq. We believe the Iraqi people can and should ultimately determine how these will be achieved. It is time for the United States to end the conflict and withdraw US troops, to discontinue waging war, and to seek a peaceful political solution in concert with the international community. In recognition of the Church’s responsibility to work for peace, The General Conference of The United Methodist Church calls upon the US government to: 1. end the cycle of violence in Iraq by developing and implementing a plan for the immediate and safe withdrawal of US and partner coalition troops from the country; 2. work with Iraqis of good will, the United Nations, and nations in the Middle East to bring about a peaceful, long-term resolution to the conflict and rebuild Iraq; 3. commit US funds for the rebuilding of Iraq through a plan that ensures the participation of the Iraqis and gives them hope for their future; 4. provide adequate funding for US military personnel returning from Iraq and their families. We urge United Methodists throughout the world to pray for an immediate end to the war in Iraq and to speak out for public policies that promote peace, justice, and reconciliation. ADOPTED 2008 RESOLUTION #6101, 2008 BOOK OF RESOLUTIONS RESOLUTION #337, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, C. 863

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6137. Interfaith Advocacy in Support of Israel/Palestine Peace Whereas, it is the position of The United Methodist Church that all United Methodists should reach out to local synagogues, mosques, and Christian faith groups by engaging in interfaith and ecumenical dialogue on how to promote justice and peace in the Holy Land (â&#x20AC;&#x153;Opposition to Israeli Settlements in Palestinian Landâ&#x20AC;?; The Book of Resolutions of The United Methodist Church, 2008, pg. 832); and Whereas, in order to be productive, any such interfaith and ecumenical dialogue designed to lead to action relating to any specific advocacy position must take place in an atmosphere of mutual understanding and trust; and Whereas, establishing such mutual understanding and trust can, at times, appear almost unattainable in as much as various constituencies, even within The United Methodist Church as well as within other faith groups, support such a wide range of specific and often divergent advocacy steps designed to bring about a just peace in Israel/Palestine; and Whereas, mutual understanding and trust can be established, however, when all parties recognize that, from a moral and ethical standpoint, there is a single universal standard of human rights that applies to all stakeholders in every situation; and Whereas, interfaith and/or ecumenical dialogue on how best to promote justice and peace in the Holy Land can be most productive when it engages particular committees, task forces, or boards within faith communities that are committed to this universal standard of human rights and that are open to the principle of supporting an end to military aid to any country and/or group that commits human rights abuses; Therefore, be it resolved, that, in order to promote justice and peace in the Holy Land, the 2012 United Methodist General Conference supports the efforts of existing or newly formed conference-wide and/or locally based United Methodist and/ or interfaith or ecumenical committees, task forces, boards or agencies that are committed to engaging in ecumenical and interfaith dialogue leading to achieving common goals relating to Israel/Palestine. Such goals to include the recognition of a single universal standard of human rights that applies to all stakeholders and support for an end of military aid by any 864

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country, to those parties in the conflict that commit human rights abuses. ADOPTED 2012

See Social Principles, ¶ 165C.

6138. Pursue Formal Peace Talks in Philippines The Philippine Ecumenical Peace Platform (PEPP), the broadest ecumenical formation of church leaders advocating for the formal peace negotiations between the Government of the Philippines (GPH) and the National Democratic Front of the Philippines (NDFP), is alarmed over recent pronouncements of both sides that may not augur well for the continuation of the formal peace talks. After the spark of hope that was brought about by the GPHNDFP formal peace talks last February, which produced the February 21, 2011, Oslo Joint Statement, the recent pronouncements to the media from both GPH Peace Panel Chair Atty. Alex Padilla and NDFP Peace Panel Spokesperson, Fidel Agcaolli, bodes for another postponement of the formal talks. The talk was postponed already last June and they feel that another postponement may truly derail the peace negotiations. The PEPP also encourages both sides to abide by their own reaffirmation of the validity and binding effect of all previous bilateral agreements as stated in the February Joint Statement. One of the major developments last February was the setting up of a timetable for the negotiations. For advocates, the schedules indicated in the timetable can be guideposts to peace. They call on both panels to work hard in order to meet the proposed schedules. If both sides abide by this, and try to build bridges instead of hurdles, and they reiterate this—through principled negotiations—our country will enjoy what the psalmist promised, “a future awaits those who seek peace” (Psalm 37:37 NIV). (Source: Most Rev. DEOGRACIAS S. INIGUEZ, JR., D.D.—Head of the Secretariat; Archbishop ANTONIO J. LEDESMA, SJ, DD Ms. SHARON ROSE JOY RUIZ-DUREMDES—Co-chairpersons August 28, 2011) Therefore, be it resolved, for The United Methodist Church to urge the president and executive branch of the Philippine government 865

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to order the immediate continuation and genuinely advance formal peace talks with NDFP and MILF. Be it further resolved, for The United Methodist Church to urge the president and executive branch of the Philippine government to consider accepting the â&#x20AC;&#x153;10-Point Proposal for a Concise Agreement for an Immediate Just Peaceâ&#x20AC;?: 1. Unite the Filipino people through a broad alliance of patriotic and progressive forces and a clean and honest coalition government for genuine national independence and democracy against any foreign domination or control and against subservience. 2. Empower the toiling masses of workers and peasants by respecting their democratic rights and providing for their significant representation in organs of the coalition government and for assistance to the organizations, programs, and projects of the toiling masses. 3. Uphold economic sovereignty, carry out Filipino-owned national industrialization and land reform and oppose imperialist plunder and bureaucratic and military corruption in order to develop the national economy. 4. Cancel the foreign debt and reduce the appropriations for the military and other armed organizations of the GRP in order to provide adequate resources and savings for economic development, improvement of the means of livelihood, the alleviation of poverty, the realization of gender equality, promotion of childrenâ&#x20AC;&#x2122;s rights and welfare and healthy environment. 5. Promote and support a patriotic, scientific, and pro-people culture through the educational system, mass media, and mass organizations, cherish the cultural heritage of the Filipino nation and all the ethno-linguistic communities in the country. 6. Recognize the right to self-determination and autonomy of national minorities, ensure proportionate representation in organs of the coalition government and institutions and provide for affirmative action to countervail long running discrimination and wrongs. 7. Investigate and try government officials who are liable for treason, corruption, and human rights violations. 8. Carry out a truly independent foreign policy for world peace and economic development, oppose imperialist acts of 866

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plunder and foreign aggression and intervention, and prevent the basing and stationing of foreign troops and weapons of mass destruction in the country. 9. Maintain normal trade and diplomatic relations with all countries and develop the closest of relations with other ASEAN countries, China, South and North Korea, Japan and Russia, emphasizing equable exchange of goods, acquiring goods for industrialization, and guaranteeing energy supply. 10. Inaugurate a truce between the warring forces of the GRP and NDFP for the purpose of alliance and other constructive purposes as stated above. ADOPTED 2012

See Social Principles, ¶ 165C.

WAR AND THE MILITARY 6141. War and Peace With Iran, North Korea, and the World Consistent with the Social Principles, ¶¶ 165B and C of The Book of Discipline, the General Conference of The United Methodist Church has clearly stated in Resolution 6129, “The United Methodist Church and Peace” (adopted 1984, amended and readopted in 2000 and 2008) the meaning of peace and strategies to achieve it. This resolution calls for abolishing all nuclear weapons and cannot justify seeking a nuclear deterrence as a means of achieving peace. It calls on all governments to renounce the use of chemical or biological weapons. Peacemaking and peacekeeping are of the highest priorities. Resolution 6149, “Rejection of Unilateral First-Strike Actions and Strategies” (adopted 2004, readopted 2008) states: “The United Methodist Church strongly protests all unilateral first-strike actions and strategies on the part of any government or military force and calls on the President and Congress of the United States to cease and desist from such actions without ratification by, and collaboration with, the United Nations.” The Constitution of the United States of America outlines specific responsibilities for Congress and the President in declaring war. 867

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Therefore, be it resolved, that the 2008 General Conference of The United Methodist Church calls upon the President, Vice President, Secretary of State, Secretary of Defense, and members of the US Senate and House of Representatives to immediately work with all deliberate speed toward peaceful resolution of issues with Iran, North Korea, countries and peoples of the Middle East, and the rest of the world, and to reject any first-strike actions by the US armed forces anywhere. Any US action must only follow full disclosure during open debate in both houses of Congress with formal, recorded votes before any deliberate military action is taken. The General Conference requests the General Board of Church and Society of The United Methodist Church to pursue these peacemaking strategies, with particular focus on Iran and North Korea. ADOPTED 2008 RESOLUTION #6111, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C.

6142. Support and Services for US Military and Rebuilding Iraq Whereas, The United Methodist Church teaches that: “We believe war is incompatible with the teachings and example of Christ” (¶ 165C); and Whereas, The United Methodist Church also teaches that: “We honor the witness of pacifists who will not allow us to become complacent about war and violence. We also respect those who support the use of force, but only in extreme situations and only when the need is clear beyond reasonable doubt, and through appropriate international organizations” (¶ 164I); and Whereas, The United Methodist Church has expressed its concern about the war in Iraq by stating: “by attacking Iraq without the approval and participation of the United Nations, the United States has squandered its positive reputation as a responsible member of the global community . . .” (page 850 of the 2004 Book of Resolutions); Therefore, be it resolved, that The United Methodist Church affirms its commitment to uphold in prayer all military personnel, their 868

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families, and all the people of Iraq, even as we pray and work for a speedy and just resolution of the war in Iraq; and Be it further resolved, that we express our respect and prayers for all who choose to serve in the military and for those who, for reason of conscience, seek to separate from the military, and for those who refuse to serve in the war in Iraq while retaining their place in the military; and Be it further resolved, that we call upon the government of the United States and its partners in the Iraq war to provide full support and services for as long as needed for returning veterans, especially for those wounded in body and spirit by their experiences in the war. Such support should include medical treatment, appropriate counseling, training for employment, and a generous pension for those who are not able to provide a living for themselves and their families; and Be it further resolved, that we call upon the United States and its partners in the war in Iraq, in cooperation with the other willing nations, to provide the resources for rebuilding the infrastructure of Iraq, especially the medical system, so that the citizens of Iraq who were injured or damaged in the war will receive the full support and services needed to resume their lives; and Finally, be it resolved, that the Secretary of the General Conference send a copy of this resolution to the President of the United States, to the Vice President, to the Secretary of State, to the Secretary of Defense, and to the leadership of both houses of Congress. ADOPTED 2008 RESOLUTION #6112, 2008 BOOK OF RESOLUTIONS

See Social Principles, Âś 165.

6143. Okinawa: Removal or Reduction of US Military Bases Be it resolved, that the 2004 General Conference support the strong and unceasing efforts of the Okinawan government and its people to achieve the complete removal or substantial reduction of US military bases and US military personnel on the island of Okinawa and other islands in Okinawa Prefecture of Japan, and the return of those lands for peaceful, constructive purposes; and that a copy of this petition be sent to the President of the United States, the US secretary of state, and the US secretary of defense for 869

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consideration and action, and that a copy be sent to the governor of Okinawa and the prime minister of Japan for their information. ADOPTED 1996 AMENDED AND READOPTED 2004 READOPTED 2008 RESOLUTION #6113, 2008 BOOK OF RESOLUTIONS RESOLUTION #330, 2004 BOOK OF RESOLUTIONS RESOLUTION #311, 2000 BOOK OF RESOLUTIONS

See Social Principles, Âś 165B, C.

6144. Reduction of US Military Personnel in Okinawa In recognition of the great investment that The United Methodist Church has made in the mission of the Church in Okinawa (Japan) since the turn of the [twentieth] century, with the arrival of the first Methodist missionary, this resolution is presented to request the support of United Methodist congregations for one of the urgent issues in mission of the Okinawa District of The United Church of Christ in Japan, the Christian body with which The United Methodist Church has a cooperative mission relationship. In accordance with the US-Japan Mutual Security Treaty, which grants the US use of facilities and areas in Japan, the United States military forces occupy a substantial amount of the land area of Okinawa Island, in addition to having exclusive use of designated air and sea space for military training. This vast military presence greatly hinders the development of Okinawa and threatens the livelihood of Okinawan citizens. Even after Allied occupation ended on the Japanese mainland in 1952, Okinawa remained under complete US military administration for twenty years, until 1972, when the islands reverted to Japanese jurisdiction Private property requisitioned by the US military to construct the vast military bases after the war is still held today, denying some 30,000 families the right to live on and utilize their own land. Military aircraft produce ear-splitting noise on a daily basis. Military drills endanger the lives of citizens and destroy the natural environment. Since 1972, the date of Okinawaâ&#x20AC;&#x2122;s reversion to Japan, US military personnel have committed thousands of crimes. These crimes, which include robbery, murder, and rape, imperil the fundamental human rights of the Okinawan people. 870

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The September 4, 1995, rape of an elementary school girl by three American military personnel and the June 29, 2001, rape of another young woman are not extraordinary cases. Such structural violence is inherent in the enforced “presence of military bases and armed forces which create environment for such incidents” (Okinawa District’s July 8, 2001, Statement in Protest Against Rape Incident). The residents of Okinawa living around the bases become the primary targets of this violence, with women and children being especially vulnerable. This latest rape is only the spark igniting the Okinawans’ anger over this and past crimes perpetuated upon them by the US military. In its July 8, 2001, statement, the Okinawa District of the United Church of Christ in Japan demanded “1) apology, mental and physical care, and compensation to the victim, and 2) removal of military bases from Okinawa in order to establish sovereignty and to protect dignity of Okinawan people.” The Okinawa District considers militarization to be an issue that the church is called on to address in its mission of peacemaking. In light of the above, this resolution requests the General Conference of The United Methodist Church to join with Okinawan Christians in urging the following four appeals to the governments of the United States and Japan: 1. a thorough investigation of all crimes and acts of violence committed by US military personnel stationed on US military bases in Okinawa, and an apology and compensation to the victims of the crimes; 2. an immediate cessation of all military exercises that destroy the environment and threaten the daily life of Okinawans; 3. an immediate review of the US-Japan Mutual Security Treaty (AMPO) which completely ignores the laws of Japan, imposing great hardship on the people of Okinawa; and 4. establishment of a peace not based on military power, and the removal of all US bases from Okinawa. Therefore, be it resolved, that the 2004 General Conference support the prefectural government of Okinawa and the vast majority of the Okinawan people in their strong, unceasing efforts to achieve the complete removal or substantial reduction of US military bases and US military personnel on the island of Okinawa and other islands in Okinawa Prefecture of Japan, and the return of those lands for peaceful, constructive purposes; and that a copy of this petition be sent to the President of the United States, 871

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the US Secretary of State, and the US Secretary of Defense for consideration and action, as well as to the Governor of Okinawa and the Prime Minister of Japan for their information. ADOPTED 2004 READOPTED 2008 RESOLUTION #6114, 2008 BOOK OF RESOLUTIONS RESOLUTION #331, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, C.

6145. Rape in Times of Conflict and War Their infants will be crushed before their eyes; their houses plundered, their women raped (Isaiah 13:16). Women have been raped in Zion, young women in Judah’s cities (Lamentations 5:11). I will gather all the nations to Jerusalem for the battle, the city will be captured, the houses will be plundered, and the women will be raped. Half of the city will go forth into exile, but what is left of the people won’t be eliminated from the city (Zechariah 14:2).

“We believe war is incompatible with the teachings and example of Christ. We therefore reject war as an instrument of national foreign policy. . . . We insist that the first moral duty of all nations is to . . . resolve by peaceful means every dispute that arises between or among them. . . . that the militarization of society must be challenged and stopped; that the manufacture, sale, and deployment of armaments must be reduced and controlled; and that the production, possession, or use of nuclear weapons be condemned” (Social Principles, ¶ 165C). For centuries, women have been raped as an act of violence and a demonstration of power—most especially in times of conflict and wars. Rape has been and is sanctioned by military organizations for the gratification of soldiers as was seen in several Asian countries during World War II. The comfort women from Korea (some 80 percent) and from China, Taiwan, Malaysia, Burma, Indonesia, East Timor, the Philippines and the Pacific Islands are a most blatant example of this practice. Rape 872

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during wartime constitutes many individual and group acts of violence perpetrated by soldiers against girls and women of enemy countries or opposing sides, often under orders. Thus rape, in effect, is used as an extension of warfare. But rape is rarely mentioned in resolutions and statements on war and peace. And the conquest of women as spoils of war continues to be tolerated in times of conflict. Mass rape is an increasingly sophisticated weapon of war, used in the Bosnia-Herzegovina conflict and in other conflicts—such as Haiti, Georgia (CIS), Rwanda, and in other parts of the world today. Survivors of conflicts speak of rape on the frontline and thirdparty rape; these rapes are carried out publicly by soldiers to demoralize family members and opposition forces compelled to witness them. Many stories refer to village communities being rounded up in camps—perhaps a school or community center—where a space is cleared in the middle. It is in this space that public raping takes place. It is reported as repeated and violent and procedural. It is claimed that many of the victims and witnesses know the rapists. Destruction and violation of women is one way of attacking male opponents who regard the women as their property—and whose male identity is therefore bound to protection of their property. The United Methodist Church affirms the sacredness of all persons and their right to safety, nurture, and care. And, together with the international community, it is challenged to respond to the rape of women in military conflicts. The extent and frequency of the violation of women in war must not be allowed to deaden sensitivity to this as gross injustice. There must be greater understanding of the use of rape in this manner (as a weapon of warfare). Documentation and analysis of such planned violation of human rights and its root causes must be developed. Strategizing to confront systems that give rise to it and the needs of those who are its victims must be undertaken. International instruments such as The Hague Conventions and the Geneva Conventions included prohibitions on rape and sexual violence but these crimes were not codified in their charters. And while, evidence on sexual violence was presented at the International Military Tribunals after World War II, the crime did not get singled out but was included in the accusations of 873

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Crimes Against Humanity-Inhumane Treatment. Not until the International Criminal Tribunals for the Former Yugoslavia and for Rwanda did the crimes of sexual violence become recognized and prosecuted. In February 2001, in the Hague, three Bosnian Serbs were convicted of rape and sexual enslavement of Muslim women and girls. This was the first time in history that defendants had been condemned exclusively for sexual violence. In addition the judges asserted that the rape was used as an “instrument of terror” and as a “systematic attack “on the Muslim populations. The judgment declared rape as a crime against humanity. “. . . crimes against international law are committed by men, not by abstract entities, and only by punishing individuals who commit such crimes can the provisions of international law be enforced.” The Judgment of the Nuremberg Tribunal In 2002, the International Criminal Court was established in The Hague. Unlike the International Court of Justice (also in the Hague) which handles issues between states, the International Criminal Court deals with individual responsibility for acts of genocide and egregious violations of human rights, crimes against humanity. No longer will there be the need for setting up International Criminal Tribunals. The treaty setting up the Court has been ratified by more than 90 countries and represents an international community which will no longer tolerate genocide, ethnic cleansing, murder, rape and brutalization of civilians trapped in military conflicts. We call on The United Methodist Church: 1. to condemn all forms of rape as incompatible with the church’s understanding of the sacredness of life; and to affirm the right of all persons to safety, nurture, and care; 2. to urge United Methodists to work toward the ratification by their country of the treaty establishing the International Criminal Court; 3. to urge the General Board of Global Ministries to develop an anthology of theological and biblical perspectives of rape in times of war, written by survivors and other women who have observed and reflected on this grave concern; 4. to urge both the General Board of Global Ministries and the General Board of Church and Society to act as resources for churches who wish to pressure for legal and political redress for victims of rape in times of war; and 874

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5. to urge the United Methodist Committee on Relief to continue developing assistance and support for women victims of war and their families, to meet their physical and emotional needs. This may mean supporting, as wartime refugees, women who cannot return to their homes because of fear of rape, violence, and condemnation. ADOPTED 1996 AMENDED AND READOPTED 2004 READOPTED 2008 RESOLUTION #6115, 2008 BOOK OF RESOLUTIONS RESOLUTION #333, 2004 BOOK OF RESOLUTIONS RESOLUTION #314, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6146. Nuclear-Free Pacific In 1986, after nearly two years of prayerful study, the United Methodist bishops adopted a pastoral letter, entitled In Defense of Creation: The Nuclear Crisis and a Just Peace. The bishops’ statement was deeply rooted in biblical faith. They wrote: “At the heart of the Old Testament is the testimony to shalom, that marvelous Hebrew word that means peace. But peace that is shalom is not negative or one-dimensional. It is much more than the absence of war. Shalom is positive peace: harmony, wholeness, health, and well-being in all human relationships. It is the natural state of humanity as birthed by God. It is harmony between humanity and all of God’s good creation. All creation is interrelated. Every creature, every element, every force of nature participates in the whole of creation. If any person is denied shalom, all are thereby diminished. . . . New Testament faith presupposes a radical break between the follies, or much so-called conventional wisdom about power and security, on the one hand, and the transcendent wisdom of shalom, on the other. Ultimately, New Testament faith is a message of hope about God’s plan and purpose for human destiny. It is a redemptive vision that refuses to wallow in doom.” Based upon this faith, the bishops in their letter stated unequivocally that “we say a clear and unconditioned No to nuclear war and to any use of nuclear weapons. We conclude that nuclear deterrence is a position that cannot receive the church’s blessing.” 875

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We, The United Methodist Church, in solidarity with the Pacific Conference of Churches, affirm our commitment to a nuclear-free Pacific. As Christian people committed to stewardship, justice, and peacemaking, we oppose and condemn the use of the Pacific for development, testing, storage, and transport of nuclear weapons and weapons-delivery systems and the disposal of radioactive wastes. We further affirm the right of all indigenous people to control their health and well-being. ADOPTED 2008 RESOLUTION #6116, 2008 BOOK OF RESOLUTIONS RESOLUTION #329, 2004 BOOK OF RESOLUTIONS RESOLUTION #310, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, C.

6147. The Abolition of Torture Torture is a crime and the biblical mandate is clear that evil must cease and evil deeds must stop. “Put an end to such evil, learn to do good. Seek justice: help the oppressed; defend the orphan; plead for the widow” (Isaiah 1:16b-17). The Social Principles remind United Methodists that the “use of detention and imprisonment for the harassment and elimination of political opponents or other dissidents violates fundamental human rights. Furthermore, the mistreatment or torture, and other cruel, inhumane, and degrading treatment or punishment of persons by governments for any purpose violates Christian teaching and must be condemned and/or opposed by Christians and churches wherever it occurs” (Social Principles ¶ 164A). The United Nations Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment came into force June 26, 1987. The Convention is a key tool to fight torture and other forms of ill-treatment and protect the rights of the survivors, the women, children, and men in every country. By 2007, 144 governments had ratified the Convention but in 102 of these countries there were cases of torture and ill-treatment by security forces, police, and other state authorities, according to Amnesty International.1 Torture is defined as 1. Amnesty International Report 2007: FACTS and FIGURES, press release, 5/23/2007 website: <http://news.amnesty.org> 876

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“. . . any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with consent or acquiescence of a public official or other person acting in an official capacity. It does not include pain or suffering arising only from, inherent in or incidental to lawful sanctions”2 (Part I, Article 1 of the Convention against Torture . . . ). The biblical mandate is clear. It is not enough to cease evil. It is imperative to “learn to do good. Seek justice: help the oppressed; defend the orphan; plead for the widow” (Isaiah 1:17). The International Federation of Action by Christians for the Abolition of Torture (FIACAT) proclaimed, on their 20th anniversary in 2007, “. . . we are bearers of the values of the Gospel, those which Christ—who experienced torture—taught us, among which figure the absolute condemnation of torture, but also the proclamation of truth, of justice of love and of life . . . .”3 Justice “is a key element in the abolition of torture. Torturers must be tried and condemned if guilty. Victims must be rehabilitated and compensated.”4 In the United States the religious community’s struggle against torture is inter-religious. The National Religious Campaign against Torture (NRCAT) has a membership of over 115 religious organizations including Christians (Catholic, evangelical, mainline Protestant, and Orthodox), Unitarians, Jewish, Muslim and Sikh communities. Their demands for swift passage of legislation in the United States Congress: 1) to prohibit “ . . . without exception, all US-sponsored torture and cruel, inhuman and degrading treatment of detainees” 2) to prohibit the practice by the United States of apprehending suspects and transporting 2. Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment, adopted and opened for signature, ratification and accession by General Assembly resolution 39/46 of 10 December 1984, entry into force 26 June, 1987, in accordance with article 27 (1)—Office of the High Commissioner for Human Rights, website: <http://www.ohchr.org> 3. International Federation of Action by Christians for the Abolition of Torture, FIACAT is twenty years old, statement from Sylvie Bukhari-de Pontual, President of FIACAT-FIACAT. NEWS NO. 67. 4. FIACAT Charter, Section on Impunity, second paragraph, website: <http:// www.fiacat.org> 877

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them to countries that use torture as an interrogation technique, and 3) to prohibit the use by the United States of secret prisons for their detainees anywhere in the world.5 On June 26, 2007, the United Nations International Day to Remember the Victims of Torture, several religious leaders, representing member organizations of NRCAT, spoke. Dr. Ingrid Mattson, President of the Islamic Society of North America, noted, “Torture is a major transgression of God’s limits. The impact of such a transgression is not just on the victim, but on the souls of those engaged in and complicit in the evil act.” Rabbi Gerry Serrota, Chair of the Board of Rabbis for Human Rights-North America, joined her, “. . . torture shatters and defiles God’s image . . . meaning that torture violates the tortured human being, who was created in the likeness of God, as well as the torturer’s human soul, which is inevitably defiled and compromised in dishonoring the image of God in his victim.” And, Dr. Charles Gutenson, an evangelical leader and Professor at Asbury Theological Seminary, adds, “Jesus not only commanded, but also modeled a way of life that refused to repay evil with evil. When his enemies came for him, he embodied that call to love our enemies. How then can we who seek to imitate this Jesus ever see torture as a legitimate tool wielded to serve our own purposes?”6 In 2001 the World Council of Churches sent a message to FIACAT. In this message Dr. Konrad Raiser, General Secretary of the World Council of Churches (1993-2003), reminded that, “The practice of torture became more widespread during the peak of military dictatorships and authoritarian rule in the 70s and the 80s. With the end of the Cold War and the popular demand for democratization and political reforms in many regions, it was hoped that this practice would disappear. This, however, did not happen and torture is still prevalent in many parts of the world. It is now not only practiced by the security forces of the state, but also by private armed groups that are at war not only with the state but also amongst themselves.”7 5. National Religious Campaign against Torture (NRCAT) WHAT WE ARE ASKING FOR: paraphrase of the entire Section, website: www.nrcat.org <http:// www.nrcat.org> Note: Both the Board of Global Ministries and the Board of Church and Society of The United Methodist Church belong to NRCAT. 6. NRCAT Press Release—June 26, 2007, Religious Leaders’ Message to Congress: Restore Habeas Corpus, Abolish Torture. 7. Message from Dr. Konrad Raiser, General Secretary of the World Council of 878

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In December 2004, Dr. Samuel Kobia, the General Secretary of the World Council of Churches (2004-) also writes to FIACAT, “Despite the progress on human rights concerns in recent years, the practice of torture continues unabated. In fact, since the September 11th attacks in New York that gave rise to an increase in emergency legislation against terrorism, the practice of torture has increased. In some societies, it has been given a legal cover thus allowing impunity to the perpetrators.”8 In a June 26, 2007 statement, signed by the UN Special Rapporteur on Torture and the President and Secretary-General of the International Rehabilitation Council for Torture Victims (IRCT) and read around the world: “In the wake of a series of horrific attacks against civilian targets in a number of countries across the world in recent years, we have seen the absolute prohibition against torture come under enormous pressure in the context of the ill-labeled ‘War on Terror’: outright torture, directly or by proxy; detainees being transferred to secret prisons by clandestine flights; multiyear detention without trial; and full fledged disappearances. Phenomena associated with history’s most repugnant and brutal regimes, but recently employed, directly or with complicity, by otherwise democratic countries.” In their statement, the signatories honored the “dignity of torture survivors worldwide and acknowledged the extraordinary courage it takes to attempt to rebuild a life that has been shattered by this heinous crime. We also remind the world that the rehabilitation of torture survivors is not an act of charity, but an inalienable right. And not least, we stress that rebuilding individual lives and families goes hand in hand with restoring broken societies.”9 Therefore: 1. The United Methodist Church must continue to publicly condemn and oppose torture wherever it occurs through legislative and other means. The Council of Bishops and all agencies of the Churches in support of the International Campaign against the Practice of Torture-—sent Monday, 12 February 2001 to the International Federation of Actions by Chistians for the Abolition of Torture (FIACAT) website: <http://www.wcccoe.org> 8. Message by Dr. Sam Kobia, General Secretary of the WCC to the FIACAT, Paris, 3rd December 2004 9. International Rehabilitation Council for Torture Victims (IRCT) Global Reading on 26 June 2007, a statement signed by Manfred Nowak, the UN Special Rapporteur on Torture, Abdel Hamid Afana, President of IRCT, and Brita Sydhoff, Secretary General of IRCT, website: <http://www.irct.org> 879

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church must work together to develop resources and find ways to keep the information about torture, its perpetrators, the victims, their families, and their communities continuously in the consciousness of United Methodists. 2. United Methodists must take time in their churches, women’s, youth and men’s groups to study, reflect, and pray about how to abolish torture and live out the biblical mandate to “love our neighbors” even in the midst of a “war on terror.”10 3. United Methodists must seek to ensure the ratification by and compliance of their governments with the provisions of the Convention against Torture and all internationally accepted norms and standards on the prevention of torture; fully support the work of the International Criminal Court (ICC) and honor their international obligations to prosecute alleged perpetrators of torture. 4. United Methodists should encourage initiatives to establish international strategies to abolish all forms of torture. 5. United Methodists must express their solidarity with churches and peoples everywhere in the common struggle to have the provisions of the Covenant on Civil and Political Rights and the Convention against Torture strictly applied in all countries. And, United Methodists should organize or join events such as the 26th of June, the United Nations International Day to Remember the Victims of Torture. 6. United Methodists should seek access to places of detention and interrogation centers in order to ensure that persons held are not mistreated. Treatment of prisoners should not be contrary to the Geneva Convention Relative to Treatment of Prisoners of War (1949) particularly Articles 13, 14, 15, 17, 18.11 7. United Methodists should find ways to ensure the inalienable right of survivors of torture to rehabilitation, access to adequate reparations, including medical and psychological rehabilitation, restitution, compensation, satisfaction, and the guarantee of non10. Letter to the United Methodist Women on Torture, May 11, 2005, sent by Kyung Za Yim, President, Women’s Division, Global Ministries, United Methodist Church, and Jan Love, Deputy General Secretary, Women’s Division. Paraphrase from the letter. 11. Geneva Convention relative to the Treatment of Prisoners of War, adopted on 12 August 1949 by the Diplomatic Conference for the Establishment of International Conventions for the Protection of Victims of War, held in Geneva from 21 April to 12 August 1949, entered into force: 21 October 1950, Office of the United Nations High Commissioner for Human Rights: website: <http://www.ohchr.org> 880

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repetition. It is recommended that The United Methodist Church work in partnership with international organizations, such as the Center for Victims of Torture, which have for many years developed the skills to care for victims of torture. Most organizations have Centers around the world sensitive to the language and culture of the victims and their families. 8. United Methodists should urge governments to fully fund the United Nations Voluntary Fund for Victims of Torture which was established in1981 for humanitarian, legal and financial aid to persons who have been tortured and to members of their families.12 12. Fact Sheet No. 4, Methods of Combating Torture, Office of the High Commissioner for Human Rights ADOPTED 2008 RESOLUTION #6119, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C, D.

6148. Opposition to Torture Our commitment to human rights is grounded in the conviction that each and every human life is sacred. This theme wends its way throughout our Scriptures, in the creation stories as well as in Jesus’ teaching and ministry. Among the most significant of human rights is the right to security of person, which includes the right not to be tortured. Yet around the world today, there are countless numbers of persons suffering shocking and morally intolerable treatment at the hands of those acting—all too often—on behalf of their governments. Such torture violates the basic dignity of the human person that all religions, in their highest ideals, hold dear. It degrades everyone involved—policymakers, perpetrators, and victims. Therefore, The United Methodist Church: 1. opposes the use of torture and all forms of cruel, inhuman, or degrading interrogation by all agencies, employees, or agents of all governments anywhere in the world; 2. supports the application of the Geneva Conventions to all enemy soldiers and the humane treatment with due process for all combatants held by both government and nongovernment forces anywhere in the world; 881

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supports principles as contained in documents such as the Bill of Rights of the Constitution of the United States that call for judicial review and legislative oversight over executive branch operations relating to counter terrorism and domestic surveillance programs, both classified and publicly acknowledged, and similar documents in other countries; and 4. endorses legislative and judicial remedies for the use of torture and illegal detention by agencies of all governments, such as the appointment of special counsels, open hearings, appropriate investigation, and legislation outlawing the use of “extraordinary rendition” and extraterritorial prison facilities. As in the case of conscientious objectors, The United Methodist Church expresses support for the principled refusal on grounds of conscience by military, intelligence, and other personnel who are asked to participate in coercive and/or covert detention of prisoners. The United Methodist Church’s Board of Church and Society and all other church boards and agencies are authorized to express support for the protection of the right of privacy for all citizens against unwarranted intrusion by their government or private entities. The United Methodist Church encourages all United Methodists: 1. to be attentive to issues of human rights related to policy and practice of their own governments; 2. to continue to advocate for human rights in the many places around the world where those rights are in jeopardy; 3. to seek ways to assist victims of human rights abuse and to prevent further abuse of others; and to pray for all victims of such abuse and for those who persecute them. ADOPTED 2008 RESOLUTION #6120, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C, D.

6149. Rejection of Unilateral First-Strike Actions and Strategies Whereas, the United Methodist Council of Bishops has stated its opposition to the first-strike use of nuclear weapons (2008 Resolution #6117); 882

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Whereas, our denomination is on record for opposing war as a usual instrument of foreign policy and insists that the first moral duty of all nations is to resolve by peaceful means every dispute that arises among them (Discipline ¶ 165C); and that it may only be waged “when peaceful alternatives have failed” (Discipline ¶ 164I). Whereas, our denomination is on record that “We urge the establishment of the rule of law in international affairs,” and whereas, policies of unilateral first-strike military actions without United Nations approval violate established international law; Whereas, by attacking Iraq without the approval and participation of the United Nations, the United States has squandered its positive reputation as a responsible member of the global community in the effort to make the world safe for democracy, instigating instead, a widespread mood of resentment and an attitude of mistrust toward Americans; Therefore, The United Methodist Church strongly protests all unilateral first-strike actions and strategies on the part of any government or military force and calls on the President and Congress of the United States to cease and desist from such actions without ratification by, and collaboration with, the United Nations. ADOPTED 2004 READOPTED 2008 RESOLUTION #6121, 2008 BOOK OF RESOLUTIONS RESOLUTION #339, 2004 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165.

6150. Crimes Against Humanity, Genocide, and War Crimes As the time approached when Jesus was to be taken up into heaven, he determined to go to Jerusalem. He sent messengers on ahead of him. Along the way, they entered a Samaritan village to prepare for his arrival, but the Samaritan villagers refused to welcome him because he was determined to go to Jerusalem. When his disciples James and John saw this, they said, “Lord, do you want us to call fire down from heaven to consume them?” But Jesus turned and spoke sternly to them. —Luke 9:51-56

“We confess that as Christians we too have responded to religious and ethnic differences out of fear, ignorance and even 883

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hatred. We have too quickly resorted to violence as a means of resolving conflicts. “The rising tide of violence in the world threatens to engulf communities, nations, and world civilizations. It is time for the church to become proactive in resolving conflict nonviolently and developing alternatives to violence.” “The Church’s Response to Ethnic and Religious Conflict” Resolution #81, BOR 2004 Seeking nonviolent conflict resolution and alternatives to violence, the Council of Bishops, in June 2004, offered a discussion guide “In Search of Security” that reminded United Methodists that “Our Christian ethic tells us: ‘If you want peace, work for justice.’ This is the course we should pursue in search for security. . . . Security in the perspective of faith ‘is a state of being that flows from the inclusion of all in the bounty of the earth. Security is meant for all and results from a concern of each one for the other. Security results from a concern for the common good and the promotion of solidarity between nations and peoples. Security stems from a recognition and defense of basic human rights. . . .’ ” The Social Principles of The United Methodist Church (¶ 165C, “War and Peace”) states that “We believe war is incompatible with the teachings and example of Christ . . . [and] insist that the first moral duty of all nations is to . . . resolve by peaceful means every dispute that arises between or among them.” In the same paragraph The United Methodist Church also states, “We therefore reject war as an instrument of national foreign policy.” How and who will determine when “the last resort” has been reached and war becomes the only way to stop “such evils as genocide, brutal suppression of human rights, and unprovoked international aggression”? The international community has been wrestling with that concern. The 2005 World Summit at the United Nations agreed upon a number of actions as global challenges including a concept emerging since 2001 the International Responsibility to Protect, which states that it is the “clear and unambiguous acceptance by all governments of the collective international responsibility to protect populations from genocide, war crimes, ethnic cleansing and crimes against humanity. Willingness to take timely and decisive collective action for this purpose, through the Security Council, when peaceful means 884

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prove inadequate and national authorities are manifestly failing to do it.” In 2006 the Ninth Assembly of the World Council of Churches (WCC) noted that Responsibility to Protect has “shifted the debate from the viewpoint of the interveners to that of the people in need of assistance, thus defining sovereignty as a duty-bearer status. . . . States can no longer hide behind the pretext of sovereignty to perpetrate human rights violations against their citizens and live in total impunity. . . . [T]he responsibility to protect and serve the welfare of its people is central to a state’s sovereignty. When there is failure to carry out that responsibility, whether by neglect, lack of capacity, or direct assaults on the population, the international community has the duty to assist peoples and states, and in extreme situations, to intervene in the internal affairs of the state in the interests and safety of the people.” In the twenty-first century as in the twentieth the atrocities during war and peacetime have been and continue to be directed against civilians. The participants at the Ninth Assembly of the WCC called attention to the “cries arising daily in their home countries and regions due to disasters, violent conflicts and conditions of oppression and suffering.” But, the Assembly participants knowing that they were empowered by God remained committed “. . . to bear witness to transformation in personal lives, churches, societies and the world as a whole.” In other words, “if you want peace, work for justice.” “Don’t be defeated by evil, but defeat evil with good” (Romans 12:21). It becomes imperative that the international community find peaceful means to exercise its responsibility to protect and never as a “last resort” have to go to war or even intervene militarily. But, “ending violence and wars, and checking impunity and disregard for international human rights and humanitarian laws” will require more than political will and moral courage. Concrete programs and mechanisms are needed to realize the totality of human rights—civil, political, social, economic, and cultural.” One of those mechanisms is the new International Criminal Court, which has been set up to bring to justice individuals who commit war crimes, crimes against humanity, genocide, and the crime of aggression. It becomes imperative for United Methodists to clarify the definitions of these international crimes and understand existing means for pursuing the perpetrators and caring for the victims. 885

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War Crimes, according to Article 8, paragraph 2, subparagraph (a) of the Rome Statute of the International Criminal Court, are defined, “For the purpose of this Statute, ‘war crimes’ means: Grave breaches of the Geneva Convention of 12 August 1949, namely, any of the following acts against persons or property protected under the provisions of the relevant Geneva Convention: i) Willful killing; ii) Torture or inhuman treatment including biological experiments; iii) Willfully causing great suffering, or serious injury to body or health; iv) Extensive destruction and appropriation of property, not justified by military necessity and carried out unlawfully and wantonly; v) Compelling a prisoner of war or other protected person to serve in the forces of a hostile Power; vi) Willfully depriving a prisoner of war or other protected person of the rights of fair and regular trial; vii) Unlawful deportation or transfer or unlawful confinement; viii) Taking of hostages.” Article 8, paragraph 2, subparagraph b) adds “Other serious violations of the laws and customs applicable in international armed conflict, within the established framework of international law, namely, any of the following acts: i) Intentionally directing attacks against the civilian population as such or against individual civilians not taking direct part in hostilities. . . .” Crimes Against Humanity are: “namely, murder, extermination, enslavement, deportation, and other inhumane acts committed against civilian populations, before or during war; or persecutions on political, racial or religious grounds in execution of or in connection with any crime within the jurisdiction of the Tribunal, whether or not in violation of the domestic law of the country where perpetrated. . . .” This definition was established by the Allies and the USA and was contained in Article 6) of the Charter of the International Military Tribunal (IMT) sitting in Nuremberg in 1945. While no specialized convention was ever developed on crimes against humanity, such a category of crimes has been included in the International Tribunals for both the Former Yugoslavia and for Rwanda as well as in the Rome Statute of the International Criminal Court. 886

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The International Convention on the Prevention and Punishment of the Crime of Genocide defines genocide as any act “committed with intent to destroy, in whole or in part, a national, ethnic, racial or religious group, as such: Killing members of the group; Causing serious bodily or mental harm to members of the group; Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; Imposing measures intended to prevent births within the group; Forcibly transferring children of the group to another group.” Ethnic Cleansing is a “purposeful policy designed by one ethnic or religious group to remove by violent and terror-inspiring means the civilian population of another ethnic or religious group from certain geographic areas. . . . This purpose appears to be the occupation of territory to the exclusion of the purged group or groups.” Many resolutions of the United Nations Security Council declare ethnic cleansing to be a violation of international humanitarian law and demand that perpetrators be brought to justice. Crimes against humanity, war crimes, and genocide all come under the jurisdiction of the International Criminal Court (ICC) and perpetrators are being brought before the court. In 2005 the United Nations Security Council passed Resolution 1593 referring the crimes against humanity, committed in the tragic conflict in Darfur, to the ICC. In 2007 the court’s prosecutor named two Sudanese leaders for atrocities in Darfur. In 2005 the World Council of Churches affirmed the establishment of the ICC as “the most important step forward in International Law. . . . The Court provides the international community with an instrument to defend human rights and pursue justice for specified crimes that otherwise would be committed with impunity. . . .” United Methodists first expressed their support for the Court in the 2000 General Conference. Twenty-five countries where there is a United Methodist Church have ratified the Rome Statute on which the court is based before it entered into force in July 2002. One hundred and four states have ratified as of January 2007. Therefore, The United Methodist Church must search for ways to be a “witness to transformation in personal lives, churches, societies and the world as a whole” and pursue the elimination of violence, war, crimes against humanity, war crimes, and genocide in each of our societies and throughout the world. United Methodists are urged to continue participating in the 887

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World Council of Churches’ (WCC) Decade to Overcome Violence: Churches Seeking Reconciliation and Peace 2001-2010 and the Council’s worldwide mobilization of churches for peace, which will culminate with an International Ecumenical Peace Convocation in May 2011. The United Methodist Church must urge United Methodists to pray, to gather in study groups to learn about the degrading effects that war crimes, crimes against humanity, and genocide have on the victims, the perpetrators, and those who silently stand by. United Methodists must initiate actions against impunity associated with violations of international humanitarian law by, among others, campaigning in all nations to ratify the Rome Statute especially in those countries where there are United Methodists such as the USA, Russia and Ukraine, Czech Republic, Republic of Macedonia, Philippines, Cote d’Ivoire, Algeria, Angola, Mozambique, Sudan, and Zimbabwe, which have only signed the statute (Macedonia has neither signed nor ratified). The United Methodist Church calls on the Council of Bishops, all agencies, commissions, local churches, districts, annual and central conferences to witness to the urgent need to stop the destruction of life and to seek resources, develop resources, and share resources, in as many languages as possible and through the varied means available in The United Methodist Church. Such resources should enable members of The United Methodist Church to: a) remain informed and work toward the prevention of conflicts, atrocities, violence, and suffering that is borne by millions of people in the world; b) participate in the World Council of Churches’ mobilization of the churches for peace and join other organizations and movements that struggle for peace with justice; c) assure the presence and participation of the Church in those places where people need protection and humanitarian aid. Mindful, that if external intervention, hopefully nonviolent or using force only in rare circumstances, is involved “churches should nevertheless be engaged in increasing the capacity of the local people to be able to intervene themselves by strengthening structures of the civil society and modern public-private partnerships, in terms of prevention as well as protection. Churches are called to offer their moral authority for mediation between differently powerful actors”; 888

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d) remain informed on the work of the International Criminal Court and become supportive of the court’s work; and e) support organizations working for human rights and be watchful and critical of the new Human Rights Council of the United Nations as it develops its new structures and procedures. ADOPTED 2008 RESOLUTION #6123, 2008 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165C, D.

6151. Support for the Land Mine Treaty Antipersonnel land mines are weapons that claim life or limb of another innocent victim every 20 minutes. Peacekeepers, humanitarian workers, and missionaries daily risk death and injury from land mines. As of now, 151 countries have signed the 1997 Mine Ban Treaty, an international agreement that bans antipersonnel land mines. In March 1999 the treaty became binding under international law. The United States and 39 other countries have not ratified the treaty. Religious leaders, physicians, veterans, humanitarian activists, environmentalists, and humanrights advocates have called upon the United States to sign and ratify the Mine Ban Treaty. Antipersonnel land mines are a growing threat to human community and the environment, kill or maim hundreds of people every week, bring untold suffering and casualties to mostly innocent and defenseless civilians and especially children, obstruct economic development and reconstruction, inhibit the repatriation of refugees and internally displaced persons, and have other severe consequences for years after emplacement. The United States is one of only 13 countries that refuse to halt production of antipersonnel land mines. We firmly believe that the world needs a vision of peace rooted in justice and a world bound together under the umbrella of God’s love for all humankind. It is in this spirit that we celebrate the worth and dignity of all races and peoples and call for the end of development and deployment of land mines. Micah 4:3 (“They will beat their swords into iron plows and their spears into pruning tools”) further reveals God’s will for humankind. 889

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The General Conference of The United Methodist Church, calls upon: 1. the President of the United States to sign and the US Senate to ratify the “Convention on the Prohibition of the Use, Stockpiling, Production and Transfer of AntiPersonnel Mines and on Their Destruction,” commonly called the Mine Ban Treaty; 2. all countries that have not done so to ratify the Mine Ban Treaty; 3. the General Board of Global Ministries, nongovernmental organizations, and governments to increase resources for humanitarian de-mining, mine awareness programs, and increased resources for land mine victim rehabilitation and assistance; and 4. the General Board of Church and Society to advocate against the deployment of land mines and advocate for de-mining and caring for persons who have been wounded by land mines. We ask that the secretary of the General Conference send this resolution to the President of the United States Senate and to the Speaker of the US House of Representatives as soon as possible after the adjournment of the 2008 General Conference. ADOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #6124, 2008 BOOK OF RESOLUTIONS RESOLUTION #335, 2004 BOOK OF RESOLUTIONS RESOLUTION #316, 2000 BOOK OF RESOLUTIONS

See Social Principles, ¶ 165B, C.

6152. Ban Cluster Bombs Then justice will reside in wild lands, and righteousness will abide in farmlands. The fruit of righteousness will be peace, and the outcome of righteousness, calm and security forever. Then my people will live in a peaceful dwelling, in secure homes, in carefree resting places. —Isaiah 32:16-18

Cluster bombs kill and injure as they indiscriminately scatter explosives over a wide area. Many of the bombs fail to work properly leaving huge quantities on the ground. Like land mines, they remain a lethal threat to anyone in the area. These 890

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weapons kill and injure people trying to rebuild their lives after a conflict. They stop people from being able to use their land and the threat remains for decades Unexploded submunitions can be very sensitive to movement and must be destroyed where they are found, making them especially challenging for clearing operations. A cluster bomb, or cluster munition, consists of a container filled with lots of smaller bombs (submunitions). These containers are dropped from aircraft or fired from the ground. Breaking open midair, the container releases the submunitionsâ&#x20AC;&#x201D;saturating an area the size of several football fields. Anyone within that area, be they military or civilian, is likely to be severely injured or killed. The small size and curious shapes of submunitions make them particularly appealing to children, who make up a large proportion of the casualties. Locations affected by cluster bombs include: Afghanistan, Albania, Bosnia and Herzegovina, Cambodia, Chad, Croatia, Eritrea, Ethiopia, Iraq, Kosovo, Kuwait, Laos, Lebanon, Montenegro, Russia, Saudi Arabia, Serbia, Sierra Leone, Sudan, Syria, Tajikistan, Vietnam, and Western Sahara. Billions of submunitions are now stockpiled and ready to be used by more than 70 countries. The General Conference of The United Methodist Church: 1. condemns the use of cluster bombs, 2. urges governments to stop the use and production of cluster bombs and negotiate a new international treaty prohibiting them. ADOPTED 2008 RESOLUTION #6125, 2008 BOOK OF RESOLUTIONS

See Social Principles, Âś 165C.

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Whereas, the mission of The United Methodist Church is to make disciples of Jesus Christ for the transformation of the world; and Whereas, the Council of Bishops has expressed a vision of mission and ministry that articulates the aspirations and ministries prevalent across The United Methodist connection, and the general agencies have responded by identifying four areas of emphasis that live out the vision for the current quadrennium and beyond; and Whereas, the spirit of collaboration and shared ministry through the Council of Bishops, the Connectional Table, the general agencies, and the annual conferences is infusing new energy and recommitment to assure vitality and effectiveness across the connection; and Whereas, the following four areas of emphasis provide crucial avenues for shared labor and witness: 1. Leadership development, with particular focus on leading the United Methodist way of discipleship, 2. Congregational development and new church starts, 3. Ministry with the poor, with particular attention to caring for and protecting children; 4. Global health, by confronting the diseases of poverty and health-care access for all. The 2008 General Conference supports these four areas of emphasis for this quadrennium. ADOPTED 2008 RESOLUTION #8001, 2008 BOOK OF RESOLUTIONS

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8001. Commitment in Mission and Ministry

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8002. A Commitment to Unity in Mission and Ministry

X. OTHER RESOLUTIONS

Whereas, the mission of The United Methodist Church is to make disciples of Jesus Christ for the transformation of the world; Whereas, the Council of Bishops has expressed a vision of mission and ministry that articulates the aspirations and ministries prevalent across the United Methodist connection and the general agencies have responded by identifying four areas of emphasis that live out the vision for the current quadrennium and beyond; Whereas, the spirit of collaboration and shared ministry through the Council of Bishops, the Connectional Table, the general agencies, and the annual conferences is infusing new energy and recommitment to assure vitality and effectiveness across the connection; Whereas, the following four areas of emphasis provide crucial avenues for shared labor and witness: 1. leadership development with particular focus on leading the United Methodist way of discipleship, 2. congregational development and new church starts, 3. ministry with the poor with particular attention to caring for and protecting children, 4. global health by confronting the diseases of poverty and health care access for all, Therefore, be it resolved, that we, the General Board of Discipleship, • Commit ourselves to work in a spirit of unity with all across the Connection and with our ecumenical partners to give form to new expressions of shared mission and ministry; • Commit ourselves to cooperatively foster “A Future with Hope” whereby United Methodist Christians are encouraged and equipped to perform mission and ministry as disciples of Jesus Christ; • Commit ourselves to intentionally and collaboratively address the four emphases of congregational development, leadership development, ministry with the poor, and global health as we prepare in planning and budgeting for mission and ministry in 2009-2012.

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ETHICS OF EMBRYONIC STEM CELL RESEARCH

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8006. Ethics of Embryonic Stem Cell Research Preamble The following statement addresses the ethical implications of using human embryos as a source of stem cells for research. It also examines in vitro fertilization procedures, as they are the source of most of the embryos that are presently used for research. This statement does not explore in detail other kinds of stem cell research, but finds no moral objections to research involving stem cells derived from adult cells or umbilical cord blood. The United Methodist Church has made a commitment to consider all issues in light of concerns for the welfare of all people and the just distribution of resources. In light of that, we wish to state at the outset our conviction that Christians are called to use their resources to meet the basic health care needs of all people. We reaffirm our theological grounding on these issues as found in Section II of the 2004 Book of Resolutions, Resolution #102—“New Developments in Genetic Science.” Description of In Vitro Fertilization In vitro fertilization (IVF) is a clinical practice in which a woman’s ovaries are hyper-stimulated to release several eggs, which are extracted and subsequently fertilized in a laboratory dish. This is for the purpose of creating embryos to be introduced into the uterus in the hope of implantation, gestation, and eventual birth. Current practice usually involves the extraction of up to 15-16 eggs for fertilization. The resulting embryos that are judged most viable are either introduced into the womb in the initial attempt or frozen and stored for possible later use. Some of the embryos are judged to be less viable than others and are discarded. (Those stored embryos that are not later used become the “excess embryos” whose use as a source of embryonic stem cells is currently under discussion.) Concerns Regarding the Status of Human Embryos A human embryo, even at its earliest stages, commands our reverence and makes a serious moral claim on us, although not 895

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a claim identical to that of a more developed human life. For this reason we should not create embryos with the intention of destroying them, as in the creation of embryos for research purposes. Neither should we, even for reproductive purposes, produce more embryos than we can expect to introduce into the womb in the hope of implantation. We recommend the following guidelines to minimize the overproduction of embryos: • W e urge clinicians and couples to make the determination of how many eggs to fertilize and implant on a case-bycase basis. • Only enough embryos should be produced to achieve one pregnancy at a time. • We insist that rigorous standards of informed consent regarding the procedures, the physical and emotional risks, and the associated ethical issues be applied to all reproductive technologies. This is especially important regarding the disposition of “excess” embryos and should be the norm of practice around the world. Some Judgments Regarding the Use of Existing Embryos for Stem Cell Research There has been a great deal of scientific interest recently generated by research on human stem cells. These are the cells that give rise to other cells. There are a number of potential sources for stem cells, including adult tissues, fetal remains, umbilical cord blood, and human embryos. The use of adult stem cells and stem cells derived from umbilical cord blood raise few moral questions. The use of human embryos as a source for stem cells has been the subject of intense moral debate. Given the reality that most, if not all, of these excess embryos will be discarded, we believe that it is morally tolerable to use existing embryos for stem cell research purposes. This position is a matter of weighing the danger of further eroding the respect due to potential life against the possible, therapeutic benefits that are hoped for from such research. The same judgment of moral tolerability would apply to the use of embryos left from future reproductive efforts if a decision has been made not to introduce them into the womb. We articulate this position with an attitude of caution, not license. We reiterate our opposition to the creation 896

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of embryos for the sake of research. (See Book of Resolutions, 2000, p. 254) The Issue of “Therapeutic Cloning” In consideration of the potential therapeutic benefits that might eventually arise from research on embryonic stem cells, particular concerns are raised by a proposed practice called “therapeutic cloning.” This involves taking a donated human egg, extracting its nucleus, and replacing it with a nucleus taken from another body cell. This newly formed cell would then be electrically or chemically stimulated to develop into an embryo. This embryo would contain most of the same genes as the person whose body cell was used to obtain the nucleus. The cloned embryo would then be used as a source of stem cells, which would be a closer genetic match for that donor, although they would contain some genes from the egg cell used for the cloning. This procedure might overcome the problem of immune system rejection of cellular treatments that might be developed for an individual from embryonic stem cells. As of March 2007, no human embryos have been successfully cloned. However, we still believe that human embryos should not be created purely for the sake of research, or created with the advance intention of destroying them, or cloned for harvesting stem cells. The United Methodist Church supports persons who wish to enhance medical research by donating their early embryos remaining after in vitro fertilization (IVF) procedures have ended, and urges the United States Congress to pass legislation that would authorize federal funding for derivation of and medical research on human embryonic stem cells that were generated for IVF and remain after fertilization procedures have been concluded, provided that: 1. these early embryos are no longer required for procreation by those donating them and would simply be discarded; 2. those donating early embryos have given their prior informed consent to their use in stem cell research; 3. the embryos were not deliberately created for research purposes; and 4. the embryos were not obtained by sale or purchase. The United States Secretary of Health and Human Services is urged to establish an interdisciplinary oversight body for all 897

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research in both the public and private sectors that involves stem cells from human embryos, parthenotes, sperm cells, or egg cells, and cells that produce sperm or eggs. ADOPTED 2004 REVISED AND READOPTED 2008 RESOLUTION #8003, 2008 BOOK OF RESOLUTIONS RESOLUTION #366, 2004 BOOK OF RESOLUTIONS

8011. Biblical Language Whereas, The United Methodist Church affirms the use of biblical language and images in worship and in our common life together, and affirms the use of language that reflects the longstanding commitment to the inclusiveness and diversity of United Methodist members and constituencies; and Whereas, the use of metaphors of color, darkness, ability, and age in negative ways has had a harmful effect; Therefore, be it resolved, that United Methodist clergy and laity be encouraged to use diverse biblical images and titles for God, including masculine/feminine metaphors; use language for humans that reflects both male and female; use metaphors of color, darkness, ability, and age in positive ways; and Be it further resolved, that we affirm the use of biblical language and images in all their forms as appropriate for use in hymns, liturgy, teaching, and in all areas of our common life together; and Be it further resolved, that publications, audiovisual media, online resources, and other communication materials of The United Methodist Church shall reflect the diverse biblical metaphors and the diversity and inclusiveness of humanity. ADOPTED 1988 REVISED AND ADOPTED 2000 REVISED AND READOPTED 2008 RESOLUTION #8006, 2008 BOOK OF RESOLUTIONS RESOLUTION #344, 2004 BOOK OF RESOLUTIONS RESOLUTION #321, 2000 BOOK OF RESOLUTIONS

8012. Use of the Name: The United Methodist Church in Periodicals and Advertisements The 1980 United Methodist General Conference, sympathetic toward Evangelical United Brethren, moved Heritage Sunday from the anniversary of John Wesleyâ&#x20AC;&#x2122;s Aldersgate experience 898

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(the former Aldersgate Sunday) to the anniversary of the Uniting Conference and passed a resolution on the “Proper Use of Name: The United Methodist Church.” We call our members to a more thorough understanding of the joint heritage of our Methodist and Evangelical United Brethren forebears, and we call on our members and agencies to implement with energy and enthusiasm, the 1980 resolution on the “Proper Use of Name: The United Methodist Church.” We call on our church periodical editors, where contributors omit the word “United” from “United Methodist” to correct this usage—both in articles and in letters to the editor. With direct quotations, they should insert “United” in brackets. They should further instruct advertisers that advertisements that refer to “Methodist” without “United” are unacceptable. We further direct the General Council on Finance and Administration and the General Commission on Communication, when they become aware of the omission of “United” from “United Methodist” in the church or secular press, to notify the responsible parties that this is unacceptable usage and to report to the Church annually in The Interpreter of its compliance with this directive. ADOPTED 2004 AMENDED AND READOPTED 2012 RESOLUTION #8007, 2008 BOOK OF RESOLUTIONS RESOLUTION #352, 2004 BOOK OF RESOLUTIONS

8013. Meeting Times Whereas, The United Methodist Church recognizes the leadership of young people within the church; and Whereas, young people of The United Methodist Church are called by God to serve in leadership roles at the local, district, and conference levels; and Whereas, a churchwide effort in recruiting and retaining young people’s participation is growing; and Whereas, the time constraints of young people through school, career, and family are great, making accessibility to leadership roles difficult; Therefore, be it resolved, that in choosing dates and times for all meetings of United Methodist Church boards and agencies, utmost importance is given to the consideration of times, dates, 899

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and places between all conferences that will make young people’s participation as great as possible. Be it further resolved, that in choosing dates and times for district, annual/central, and General Conference meetings that utmost importance is given to the consideration of allowing as many youth and young adult delegates to actively participate as is possible. ADOPTED 2008 RESOLUTION #8008, 2008 BOOK OF RESOLUTIONS

8014. Church Participation by a Registered Child Sex Offender The Social Principles of The United Methodist Church declare: “We recognize that family violence and abuse in all its forms— verbal, psychological, physical, sexual—is detrimental to the covenant of the human community. We encourage the Church to provide a safe environment, counsel, and support for the victim. While we deplore the actions of the abuser, we affirm that person to be in need of God’s redeeming love” (Social Principles ¶ 161G). Increasingly, churches are faced with a dilemma in their attempt to be faithful to both of the last two sentences above. Assuring the safety of children in our care, our facilities and our programs is a sacred duty. We must weigh that duty in the balance with what often seems the conflicting value of participation in the life of the church by a convicted child abuser. Being part of a worshiping community is not the only way for a person to experience God’s redeeming love, but it is an important one. Recent studies suggest a low likelihood that pedophiles can or will change. Without extensive professional treatment, virtually all child sexual offenders will re-offend. Repentance, prayer, and pastoral support, always in combination with lifelong professional treatment, can be crucial in helping to change behavior but, in themselves, offer slim hope of changing the behavior of perpetrators. Welcoming a child sex offender into a congregation must be accompanied by thorough knowledge, careful planning, and long-term monitoring. A convicted and/or registered sex offender who wishes to be part of a church community should expect to have conditions placed on his or her participation. Indeed, offenders who have been in treatment and are truly committed to living a life free of further abuse will be the first to declare that, in order to accomplish 900

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that, they must structure a life that includes on-going treatment, accountability mechanisms, and lack of access to children. The following steps should be taken in order to be faithful to the Social Principles’ commitment both to safety from abuse and to ministry with abusers: A. Local churches should:

• h old discussions in the church council and in adult education settings about the possibility of facing the situation of a convicted sex offender returning to or joining the church. These discussions should be held and general agreements reached about actions to be taken should the church find itself in this circumstance; • develop a carefully constructed and openly negotiated covenant between the offender and the church community. The covenant should include agreements in the following areas: participation in a professional counseling program for at least the entire time of church membership or participation; adult “covenant partners” to accompany the offender while on church property or attending church activities; areas of church facilities that are “off limits”; restrictions on leadership in or on behalf of church; no role in church that includes contact with children or youth; any additional conditions for presence or participation; and • assure that the covenant is maintained by having it written and signed by the offender, the pastor(s), and the chairperson of the church council. While confidentiality of victims should be respected, the covenant should not be secret. Monitoring of the covenant should be taken seriously as a permanent responsibility.

B. Annual conferences should:

• d evelop similar plans and covenant for situations in which a convicted and/or registered sexual offender is involved or seeks involvement in the conference, its activities or facilities; • include information about this concern and assistance with implementation of this resolution in its training and resourcing of clergy and local church lay leaders; 901

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C. The General Board of Discipleship and the General Board of Global Ministries should:

• c ooperatively develop and promote a process and specific guidelines to assist congregations in the education and covenant tasks outlined above. ADOPTED 2004 READOPTED 2008 RESOLUTION #8009, 2008 BOOK OF RESOLUTIONS RESOLUTION #355, 2004 BOOK OF RESOLUTIONS

8015. Guidelines: The UMC and the Charismatic Movement Introductory Statement In 1976 General Conference approved “Guidelines: The United Methodist Church and the Charismatic Renewal.” These Guidelines served the church well. At the 2004 General Conference the GBOD was assigned the responsibility to review and revise the Guidelines, while retaining their general focus and purpose. Glossary Terminology associated with the charismatic movement is confusing because of varying usage. Pentecostal. This term refers to the movement whose roots began late in the nineteenth century, resulting in the formation of a number of pentecostal denominations in the early years of the twentieth century. Classic pentecostalism affirms what is sometimes spoken of as initial evidence, which includes the concept of requisite “baptism in the Holy Spirit,” that every Christian must experience the “baptism in the Holy Spirit” that is accompanied by glossolalia or speaking in tongues as an “initial evidence.” Pentecostals also emphasize strongly the full recovery of the gifts of the Holy Spirit. Charismatic. The word charismatic comes from the Greek word charismata, meaning “gifts.” The root words in Greek mean grace and joy. By definition, a charismatic should be a joyful, gracegifted Christian. Charismatic Christians emphasize the need to recover the empowerment and the gifts of the Spirit for ministry today. They affirm the importance of all the “gifts of the Spirit.” 902

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Charismatic Movement. Throughout this report the term charismatic movement is used to identify the movement that began about 1960 in mainline Christian bodies, both Protestant and Roman Catholic. This movement emphasizes the central importance of the “baptism of the Holy Spirit,” but without the elevation of “speaking in tongues” as the initial evidence. A focus is placed on the need to recover the Holy Spirit’s empowering and gifts for ministry today. These gifts include prophecy, healing, tongues, and interpretation of tongues, because these gifts are perceived to have been neglected by the Church. In a biblical sense there is no such person as a “noncharismatic Christian,” since the term charismata refers to the gracious gifts of God bestowed upon all Christians to equip them for ministry: “A demonstration of the Spirit is given to each person for the common good” (1 Corinthians 12:7). Pentecostals and Charismatics emerged out of Christianity in the West, where for long periods Christianity neglected the importance of the gifts of the Holy Spirit in the life of the church. However, the activity of the Holy Spirit is not merely restricted to Western Christianity. Indeed, when the gospel reached different parts of the non-Western world, many Christians learned of the Holy Spirit’s work in the Bible. In simple faith they believed, and many began exercising the gifts of the Spirit. Although the ministries of such individuals and churches are similar to those of the Pentecostals and the Charismatics in many ways, they do not owe their origins to these Western sources. Rather, they sprang up entirely on their own under the direct leading of the Spirit. Neo-charismatics, or Third Wave (the Pentecostals being the first wave and the Charismatics being the second wave). These are Christians who, unrelated or no longer related to the Pentecostal or Charismatic renewals, have become filled with the Spirit, are energized by the Spirit, and exercise gifts of the Spirit without recognizing a baptism in the Spirit separate from conversion. Speaking in tongues is considered optional or unnecessary. Signs and wonders, supernatural miracles, and power encounters are emphasized. Third-wavers form independent churches and do not identify themselves as either Pentecostals or Charismatics (Synan, p. 396). 903

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Guidelines We believe the church needs to pray for a sensitivity to be aware of and to respond to manifestations of the Holy Spirit in our world today. We are mindful that the problems of discerning between the true and fraudulent are considerable, but we must not allow the problems to paralyze our awareness of the Spirit’s presence; nor should we permit our fear of the unknown and the unfamiliar to close our minds against being surprised by grace. We know the misuse of mystical experience is an ever-present possibility, but that is no reason to deny spiritual experiences. In facing the issues raised by charismatic experiences, we plead for a spirit of openness and love. We commend to the attention of the church the affirmations of Paul on the importance of love in First Corinthians 13 and of Wesley—“In essentials, unity; in nonessentials, liberty; and, in all things, charity” (love that cares and understands). Without an active, calm, objective, and loving understanding of the religious experience of others, however different from one’s own, harmony is impossible. The criteria by which we understand another’s religious experience must include its compatibility with the mind and the spirit of our Lord Jesus Christ, as revealed in the New Testament. If the consequence and quality of a reported encounter with the Holy Spirit leads to self-righteousness, hostility, and exaggerated claims of knowledge and power, then the experience is subject to serious question. However, when the experience clearly results in new dimensions of love, faith, joy, and blessings to others, we must conclude that this is “what the Lord hath done” and offer God our praise. “You will know them by their fruit” (Matthew 7:20). Guidelines for All 1. Be open and accepting of those whose Christian experiences differ from your own. 2. Continually undergird and envelop all discussions, conferences, meetings, and persons in prayer. 3. Be open to new ways in which God by the Spirit may be speaking to the church. 4. Seek the gifts of the Spirit that enrich your life and your ministry, as well as the life of the church. 904

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5. Recognize that although spiritual gifts may be abused in the same way that knowledge or wealth or power may be abused, this does not mean that they should be prohibited. 6. Remember that, like other movements in church history, the charismatic renewal has a valid contribution to make to the ecumenical church. 7. Remember the lessons of church history that when God’s people rediscovered old truths the process was often disquieting and that it usually involved upheaval, change, and a degree of suffering and misunderstanding. 8. Always be mindful of the spiritual needs of the whole congregation. 9. In witnessing, teaching, or preaching, the wholeness of all aspects of the gospel must be presented. For Pastors Who Have Had Charismatic Experiences 1. Combine with your charismatic experience a thorough knowledge of and adherence to United Methodist theology, polity, and tradition. Remember your influence will, in large part, be earned by your loving and disciplined employment of the gifts, by your conduct as a pastor of your entire congregation, and by your participation as a responsible pastor. 2. Seek a deepening and continued friendship with your clergy colleagues regardless of their charismatic experience. 3. Remember your ordination vow to “love, serve, and pray for all the people among whom you work . . . to serve rather than to be served . . . to look after the concerns of Christ above all.” (The United Methodist Book of Worship, “The Order for the Ordination of Elders,” 675) 4. Avoid the temptation to force your personal views and experiences on others. Seek to understand those whose spiritual experiences differ from your own. 5. Seek to grow in your skills as a biblical exegete, a systematic theologian, and a preacher in all the fullness of the gospel. 6. Pray for the gifts of the Spirit essential for your ministry; continually examine your life for the fruits of the Spirit. 7. Let your personal experience demonstrate the power of the Spirit in “works of piety” and “works of mercy” as understood and practiced in the Wesleyan tradition. 905

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For Pastors Who Have Not Had Charismatic Experiences 1. Continually examine your understanding of the doctrine and experience of the Holy Spirit, so you can communicate this with clarity. 2. Remember the lessons of church history when God’s people rediscover old truths—the process is often disquieting, that it usually involves upheaval, change, and a degree of suffering and misunderstanding. 3. Seek firsthand knowledge of what the charismatic renewal means to those who have experienced it. Keep your mind open until this firsthand knowledge is obtained. Then observe and respond as a loving Christian, as a United Methodist minister, and as a sympathetic, conscientious pastor. Keep to scriptural teaching regarding all the gifts of the Holy Spirit. 4. When speaking in tongues occurs, seek to understand what it means to the speaker in his or her private devotional life and what it means when used for intercessory prayer, especially in group worship. 5. Seek to understand the meaning of the other “gifts of the Spirit” in the charismatic experience, such as the utterance of wisdom, knowledge, faith, healing, miracles, and prophecy. 6. United Methodist pastors should be intentional about the benefits to be derived by a mutual sharing of a variety of experiences that have biblical foundation. Accordingly, the pastor should seek to keep all meetings called for prayer and fellowship open to all interested members of the congregation. For Laity Who Have Had Charismatic Experiences 1. Remember to combine with your enthusiasm a thorough knowledge of and adherence to the United Methodist form of church government. The charismatic movement is closely related to the holiness movement and to the Wesleyan tradition. Consult with your pastor(s) and if they have not also had your experience, help him or her understand what it means to you. Invite your pastor(s) to attend your worship services and prayer meetings. 2. Pray that the Spirit will help you to maintain fellowship with all United Methodists. 3. Strive for a scholarly knowledge of scriptural content in combination with your spiritual experiences. “Seek to unite knowledge 906

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and vital pietyâ&#x20AC;? (Wesley). Strive to integrate your experiences with the theological traditions of our church. 4. Avoid undisciplined, undiplomatic enthusiasm in your eagerness to share your experiences with others. Resist the temptation to pose as an authority on spiritual experiences. Failure in this area may cause your fellow Christians to interpret your behavior as spiritual pride. 5. Be intentional about keeping your prayer meetings and other gatherings open to all members of your congregation. When those who do not share your experiences do attend, discuss with them the purpose of the meeting with an interpretation of the significance of the content. 6. Remember that there are many types of Christian experiences that lead to spiritual growth; charismatic experience is one of these. 7. Accept opportunities to become personally involved in the work and mission of your own congregation. Let the results of your experience be seen in the outstanding quality of your church membership and service to others. Be an obvious, enthusiastic supporter of your congregation, its pastor, and its lay leadership and of your district, your annual conference, the General Conference, and mission of each. This may well be the most effective witness you can offer to the validity and vitality of your charismatic experience. 8. Remember Paulâ&#x20AC;&#x2122;s injunction that when the gift of tongues is spoken to the body in a group context, there must be interpretation to ensure proper order (1 Corinthians 14:27, 40). If the gift is exercised in a worship setting or group prayer, be careful that it does not hinder worship or cause distraction for others. 9. Keep your charismatic experience in perspective. No doubt it has caused you to feel that you are a better Christian. Remember that this does not mean you are better than other Christians but that you are, perhaps, a better Christian than you were before. Jesus commanded us to love one another (John 13:34). For Laity Who Have Not Had Charismatic Experiences 1. We believe God is constantly seeking to renew the Church, including The United Methodist Church. Pray that God may make known to you your own place in the process of renewal. The advent of the charismatic movement into our denomination is only one aspect of renewal. 907

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2. If there are members of your congregation who have had charismatic experiences, accept them as brothers and sisters. Jesus commanded us to love one another (John 13:34). 3. Be aware of the tendency to separate ourselves from those who have experiences that differ from our own. Observe personally the charismatics in their prayer meetings, in your congregation, and in the mission of your church. Examine scriptural teaching about this. Pray about it. Discuss your concern with your pastor. The United Methodist Church is theologically diverse. 4. Do not be disturbed if your experience is not the same as others. The work and mission of a healthy congregation calls for many gifts (1 Corinthians 12â&#x20AC;&#x201C;14). Each Christian is a unique member of the body of Christ and should seek to discover his or her gifts and role. 5. Should your pastor emphasize charismatic experiences, help her or him to be mindful of the spiritual needs of the entire congregation, to be a pastor and teacher to all. Encourage her or him in preaching to present the wholeness of all aspects of the gospel. Be open to what God would say to you through your pastor about the Holy Spirit. For Connectional Administration 1. Refer prayerfully and thoughtfully to the other sections of these Guidelines. 2. Remember your pastoral responsibilities toward ordained persons and congregations within the connection, particularly toward those whose spiritual experience differ from your own. 3. Each administrator should consider whether any teaching or practice regarding the charismatic movement involving an ordained minister of a congregation is for the edification of the church. 4. If there is division involved in a particular situation, make as careful an evaluation as possible, remembering that there are other kinds of issues that may divide our fellowshipâ&#x20AC;&#x201D;a lack of openness to something new or an unwillingness to change, for example. Sometimes tensions and conflicts may result in the edification and growth and maturity of the church and therefore need to be handled wisely and prayerfully by all concerned. 5. Administrators and connectional bodies will be required to deal with expressions of the charismatic movement. We urge all 908

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involved to seek firsthand information and experience about the movement, its meaning for those involved in it, and its value to the particular congregation. 6. Care should be taken that persons whose theology and experiences align with those of the Charismatic Renewal are not discriminated against in appointments or as candidates for ordination. 7. Where an ordained person seems to overemphasize or deemphasize some charismatic doctrines/practices, she or he should be counseled to preach the wholeness of the gospel, to minister to the needs of all of the congregation, and as a pastor to grow in understanding of our polity in the mission of the particular annual conference. 8. Annual conferences may also be faced with a situation where there is a charismatic group within a congregation whose pastor or whose lay leadership or both may be hostile to or ignorant of the charismatic movement. The Annual Conference Board of Ordained Ministry, the bishop, and the district superintendent have a pastoral responsibility to mediate and to guide in reconciliation, using these guidelines. 9. Pray continuously for sensitivity to the will and the leading of the Holy Spirit. Historical Perspective: The Ministry of the Holy Spirit in Church History The Holy Spirit in the New Testament Period The Holy Spirit came upon Mary (Luke 1:35), descended upon Jesus at his baptism (Luke 3:22) and filled Jesus before the temptation in the wilderness (Luke 4:2ff). Jesus claimed that the Spirit was upon him when he stood up to preach (Luke 4:18ff) and that the Spirit empowered him to cast out demons (Matthew 12:28). John the Baptist and Jesus both indicated the importance of the power of the Spirit (Luke 3:15-19; John 7:37-39; Acts 1:5, 8). The coming of the Holy Spirit ushered in the beginning of the Church (Acts 2) and empowered the disciples to be witnesses (Acts 1:8, Acts 2:4ff). Paul writes about the gifts of the Spirit in his letters (Romans 12:6-8; 1 Corinthians 12:4-11, 27-31; Ephesians 4:11) and describes his missionary outreach to the Gentiles as â&#x20AC;&#x153;by 909

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what I’ve said and what I’ve done, by the power of signs and wonders, and by the power of God’s Spirit” (Romans 15:18; see also 1 Corinthians 2:4-5; 1 Thessalonians 1:5). The Holy Spirit in John Wesley’s Life and Ministry John Wesley and his followers were bearers of Scriptural Christianity. Their ministry testifies to the dynamic work of the Spirit in early Methodism. To begin with, Wesley’s Aldersgate experience of the assurance of his salvation on 24 May 1738 was certainly a work of the Spirit. He relates in his journal how as he heard of “the change which God works in the heart through faith in Christ, I felt my heart strangely warmed . . . and an assurance was given that he had taken away my sins.” Some months later, he was at prayer with seventy others, including his brother Charles and also George Whitefield, on the night of 1 January 1739. In the early hours of the next morning, the Holy Spirit was poured on them in a most powerful manner. He writes: “About three in the morning . . . the power of God came mightily upon us insomuch that many cried out for exceeding joy and many fell to the ground. As soon as we were recovered a little from that awe and amazement at the presence of His majesty, we broke out with one voice, ‘We praise Thee, O God, we acknowledge Thee to be the Lord.’” “On the basis of Scripture, Wesley taught that the Holy Spirit is present and active in every major stage of Christian experience.” (Stokes, 46) Careful study of Wesley’s writings shows clearly that spiritual gifts, including healing and deliverance of the demonized, were clearly manifested in his ministry and that of his coworkers. There were also reported cases of people falling to the ground under the power of the Holy Spirit due to a variety of reasons, including deliverance from demonization, deep conviction of sin and subsequent release, or simply being overcome by the Spirit (Davies, Methodism, pp.60f; Heitzenrater, Wesley and the People Called Methodists, pp.100f, 319). One study has shown that, ‘a careful study of Wesley’s Works and particularly of the lives of the early Methodist preachers reveals evidence that all the spiritual gifts listed in 1 Corinthians 12:8-10 were exercised, with the one exception of the interpretation of tongues”(Davies and Peart, The Charismatic Movement and Methodism, 2). 910

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Finally, Wesley himself has noted that the spiritual gifts were not generally exercised after the first two or three centuries after Christ. But the reason for this was not that these gifts were not available. Rather, as he noted, “The real cause was ‘the love of many,’ almost all Christians, was ‘waxed cold,’ because the Christians were turned Heathens again, and had only a dead form left” (Sermon LXXXIX, “The More Excellent Way,” Works, Vol. 7, 26-27). And Wesley wrote, “I do not recollect any scripture wherein we are taught that miracles were to be confined within the limits either of the apostolic or the Cyprianic age, or of any period of time, longer or shorter, even till the restitution of all things” (“Principles of a Methodist Farther Explained,” Works, Vol. 8, 465). The Pentecostal and Charismatic Movements and the Wesleyan Framework It is impossible to speak of Pentecostalism and the Charismatic Renewal apart from their roots in Methodism. It was, after all, the Wesleyans who first applied the title “pentecostal” to their movement and to a variety of their publications. The Methodists were also first to coin the phrase baptism of the Holy Spirit as applied to a second and sanctifying grace (experience) of God. (Cf. John Fletcher of Madeley, Methodism’s earliest formal theologian.) The Methodists meant by their “baptism” something different from the Pentecostals, but the view that this is an experience of grace separate from and after salvation was the same. However, the roots of Pentecostalism in Methodist soil go much deeper than titles and phrases. While the phenomenon of speaking in tongues, commonly associated with Pentecostalism, was not an experience sought or promoted by early Methodists, other equally startling manifestations of the Spirit did abound. This was particularly so as Methodism spread across the American frontier. When asked once why the gifts of the Spirit, manifest in the early church, had disappeared, as if the church had no more need for them, Mr. Wesley responded: “It should not be reasoned that the absence of such in the church (eighteenth-century Church of England) reflects the reluctance of God to give, rather the reticence of the church to receive” (Tuttle, 106). Methodism then, at its inception, invited God’s people to expect and receive whatever blessing God would give “for the common good” (1 Corinthians 12:7). It is not surprising that many of the first Pentecostal leaders 911

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were originally Methodists. Pentecostalism has continued to be what Francis Asbury wanted Methodism to remain, a pliable movement more than a static institution. Whether Methodism claims it or not, Pentecostalism is an offspring and will perhaps be its greatest legacy. Conservative estimates of the number of classical denominational Pentecostals run 200 million. Combined with the millions of charismatics and neo-pentecostals or thirdwavers and those in house churches, that number now stands at 500 million (Synan, 2) to 700 million (Rutz, 44-46), making this the second largest group of Christians in the world, second only to the Roman Catholic Church as a whole. This group is estimated to be growing worldwide by 8 percent a year (Rutz, 15). Charismatics should interpret their gifts and experiences in light of their own traditions. When this does not occur, division and/or exploitation sets in. When United Methodist charismatics adopt a classical pentecostal line, they are no longer United Methodist— at least in the Wesleyan sense. United Methodist Charismatics need to recognize that, properly understood within the context of our own tradition, their charismatic gifts and experiences can be considered as fresh wind of the Spirit. Wesley’s theology of grace is in fact a theology of the Holy Spirit. He believed that Reformation theology was built upon the cardinal doctrine of original sin and that it is God’s sovereign will to reverse our “sinful, devilish nature” by the work of the Holy Spirit. He called this activity of God prevenient, justifying, and sanctifying grace. Bound by sin and death, one experiences almost from the moment of conception the gentle wooing of the Holy Spirit—prevenient grace. This grace “prevents” one from wandering so far from God that when a person finally understands what it means to be a child of God the Holy Spirit enables us to say Yes to this relationship. For Wesley, this Yes was a heartfelt faith in the merit of Christ alone for salvation. It allows the Holy Spirit to take the righteousness that was in Christ and attribute or impute it to the believer—justifying grace. For Wesley this begins a lifelong movement from imputed to imparted righteousness in which the Holy Spirit moves the believer from the righteousness of Christ attributed through faith to the righteousness of Christ realized within the individual—sanctifying grace. To understand Wesley’s experience of “entire sanctification” is to know how far the pentecostal baptism of the Holy Spirit falls short if there are not continuing works of grace. Grace is continual, 912

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though we may not always perceive it. It is essential that we do not confuse being “filled with the Holy Spirit” with Wesley’s mature doctrine of sanctification. The Spirit-filled life is, rather, a sustained journey of gifts, experiences, and divine support, beginning with conversion, constantly moving us toward the goal of sanctification. Many charismatics have come to believe that being filled with the Holy Spirit is an experience that begins with justification and continues as a lifelong process of growth in grace. For the charismatic, Spirit-baptism bestows not one but many gifts and not one but many experiences intended to sustain one day after day. Being baptized in the Spirit (Acts 1:4-5) and being continually filled with the Spirit (Ephesians 5:18) and walking with the Spirit (Galatians 5:25) are important parts of the journey toward Christ-likeness, but they are only parts of the journey. Thus, United Methodist charismatics, within the context of our own rich tradition, can never interpret gifts and experiences as signs of superior spirituality, making them better than others. Rather, the power of God being sustained within them makes them better than they were and able to “pursue . . . the prize of God’s upward call in Christ Jesus” (Philippians 3:14). The Charismatic Renewal has been instrumental in providing many gifts to the Church of Christ Jesus and has made a profound impact upon present-day United Methodism. Methodists throughout history have always worshiped God in a variety of styles—never more so than today. In addition worship itself—from openly free to highly liturgical—is now more broadly and correctly understood as a personal offering from the body rather than simply the service of worship that one attends. “God is spirit, and it is necessary to worship God in spirit and truth” (John 4:24). Contemporary Christian music—a hallmark of the charismatic renewal—fills many of our churches each Sunday, enriches the spiritual life of individuals and enhances small group meetings. There are a variety of healing services offered in The United Methodist Book of Worship. In addition, the church offers a number of helpful resources for beginning and sustaining healing ministries within the local church. Spiritual formation is now considered an integral part of planning for annual conferences and important in the continuing education for clergy. 913

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The renewing work of the Holy Spirit within The United Methodist Church has supported the Lay Witness Movement, the Walk to Emmaus, and the Academy for Spiritual Formation. In 1978, Aldersgate Renewal Ministries (whose purpose is to “encourage United Methodists to be filled, gifted, empowered and led by the Holy Spirit in ministry to the world” became an affiliate of the General Board of Discipleship. These ministries have been used by God to bring thousands of people around the world into a new or deeper relationship with the Lord. United Methodist charismatics and noncharismatics alike should be encouraged. In fact, the term noncharismatic Christian is a misnomer. All Christians have gifts. Charismatic, as earlier defined, refers to those who more explicitly acknowledge and emphasize teaching concerning the power of the Holy Spirit at work within them and the church through such gifts. Bibliography Davies, Rupert E. Methodism. London: Epworth, 1976. This is a standard reference work written by a British Methodist scholar. Davies, William R. and Peart, Ross. The Charismatic Movement and Methodism. Westminster, UK: Methodist Home Mission, 1973. This resource written by clergy within the Charismatic tradition of the British Methodist Church. DeArteaga, William. Quenching the Spirit: Discover the Real Spirit behind the Charismatic Controversy. Lake Mary, FL: Creation House 2002. This volume contains a historical overview of spiritual gifts from the early church to the date of publication. It also provides the history of opposition to spiritual gifts. www.creationhouse. com <http://www.creationhouse.com>. Heitzenrater, Richard P. Wesley and the People Called Methodists. Nashville: Abingdon, 1995. This is a standard reference work written by a United Methodist scholar in the USA. www. cokesbury.com <http://www.cokesbury.com>. “The Holy Spirit and Revival.” The Methodist Church in Malaysia, August 2006. This document was recently approved in Malaysia and represents a more global and biblical perspective on spiritual gifts. Hyatt, Eddie L. 2000 Years of Charismatic Christianity. Lake Mary, FL: Charisma House, 2002. This book traces the history of Charismatic Christianity from the early church to the present time 914

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with significant attention to Methodism. www.charismahouse. com <http://www.charismahouse.com>. Jennings, Daniel R. The Supernatural Occurrences of John Wesley. Sean Multimedia 2005. This resource gathers information from John Wesleyâ&#x20AC;&#x2122;s writings on spiritual gifts and the supernatural. www.seanmultimedia.com <http://www.seanmultimedia.com>. Moore, Gary L. Life in the Spirit Seminar. Franklin, TN: Providence House, 2003. This resource is the manual for local church Life in the Spirit seminars. It also can be used for small group Bible studies on the Holy Spirit from a Wesleyan perspective. www. aldersgaterenewal.org <http://www.aldersgaterenewal.org>. Rutz, James. Mega Shift. Colorado Springs: Empowerment Press, 2005. This resource describes the miraculous work of God around the world through ordinary people and the house-church movement. Stokes, Mack B. The Holy Spirit in the Wesleyan Heritage. Nashville: Abingdon Press, 1985, 1993. This is a standard work by a bishop of The United Methodist Church. Synan, Vinson. The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal. Nashville: Thomas Nelson, 2001. This book traces the development of the Pentecostal, Charismatic, and Third Wave movements from 1901 to 2001 including references to Methodism. Tuttle, Robert G. Sanctity without Starch. Anderson, IN: Bristol Books, 1992. A standard work by a United Methodist theologian within the Charismatic tradition. ADOPTED 2008 RESOLUTION #8010, 2008 BOOK OF RESOLUTIONS

8016. Proper Use of Information Communication Technologies We affirm that the right to communicate and to access information is a basic human right, essential to human dignity and to a just and democratic society. Our understanding of communication is grounded in Scripture. God is a communicating God. Christians believe that the creation of the world is rooted in the spoken Word of God. God made all persons in the divine image. God created the world and all living things for relationship. 915

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The Bible is the inspired Word of God about communication and a God who created the world and all living things for relationship. The biblical account of the tower of Babel presents a classic example of the integral relationship between communication and being human. This theme repeats itself in the story of Pentecost, the birthplace of the church. Being filled with the Holy Spirit and in communion with God and one another, the people of God spoke and heard the divine message of God in their own languages. We acknowledge that every right brings with it responsibilities. The whole community—owners, managers and consumers—is responsible for the functioning of communication in society. Christians have an obligation to advocate that mass media and communication technologies are operated to serve the public good rather than merely commercial interests. Most peoples of the world have no access to even the most rudimentary communication technologies—telephones, radio-— much less the digital, satellite, and other technologies that are rapidly expanding in the developing world. These technologies allow their owners to manage information and resources at increasingly remote distances from the local cultures and economies affected. The instantaneous nature of global data transmission means that economic powers often have access to information before others do. The global-technological nature of the economy gives tremendous fiscal power to these same developed world and transnational interests. This system works to advance the cause of the global market and promote commercial values aimed only at profit, often neglecting the aspects of communication and culture that promote the common good. Media companies, as producers and carriers of information, have a far-reaching effect on value formation. Issues of justice in local and national development cannot be addressed without a consciousness of the role of communication, nor can any people do so without the tools with which to make their views known. Information Communication Technologies (ICTs) offer enormous benefits. They enable global contact and, when made available for human uses and to address human needs, can significantly enhance life, development, and global consciousness. Such uses will not become widespread unless concrete enabling steps are taken. Therefore the church’s voice is crucial. 916

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The church continues its mission and ministry amid this enormous revolution in communication. The church quickly embraced the first communication revolution, the invention of the printing press, and used the printed word to disseminate the written word and to teach literacy to millions who were otherwise considered unfit to learn, empowering them to fully engage in the world. The education of his neighbors was a matter close to John Wesley’s heart, and his efforts gave many the education necessary to read and understand the gospel of Jesus Christ and to interpret the events of their world in the light of the gospel. The Church carries a responsibility for helping its members achieve media literacy, not only to read and understand the gospel but also to discern from the flood of information an understanding of the events of our world today. Citizens cannot get responsible political information without media literacy. The current media revolution challenges all people to resist becoming mere consumers of messages that are created and controlled by a relatively small number of super-powerful transnational media corporations. Media technologies have great potential to bind the world together, when not beholden entirely to transnational commercial interests. Therefore, The United Methodist Church commits to: A. Change of the Church • Encourage leaders to preach and teach about the impact of media on the quality of life and values of individuals and society and to suggest ways congregations and individuals can both work with the positive forces and resist the negative. • Use the available ICTs of local churches and other UMC entities to provide training in communication technologies to persons in their communities, particularly children, youth, and the poor, so that they might become active creators of story and culture rather than simply passive consumers. • Assist members of United Methodist churches, our clergy, seminarians, and those who serve in the Church to become literate and committed to using ICTs for ministry and advocacy. As part of becoming aware of the power of the media, we particularly suggest the study of the 917

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Principles of Christian Communication developed by the World Association of Christian Communication. • Encourage United Methodist institutions of higher education, particularly communication and theology faculties, to address societal communication issues. • Reevaluate the church’s work at every level of the United Methodist connection, including allocation of resources, decisions about programs, ministries, and missions, in light of the vital need to affirm the dignity of all persons by ensuring them equal opportunity to be heard, to have voice in the shaping of the church and of the world, and to communicate their story. B. Change of Society • Devote serious attention to the economic, political, and cultural forces that constrain the press and other communication media, challenging the use of communication as a force that supports the powerful, victimizes the powerless, and marginalizes minority opinion. • Use ICTs for acts of love that liberate. • W e will work to preserve the right to communication for oppressed and persecuted communities, to oppose efforts to deny citizens the right of information, and to develop communication technologies that can be used to protect children from exploitation and psychological harm. • Advocate for uses of media and communication technologies that promote peace, understanding, cooperation and multiculturalism and oppose those uses of media that encourage violence, factionalism, militarism, and ethnic strife. • Advocate for technologies that allow consumers to exclude unwanted commercial messages. • Encourage the production and broadcast of independently owned media, particularly those of developing nations, which encompass artistic and entertainment programming as well as news and information. C. Change of the World • Develop methods to educate persons about the importance of communication as a basic right for all persons and advocate for public policies that promote fair and 918

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equitable access to ICTs through educational, advocacy, and communications ministries. • Identify and eliminate the hindrances to communication technologies with a view toward assisting those without those technologies to acquire, access, and use them. In this context the Church supports the development of open source software (General Public License systems). Its availability in the public domain helps overcome some of the digital divide between the developed and developing countries. • Work through annual conferences and the general boards and agencies with regional, national, and international bodies to provide support for such activities as: 1. scholarships and training of persons, especially women, in developing countries in communication policy issues and communication management in order that they may be fully prepared to participate in planning for the communications policy, programs, and infrastructure in their respective nations; 2. participation in communication efforts that offer alternatives to the mass media. • Integrate sustained work for both domestic and global communications justice into current peace and justice advocacy agendas. • Work through shareholder groups to persuade companies to respect nations’ attempts to protect their cultural sovereignty. Global communications justice, in the end, is about communication that is just and participatory, equitable and sustainable. ADOPTED 2004 READOPTED 2008 RESOLUTION #8011, 2008 BOOK OF RESOLUTIONS RESOLUTION #362, 2004 BOOK OF RESOLUTIONS

8017. Cultural Competency Training Whereas, The United Methodist Church is an increasingly diverse denomination that seeks to be the effective and inclusive body of Christ; and 919

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Whereas, historical realities of social oppression and church practices that reflect and favor dominant cultures, frequently lead to a lack of effective participation in all levels of conference leadership; and Whereas, cultural competency is a leadership skill that can be learned and The United Methodist Church has a responsibility to resource and support annual conference leadership in their responsibilities for the effective participation of all members and most especially those members of historically marginalized communities; Therefore, be it resolved, the chairpersons of all annual conference boards, agencies, committees, and commissions, and the full membership of the Committee on Nominations and the Board of Laity are strongly urged to participate in cultural competency training; and the annual conference is encouraged to provide such cultural competency training in order to better ensure the effective and full participation of all committee members with the support and resourcing of the General Commission on Religion and Race; self-assessment tools are encouraged for use as part of the training, and may include but not be limited to, the Intercultural Development Inventory [IDI] and the Intercultural Effectiveness Scale [IES]; Therefore be it further resolved, such trainings ideally would take place each year within the first six months after annual conference and reports of the completion of trainings shared with the chairperson of the annual conference Commission on Religion and Race or its equivalent body; and the responsibility for encouraging that the actions and values of this resolution are implemented shall be that of the resident bishop and/or their designee. ADOPTED 2012

8018. Support for Clergywomen Whereas, United Methodist churches have not always supported clergywomen; and Whereas, clergywomen have gifts and graces that have enriched the witness of this denomination; and Whereas, clergywomen have been supportive of United Methodist Men as expressed in scouting ministry and menâ&#x20AC;&#x2122;s ministry, 920

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Therefore, be it resolved, that United Methodist Men be expected to welcome women to the pulpits of their churches, and Be it further resolved, that clergywomen be invited to share in the studies and activities of local chapters of United Methodist Men. ADOPTED 2012

8019. Expanding Outreach to Men and Youth Whereas, membership in The United Methodist Church has declined every year since the 1968 merger of The Methodist Church with The Evangelical United Brethren Church; and Whereas, an ABC poll found that only 32 percent of American men attend church compared to 44 percent of American women, and 13 million more women than men attend church in the US; and Whereas, 25 percent of married women attend church without their husbands; and Whereas, a Gallup poll shows declining interest among young people with only 47 percent of young adults indicating that religion is important in their lives compared to 75 percent of persons over 75 years of age answering in the same manner; and Whereas, only 10 percent of US churches maintain vibrant men’s ministry programs, and most congregations struggle to find ways to minister to men and reach young people; Therefore, be it resolved, that churches be encouraged to expand their ministries to all men in the church and the community. The group of men that meets monthly for study, worship, and fellowship serves an important purpose; but it should be only a fraction of a local church’s effort to deepen the spiritual lives of men and to minister to men and young people without church homes; and Be it further resolved, that all churches are encouraged to charter a United Methodist Men’s organization. Pastors and superintendents are encouraged to utilize DVDs, online training, lay-speaking courses, the services of men’s ministry specialists, and other resources provided by the General Commission on United Methodist Men to expand the ministry to all men within and beyond the congregation; and Be it further resolved, that United Methodist churches be encouraged to charter Scout troops and to add other youth921

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serving ministries as a way to reach unchurched youth and as a way to minister to young people within their faith communities; and Be it further resolved, that local churches encourage members to become scouting ministry specialists as a way to expand their ministries through youth-serving agencies; and Be it further resolved, that local churches are encouraged to provide funding to enable one or more of their members to become men’s ministry specialists and to utilize the services and resources of those already accredited as men’s ministry specialists. ADOPTED 2012

8031. By Water and the Spirit: A United Methodist Understanding of Baptism A Report of the Baptism Study Committee Contemporary United Methodism is attempting to recover and revitalize its understanding of baptism. To do this, we must look to our heritage as Methodists and Evangelical United Brethren and, indeed, to the foundations of Christian tradition. Throughout our history, baptism has been viewed in diverse and even contradictory ways. An enriched understanding of baptism, restoring the Wesleyan blend of sacramental and evangelical aspects, will enable United Methodists to participate in the sacrament with renewed appreciation for this gift of God’s grace. Within the Methodist tradition, baptism has long been a subject of much concern, even controversy. John Wesley retained the sacramental theology which he received from his Anglican heritage. He taught that in baptism a child was cleansed of the guilt of original sin, initiated into the covenant with God, admitted into the church, made an heir of the divine kingdom, and spiritually born anew. He said that while baptism was neither essential to nor sufficient for salvation, it was the “ordinary means” that God designated for applying the benefits of the work of Christ in human lives. On the other hand, although he affirmed the regenerating grace of infant baptism, he also insisted upon the necessity of adult conversion for those who have fallen from grace. A person who matures into moral accountability must respond to God’s grace in 922

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repentance and faith. Without personal decision and commitment to Christ, the baptismal gift is rendered ineffective. Baptism for Wesley, therefore, was a part of the lifelong process of salvation. He saw spiritual rebirth as a twofold experience in the normal process of Christian development—to be received through baptism in infancy and through commitment to Christ later in life. Salvation included both God’s initiating activity of grace and a willing human response. In its development in the United States, Methodism was unable to maintain this Wesleyan balance of sacramental and evangelical emphases. Access to the sacraments was limited during the late eighteenth and early nineteenth centuries when the Methodist movement was largely under the leadership of laypersons who were not authorized to administer them. On the American frontier where human ability and action were stressed, the revivalistic call for individual decision making, though important, was subject to exaggeration. The sacramental teachings of Wesley tended to be ignored. In this setting, while infant baptism continued not only to be practiced, but also to be vigorously defended, its significance became weakened and ambiguous. Later toward the end of the nineteenth century, the theological views of much of Methodism were influenced by a new set of ideas which had become dominant in American culture. These ideas included optimism about the progressive improvement of humankind and confidence in the social benefits of scientific discovery, technology, and education. Assumptions of original sin gave way before the assertion that human nature was essentially unspoiled. In this intellectual milieu, the old evangelical insistence upon conversion and spiritual rebirth seemed quaint and unnecessary. Thus the creative Wesleyan synthesis of sacramentalism and evangelicalism was torn asunder and both its elements devalued. As a result, infant baptism was variously interpreted and often reduced to a ceremony of dedication. Adult baptism was sometimes interpreted as a profession of faith and public acknowledgment of God’s grace, but was more often viewed simply as an act of joining the church. By the middle of the twentieth century, Methodism in general had ceased to understand baptism as authentically sacramental. Rather than an act of divine grace, it was seen as an expression of human choice. Baptism was also a subject of concern and controversy in the Evangelical and United Brethren traditions that were brought 923

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together in 1946 in The Evangelical United Brethren Church. Their early pietistic revivalism, based upon belief in the availability of divine grace and the freedom of human choice, emphasized bringing people to salvation through Christian experience. In the late nineteenth and early twentieth centuries, both Evangelical and United Brethren theologians stressed the importance of baptism as integral to the proclamation of the gospel, as a rite initiating persons into the covenant community (paralleling circumcision), and as a sign of the new birth, that gracious divine act by which persons are redeemed from sin and reconciled to God. The former Evangelical Church consistently favored the baptism of infants. The United Brethren provided for the baptism of both infants and adults. Following the union of 1946, The Evangelical United Brethren Church adopted a ritual that included services of baptism for infants and adults, and also a newly created service for the dedication of infants that had little precedent in official rituals of either of the former churches. The 1960-64 revision of The Methodist Hymnal, including rituals, gave denominational leaders an opportunity to begin to recover the sacramental nature of baptism in contemporary Methodism. The General Commission on Worship sounded this note quite explicitly in its introduction to the new ritual in 1964: In revising the Order for the Administration of Baptism, the Commission on Worship has endeavored to keep in mind that baptism is a sacrament, and to restore it to the EvangelicalMethodist concept set forth in our Articles of Religion. . . . Due recognition was taken of the critical reexamination of the theology of the Sacrament of Baptism which is currently taking place in ecumenical circles, and of its theological content and implications.

The commission provided a brief historical perspective demonstrating that the understanding of baptism as a sacrament had been weakened, if not discarded altogether, over the years. Many in the church regarded baptism, both of infants and adults, as a dedication rather than as a sacrament. The commission pointed out that in a dedication we make a gift of a life to God for God to accept, while in a sacrament God offers the gift of Godâ&#x20AC;&#x2122;s unfailing grace for us to accept. The 1964 revision of the ritual of the sacrament of baptism began to restore the rite to its original and historic meaning as a sacrament. 924

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In the 1989 United Methodist Hymnal, the Services of the Baptismal Covenant I, II, and IV (taken from the 1984 official ritual of the denomination as printed in The Book of Services) continue this effort to reemphasize the historic significance of baptism. These rituals, in accenting the reality of sin and of regeneration, the initiating of divine grace, and the necessity of repentance and faith, are consistent with the Wesleyan combination of sacramentalism and evangelicalism. United Methodism is not alone in the need to recover the significance of baptism nor in its work to do so. Other Christian communions are also reclaiming the importance of this sacrament for Christian faith and life. To reach the core of the meaning and practice of baptism, all have found themselves led back through the life of the church to the Apostolic Age. An ecumenical convergence has emerged from this effort, as can be seen in the widely acclaimed document Baptism, Eucharist, and Ministry (1982). Established by the General Conference of 1988 and authorized to continue its work by the General Conference of 1992, the Committee to Study Baptism is participating in this process by offering a theological and functional understanding of baptism as embodied in the ritual of The United Methodist Church. In so doing, the broad spectrum of resources of Scripture, Christian tradition, and the Methodist-Evangelical United Brethren experience has been taken into account. The growing ecumenical consensus has assisted us in our thinking. We Are Saved by Godâ&#x20AC;&#x2122;s Grace The Human Condition. As told in the first chapters of Genesis, in creation God made human beings in the image of Godâ&#x20AC;&#x201D;a relationship of intimacy, dependence, and trust. We are open to the indwelling presence of God and given freedom to work with God to accomplish the divine will and purpose for all of creation and history. To be human as God intended is to have loving fellowship with God and to reflect the divine nature in our lives as fully as possible. Tragically, as Genesis 3 recounts, we are unfaithful to that relationship. The result is a thorough distortion of the image of God in us and the degrading of the whole of creation. Through prideful overreach or denial of our God-given responsibilities, 925

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we exalt our own will, invent our own values, and rebel against God. Our very being is dominated by an inherent inclination toward evil which has traditionally been called original sin. It is a universal human condition and affects all aspects of life. Because of our condition of sin, we are separated from God, alienated from one another, hostile to the natural world, and even at odds with our own best selves. Sin may be expressed as errant priorities, as deliberate wrongdoing, as apathy in the face of need, as cooperation with oppression and injustice. Evil is cosmic as well as personal; it afflicts both individuals and the institutions of our human society. The nature of sin is represented in Baptismal Covenants I, II, and IV in The United Methodist Hymnal by the phrases “the spiritual forces of wickedness” and “the evil powers of this world,” as well as “your sin.” Before God all persons are lost, helpless to save themselves, and in need of divine mercy and forgiveness. The Divine Initiative of Grace. While we have turned from God, God has not abandoned us. Instead, God graciously and continuously seeks to restore us to that loving relationship for which we were created, to make us into the persons that God would have us be. To this end God acts preveniently, that is, before we are aware of it, reaching out to save humankind. The Old Testament records the story of God’s acts in the history of the covenant community of Israel to work out the divine will and purpose. In the New Testament story, we learn that God came into this sinful world in the person of Jesus Christ to reveal all that the human mind can comprehend about who God is and who God would have us be. Through Christ’s death and resurrection, the power of sin and death was overcome and we are set free to again be God’s own people (1 Peter 2:9). Since God is the only initiator and source of grace, all grace is prevenient in that it precedes and enables any movement that we can make toward God. Grace brings us to an awareness of our sinful predicament and of our inability to save ourselves; grace motivates us to repentance and gives us the capacity to respond to divine love. In the words of the baptismal ritual: “All this is God’s gift, offered to us without price” (The United Methodist Hymnal, page 33). The Necessity of Faith for Salvation. Faith is both a gift of God and a human response to God. It is the ability and willingness to say “yes” to the divine offer of salvation. Faith is our awareness of our utter dependence upon God, the surrender of our selfish wills, the 926

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trusting reliance upon divine mercy. The candidate for baptism answers “I do” to the question “Do you confess Jesus Christ as your Savior, put your whole trust in his grace, and promise to serve him as your Lord . . .?” (The United Methodist Hymnal, page 34). Our personal response of faith requires conversion in which we turn away from sin and turn instead to God. It entails a decision to commit our lives to the Lordship of Christ, an acceptance of the forgiveness of our sins, the death of our old selves, an entering into a new life of the Spirit—being born again (John 3:3-5; 2 Corinthians 5:17). All persons do not experience this spiritual rebirth in the same way. For some, there is a singular, radical moment of conversion. For others, conversion may be experienced as the dawning and growing realization that one has been constantly loved by God and has a personal reliance upon Christ. John Wesley described his own experience by saying, “I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.” The Means by Which God’s Grace Comes to Us Divine grace is made available and effective in human lives through a variety of means or “channels,” as Wesley called them. While God is radically free to work in many ways, the church has been given by God the special responsibility and privilege of being the body of Christ which carries forth God’s purpose of redeeming the world. Wesley recognized the church itself as a means of grace—a grace-filled and grace-sharing community of faithful people. United Methodism shares with other Protestant communions the understanding that the proclamation of the Word through preaching, teaching, and the life of the church is a primary means of God’s grace. The origin and rapid growth of Methodism as a revival movement occurred largely through the medium of the proclaimed Gospel. John Wesley also emphasized the importance of prayer, fasting, Bible study, and meetings of persons for support and sharing. Because God has created and is creating all that is, physical objects of creation can become the bearers of divine presence, power, and meaning, and thus become sacramental means of God’s grace. Sacraments are effective means of God’s presence 927

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mediated through the created world. God becoming incarnate in Jesus Christ is the supreme instance of this kind of divine action. Wesley viewed the sacraments as crucial means of grace and affirmed the Anglican teaching that “a sacrament is ‘an outward sign of inward grace, and a means whereby we receive the same.’” Combining words, actions, and physical elements, sacraments are sign-acts that both express and convey God’s grace and love. Baptism and the Lord’s Supper are sacraments that were instituted or commanded by Christ in the Gospels. United Methodists believe that these sign-acts are special means of grace. The ritual action of a sacrament does not merely point to God’s presence in the world, but also participates in it and becomes a vehicle for conveying that reality. God’s presence in the sacraments is real, but it must be accepted by human faith if it is to transform human lives. The sacraments do not convey grace either magically or irrevocably, but they are powerful channels through which God has chosen to make grace available to us. Wesley identified baptism as the initiatory sacrament by which we enter into the covenant with God and are admitted as members of Christ’s church. He understood the Lord’s Supper as nourishing and empowering the lives of Christians and strongly advocated frequent participation in it. The Wesleyan tradition has continued to practice and cherish the various means through which divine grace is made present to us. Baptism and the Life of Faith The New Testament records that Jesus was baptized by John (Matthew 3:13-17), and he commanded his disciples to teach and baptize in the name of the Father, Son, and Holy Spirit (Matthew 28:19). Baptism is grounded in the life, death, and resurrection of Jesus Christ; the grace which baptism makes available is that of the atonement of Christ which makes possible our reconciliation with God. Baptism involves dying to sin, newness of life, union with Christ, receiving the Holy Spirit, and incorporation into Christ’s church. United Methodists affirm this understanding in their official documents of faith. Article XVII of the Articles of Religion (Methodist) calls baptism “a sign of regeneration or the new birth”; the Confession of Faith (EUB) states that baptism is “a representation of the new birth in Christ Jesus and a mark of Christian discipleship.” 928

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The Baptismal Covenant. In both the Old and New Testaments, God enters into covenant relationship with God’s people. A covenant involves promises and responsibilities of both parties; it is instituted through a special ceremony and expressed by a distinguishing sign. By covenant God constituted a servant community of the people of Israel, promising to be their God and giving them the Law to make clear how they were to live. The circumcision of male infants is the sign of this covenant (Genesis 17:1-14; Exodus 24:1-12). In the death and resurrection of Jesus Christ, God fulfilled the prophecy of a new covenant and called forth the church as a servant community (Jeremiah 31:31-34; 1 Corinthians 11:23-26). The baptism of infants and adults, both male and female, is the sign of this covenant. Therefore, United Methodists identify our ritual for baptism as “The Services of the Baptismal Covenant” (The United Methodist Hymnal, pages 32-54). In baptism the church declares that it is bound in covenant to God; through baptism new persons are initiated into that covenant. The covenant connects God, the community of faith, and the person being baptized; all three are essential to the fulfillment of the baptismal covenant. The faithful grace of God initiates the covenant relationship and enables the community and the person to respond with faith. Baptism by Water and the Holy Spirit. Through the work of the Holy Spirit—the continuing presence of Christ on earth—the church is instituted to be the community of the new covenant. Within this community, baptism is by water and the Spirit (John 3:5; Acts 2:38). In God’s work of salvation, the mystery of Christ’s death and resurrection is inseparably linked with the gift of the Holy Spirit given on the Day of Pentecost (Acts 2). Likewise, participation in Christ’s death and resurrection is inseparably linked with receiving the Spirit (Romans 6:1-11; 8:9-14). The Holy Spirit who is the power of creation (Genesis 1:2) is also the giver of new life. Working in the lives of people before, during, and after their baptisms, the Spirit is the effective agent of salvation. God bestows upon baptized persons the presence of the Holy Spirit, marks them with an identifying seal as God’s own, and implants in their hearts the first installment of their inheritance as sons and daughters of God (2 Corinthians 1:21-22). It is through the Spirit that the life of faith is nourished until the final deliverance when they will enter into the fullness of salvation (Ephesians 1:1314). Since the Apostolic Age, baptism by water and baptism of 929

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the Holy Spirit have been connected (Acts 19:17). Christians are baptized with both, sometimes by different sign-actions. Water is administered in the name of the triune God (specified in the ritual as Father, Son, and Holy Spirit) by an authorized person, and the Holy Spirit is invoked with the laying on of hands in the presence of the congregation. Water provides the central symbolism for baptism. The richness of its meaning for the Christian community is suggested in the baptismal liturgy which speaks of the waters of creation and the flood, the liberation of God’s people by passage through the sea, the gift of water in the wilderness, and the passage through the Jordan River to the promised land. In baptism we identify ourselves with this people of God and join the community’s journey toward God. The use of water in baptism also symbolizes cleansing from sin, death to old life, and rising to begin new life in Christ. In United Methodist tradition, the water of baptism may be administered by sprinkling, pouring, or immersion. However it is administered, water should be utilized with enough generosity to enhance our appreciation of its symbolic meanings. The baptismal liturgy includes the biblical symbol of the anointing with the Holy Spirit—the laying on of hands with the optional use of oil. This anointing promises to the baptized person the power to live faithfully the kind of life that water baptism signifies. In the early centuries of the church, the laying on of hands usually followed immediately upon administration of the water and completed the ritual of membership. Because the laying on of hands was, in the Western church, an act to be performed only by a bishop, it was later separated from water baptism and came to be called confirmation (see pp. 936-38). In confirmation the Holy Spirit marked the baptized person as God’s own and strengthened him or her for discipleship. In the worship life of the early church, the water and the anointing led directly to the celebration of the Lord’s Supper as part of the service of initiation, regardless of the age of the baptized. The current rituals of the baptismal covenant rejoin these three elements into a unified service. Together these symbols point to, anticipate, and offer participation in the life of the community of faith as it embodies God’s presence in the world. Baptism as Incorporation into the Body of Christ. Christ constitutes the church as his Body by the power of the Holy Spirit (1 Corinthians 12:13, 27). The church draws new persons into 930

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itself as it seeks to remain faithful to its commission to proclaim and exemplify the gospel. Baptism is the sacrament of initiation and incorporation into the body of Christ. An infant, child, or adult who is baptized becomes a member of the catholic (universal) church, of the denomination, and of the local congregation (see pp. 936-38). Therefore, baptism is a rite of the whole church, which ordinarily requires the participation of the gathered, worshiping congregation. In a series of promises within the liturgy of baptism, the community affirms its own faith and pledges to act as spiritual mentor and support for the one who is baptized. Baptism is not merely an individualistic, private, or domestic occasion. When unusual but legitimate circumstances prevent a baptism from taking place in the midst of the gathered community during its regular worship, every effort should be made to assemble representatives of the congregation to participate in the celebration. Later, the baptism should be recognized in the public assembly of worship in order that the congregation may make its appropriate affirmations of commitment and responsibility. Baptism brings us into union with Christ, with each other, and with the church in every time and place. Through this sign and seal of our common discipleship, our equality in Christ is made manifest (Galatians 3:27-28). We affirm that there is one baptism into Christ, celebrated as our basic bond of unity in the many communions that make up the body of Christ (Ephesians 4:4-6). The power of the Spirit in baptism does not depend upon the mode by which water is administered, the age or psychological disposition of the baptized person, or the character of the minister. It is Godâ&#x20AC;&#x2122;s grace that makes the sacrament whole. One baptism calls the various churches to overcome their divisions and visibly manifest their unity. Our oneness in Christ calls for mutual recognition of baptism in these communions as a means of expressing the unity that Christ intends (1 Corinthians 12:12-13). Baptism as Forgiveness of Sin. In baptism God offers and we accept the forgiveness of our sin (Acts 2:38). With the pardoning of sin which has separated us from God, we are justifiedâ&#x20AC;&#x201D;freed from the guilt and penalty of sin and restored to right relationship with God. This reconciliation is made possible through the atonement of Christ and made real in our lives by the work of the Holy Spirit. We respond by confessing and repenting of our sin, and affirming our faith that Jesus Christ has accomplished all that is necessary for our salvation. Faith is the necessary condition for justification; 931

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in baptism, that faith is professed. God’s forgiveness makes possible the renewal of our spiritual lives and our becoming new beings in Christ. Baptism as New Life. Baptism is the sacramental sign of new life through and in Christ by the power of the Holy Spirit. Variously identified as regeneration, new birth, and being born again, this work of grace makes us into new spiritual creatures (2 Corinthians 5:17). We die to our old nature which was dominated by sin and enter into the very life of Christ who transforms us. Baptism is the means of entry into new life in Christ (John 3:5; Titus 3:5), but new birth may not always coincide with the moment of the administration of water or the laying on of hands. Our awareness and acceptance of our redemption by Christ and new life in him may vary throughout our lives. But, in whatever way the reality of the new birth is experienced, it carries out the promises God made to us in our baptism. Baptism and Holy Living. New birth into life in Christ, which is signified by baptism, is the beginning of that process of growth in grace and holiness through which God brings us into closer relationship with Jesus Christ, and shapes our lives increasingly into conformity with the divine will. Sanctification is a gift of the gracious presence of the Holy Spirit, a yielding to the Spirit’s power, a deepening of our love for God and neighbor. Holiness of heart and life, in the Wesleyan tradition, always involves both personal and social holiness. Baptism is the doorway to the sanctified life. The sacrament teaches us to live in the expectation of further gifts of God’s grace. It initiates us into a community of faith that prays for holiness; it calls us to life lived in faithfulness to God’s gift. Baptized believers and the community of faith are obligated to manifest to the world the new redeemed humanity which lives in loving relationship with God and strives to put an end to all human estrangements. There are no conditions of human life (including age or intellectual ability, race or nationality, gender or sexual identity, class or disability) that exclude persons from the sacrament of baptism. We strive for and look forward to the reign of God on earth, of which baptism is a sign. Baptism is fulfilled only when the believer and the church are wholly conformed to the image of Christ. Baptism as God’s Gift to Persons of Any Age. There is one baptism as there is one source of salvation—the gracious love of God. 932

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The baptizing of a person, whether as an infant or an adult, is a sign of God’s saving grace. That grace—experienced by us as initiating, enabling, and empowering—is the same for all persons. All stand in need of it, and none can be saved without it. The difference between the baptism of adults and that of infants is that the Christian faith is consciously being professed by an adult who is baptized. A baptized infant comes to profess her or his faith later in life, after having been nurtured and taught by parent(s) or other responsible adults and the community of faith. Infant baptism is the prevailing practice in situations where children are born to believing parents and brought up in Christian homes and communities of faith. Adult baptism is the norm when the church is in a missionary situation, reaching out to persons in a culture which is indifferent or hostile to the faith. While the baptism of infants is appropriate for Christian families, the increasingly minority status of the church in contemporary society demands more attention to evangelizing, nurturing, and baptizing adult converts. Infant baptism has been the historic practice of the overwhelming majority of the church throughout the Christian centuries. While the New Testament contains no explicit mandate, there is ample evidence for the baptism of infants in Scripture (Acts 2:38-41; 16:15, 33) and in early Christian doctrine and practice. Infant baptism rests firmly on the understanding that God prepares the way of faith before we request or even know that we need help (prevenient grace). The sacrament is a powerful expression of the reality that all persons come before God as no more than helpless infants, unable to do anything to save ourselves, dependent upon the grace of our loving God. The faithful covenant community of the church serves as a means of grace for those whose lives are impacted by its ministry. Through the church, God claims infants as well as adults to be participants in the gracious covenant of which baptism is the sign. This understanding of the workings of divine grace also applies to persons who for reasons of disabilities or other limitations are unable to answer for themselves the questions of the baptismal ritual. While we may not be able to comprehend how God works in their lives, our faith teaches us that God’s grace is sufficient for their needs and, thus, they are appropriate recipients of baptism. The church affirms that children being born into the brokenness of the world should receive the cleansing and renewing 933

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forgiveness of God no less than adults. The saving grace made available through Christ’s atonement is the only hope of salvation for persons of any age. In baptism infants enter into a new life in Christ as children of God and members of the body of Christ. The baptism of an infant incorporates him or her into the community of faith and nurture, including membership in the local church. The baptism of infants is properly understood and valued if the child is loved and nurtured by the faithful worshiping church and by the child’s own family. If a parent or sponsor (godparent) cannot or will not nurture the child in the faith, then baptism is to be postponed until Christian nurture is available. A child who dies without being baptized is received into the love and presence of God because the Spirit has worked in that child to bestow saving grace. If a child has been baptized but her or his family or sponsors do not faithfully nurture the child in the faith, the congregation has a particular responsibility for incorporating the child into its life. Understanding the practice as an authentic expression of how God works in our lives, The United Methodist Church strongly advocates the baptism of infants within the faith community: “Because the redeeming love of God, revealed in Jesus Christ, extends to all persons and because Jesus explicitly included the children in his kingdom, the pastor of each charge shall earnestly exhort all Christian parents or guardians to present their children to the Lord in Baptism at an early age” (1992 Book of Discipline, ¶ 221). We affirm that while thanksgiving to God and dedication of parents to the task of Christian child-raising are aspects of infant baptism, the sacrament is primarily a gift of divine grace. Neither parents nor infants are the chief actors; baptism is an act of God in and through the church. We respect the sincerity of parents who choose not to have their infants baptized, but we acknowledge that these views do not coincide with the Wesleyan understanding of the nature of the sacrament. The United Methodist Church does not accept either the idea that only believer’s baptism is valid or the notion that the baptism of infants magically imparts salvation apart from active personal faith. Pastors are instructed by The Book of Discipline to explain our teaching clearly on these matters, so that parent(s) or sponsors might be free of misunderstandings. The United Methodist Book of Worship contains “An Order of Thanksgiving for the Birth or Adoption of the Child” (pages 585934

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87), which may be recommended in situations where baptism is inappropriate, but parents wish to take responsibility publicly for the growth of the child in faith. It should be made clear that this rite is in no way equivalent to or a substitute for baptism. Neither is it an act of infant dedication. If the infant has not been baptized, the sacrament should be administered as soon as possible after the Order of Thanksgiving. God’s Faithfulness to the Baptismal Covenant. Since baptism is primarily an act of God in the church, the sacrament is to be received by an individual only once. This position is in accord with the historic teaching of the church universal, originating as early as the second century and having been recently reaffirmed ecumenically in Baptism, Eucharist, and Ministry. The claim that baptism is unrepeatable rests on the steadfast faithfulness of God. God’s initiative establishes the covenant of grace into which we are incorporated in baptism. By misusing our God-given freedom, we may live in neglect or defiance of that covenant, but we cannot destroy God’s love for us. When we repent and return to God, the covenant does not need to be remade, because God has always remained faithful to it. What is needed is renewal of our commitment and reaffirmation of our side of the covenant. God’s gift of grace in the baptismal covenant does not save us apart from our human response of faith. Baptized persons may have many significant spiritual experiences, which they will desire to celebrate publicly in the worship life of the church. Such experiences may include defining moments of conversion, repentance of sin, gifts of the Spirit, deepening of commitment, changes in Christian vocation, important transitions in the life of discipleship. These occasions call not for repetition of baptism, but for reaffirmations of baptismal vows as a witness to the good news that while we may be unfaithful, God is not. Appropriate services for such events would be “Confirmation or Reaffirmation of Faith” (see Baptismal Covenant I in The United Methodist Hymnal) or “A Celebration of New Beginnings in Faith” (The United Methodist Book of Worship, pages 588-90). Nurturing Persons in the Life of Faith. If persons are to be enabled to live faithfully the human side of the baptismal covenant, Christian nurture is essential. Christian nurture builds on baptism and is itself a means of grace. For infant baptism, an early step is instruction prior to baptism of parent(s) or sponsors in the gospel 935

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message, the meaning of the sacrament, and the responsibilities of a Christian home. The pastor has specific responsibility for this step (the 1992 Book of Discipline, ¶ 439.1b). Adults who are candidates for baptism need careful preparation for receiving this gift of grace and living out its meaning (the 1992 Book of Discipline, ¶ 216.1). After baptism, the faithful church provides the nurture which makes possible a comprehensive and lifelong process of growing in grace. The content of this nurturing will be appropriate to the stages of life and maturity of faith of individuals. Christian nurture includes both cognitive learning and spiritual formation. A crucial goal is the bringing of persons to recognition of their need for salvation and their acceptance of God’s gift in Jesus Christ. Those experiencing conversion and commitment to Christ are to profess their faith in a public ritual. They will need to be guided and supported throughout their lives of discipleship. Through its worship life, its Christian education programs, its spiritual growth emphases, its social action and mission, its examples of Christian discipleship, and its offering of the various means of grace, the church strives to shape persons into the image of Christ. Such nurturing enables Christians to live out the transforming potential of the grace of their baptism. Profession of Christian Faith and Confirmation. The Christian life is a dynamic process of change and growth, marked at various points by celebrations in rituals of the saving grace of Christ. The Holy Spirit works in the lives of persons prior to their baptism, is at work in their baptism, and continues to work in their lives after their baptism. When persons recognize and accept this activity of the Holy Spirit, they respond with renewed faith and commitment. In the early church, baptism, the laying on of hands, and Eucharist were a unified rite of initiation and new birth for Christians of all ages. During the Middle Ages in Western Europe, confirmation was separated from baptism in both time and theology. A misunderstanding developed of confirmation as completing baptism, with emphasis upon human vows and initiation into church membership. John Wesley did not recommend confirmation to his preachers or to the new Methodist Church in America. Since 1964 in the former Methodist Church, the first public profession of faith for those baptized as infants has been called Confirmation. In the former Evangelical United 936

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Brethren Church, there was no such rite until union with The Methodist Church in 1968. With the restoration of confirmation— as the laying on of hands—to the current baptismal ritual, it should be emphasized that confirmation is what the Holy Spirit does. Confirmation is a divine action, the work of the Spirit empowering a person “born through water and the Spirit” to “live as a faithful disciple of Jesus Christ.” An adult or youth preparing for baptism should be carefully instructed in its life-transforming significance and responsibilities. Such a person professes in the sacrament of baptism his or her faith in Jesus Christ and commitment to discipleship, is offered the gift of assurance, and is confirmed by the power of the Holy Spirit (see Baptismal Covenant I, sections 4, 11, and 12). No separate ritual of confirmation is needed for the believing person. An infant who is baptized cannot make a personal profession of faith as a part of the sacrament. Therefore, as the young person is nurtured and matures so as to be able to respond to God’s grace, conscious faith and intentional commitment are necessary. Such a person must come to claim the faith of the church proclaimed in baptism as her or his own faith. Deliberate preparation for this event focuses on the young person’s self-understanding and appropriation of Christian doctrines, spiritual disciplines, and life of discipleship. It is a special time for experiencing divine grace and for consciously embracing one’s Christian vocation as a part of the priesthood of all believers. Youth who were not baptized as infants share in the same period of preparation for profession of Christian faith. For them, it is nurture for baptism, for becoming members of the church, and for confirmation. When persons who were baptized as infants are ready to profess their Christian faith, they participate in the service which United Methodism now calls Confirmation. This occasion is not an entrance into church membership, for this was accomplished through baptism. It is the first public affirmation of the grace of God in one’s baptism and the acknowledgment of one’s acceptance of that grace by faith. This moment includes all the elements of conversion— repentance of sin, surrender and death of self, trust in the saving grace of God, new life in Christ, and becoming an instrument of God’s purpose in the world. The profession of Christian faith, to be celebrated in the midst of the worshiping congregation, should include the voicing of baptismal vows as a witness to faith and the opportunity to give testimony to personal Christian experience. 937

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Confirmation follows profession of the Christian faith as part of the same service. Confirmation is a dynamic action of the Holy Spirit that can be repeated. In confirmation the outpouring of the Holy Spirit is invoked to provide the one being confirmed with the power to live in the faith that he or she has professed. The basic meaning of confirmation is strengthening and making firm in Christian faith and life. The ritual action in confirmation is the laying on of hands as the sign of God’s continuing gift of the grace of Pentecost. Historically, the person being confirmed was also anointed on the forehead with oil in the shape of a cross as a mark of the Spirit’s work. The ritual of the baptismal covenant included in The United Methodist Hymnal makes clear that the first and primary confirming act of the Holy Spirit is in connection with and immediately follows baptism. When a baptized person has professed her or his Christian faith and has been confirmed, that person enters more fully into the responsibilities and privileges of membership in the church. Just as infants are members of their human families, but are unable to participate in all aspects of family life, so baptized infants are members of the church—the family of faith—but are not yet capable of sharing everything involved in membership. For this reason, statistics of church membership are counts of professed/ confirmed members rather than of all baptized members. Reaffirmation of One’s Profession of Christian Faith. The life of faith which baptized persons live is like a pilgrimage or journey. On this lifelong journey there are many challenges, changes, and chances. We engage life’s experiences on our journey of faith as a part of the redeeming and sanctifying body of Christ. Ongoing Christian nurture teaches, shapes, and strengthens us to live ever more faithfully as we are open to the Spirit’s revealing more and more of the way and will of God. As our appreciation of the good news of Jesus Christ deepens and our commitment to Christ’s service becomes more profound, we seek occasions to celebrate. Like God’s people through the ages, all Christians need to participate in acts of renewal within the covenant community. Such an opportunity is offered in every occasion of baptism when the congregation remembers and affirms the gracious work of God which baptism celebrates. “Baptismal Covenant IV” in The United Methodist Hymnal is a powerful ritual of reaffirmation which uses water in ways that remind us of our baptism. The historic “Covenant Renewal Service” and “Love Feast” can also be 938

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used for this purpose (The United Methodist Book of Worship, pages 288-94 and 581-84). Reaffirmation of faith is a human response to God’s grace and therefore may be repeated at many points in our faith journey. Baptism in Relation to Other Rites of the Church The grace of God which claims us in our baptism is made available to us in many other ways and, especially, through other rites of the church. Baptism and the Lord’s Supper (Holy Communion or the Eucharist). Through baptism, persons are initiated into the church; by the Lord’s Supper, the church is sustained in the life of faith. The services of the baptismal covenant appropriately conclude with Holy Communion, through which the union of the new member with the body of Christ is most fully expressed. Holy Communion is a sacred meal in which the community of faith, in the simple act of eating bread and drinking wine, proclaims and participates in all that God has done, is doing, and will continue to do for us in Christ. In celebrating the Eucharist, we remember the grace given to us in our baptism and partake of the spiritual food necessary for sustaining and fulfilling the promises of salvation. Because the table at which we gather belongs to the Lord, it should be open to all who respond to Christ’s love, regardless of age or church membership. The Wesleyan tradition has always recognized that Holy Communion may be an occasion for the reception of converting, justifying, and sanctifying grace. Unbaptized persons who receive communion should be counseled and nurtured toward baptism as soon as possible. Baptism and Christian Ministry. Through baptism, God calls and commissions persons to the general ministry of all Christian believers (see 1992 Book of Discipline, ¶¶ 101-07). This ministry, in which we participate both individually and corporately, is the activity of discipleship. It is grounded upon the awareness that we have been called into a new relationship not only with God, but also with the world. The task of Christians is to embody the gospel and the church in the world. We exercise our calling as Christians by prayer, by witnessing to the good news of salvation in Christ, by caring for and serving other people, and by working toward reconciliation, justice, and peace, in the world. This is the universal priesthood of all believers. 939

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From within this general ministry of all believers, God calls and the church authorizes some persons for the task of representative ministry (see 1992 Book of Discipline, ¶¶ 108-110). The vocation of those in representative ministry includes focusing, modeling, supervising, shepherding, enabling, and empowering the general ministry of the church. Their ordination to Word, Sacrament, and Order or consecration to diaconal ministries of service, justice, and love is grounded in the same baptism that commissions the general priesthood of all believers. Baptism and Christian Marriage. In the ritual for marriage, the minister addresses the couple: “I ask you now, in the presence of God and these people, to declare your intention to enter into union with one another through the grace of Jesus Christ, who calls you into union with himself as acknowledged in your baptism” (The United Methodist Hymnal, page 865). Marriage is to be understood as a covenant of love and commitment with mutual promises and responsibilities. For the church, the marriage covenant is grounded in the covenant between God and God’s people into which Christians enter in their baptism. The love and fidelity which are to characterize Christian marriage will be a witness to the gospel, and the couple are to “go to serve God and your neighbor in all that you do.” When ministers officiate at the marriage of a couple who are not both Christians, the ritual needs to be altered to protect the integrity of all involved. Baptism and Christian Funeral. The Christian gospel is a message of death and resurrection, that of Christ and our own. Baptism signifies our dying and rising with Christ. As death no longer has dominion over Christ, we believe that if we have died with Christ we shall also live with him (Romans 6:8-9). As the liturgy of the “Service of Death and Resurrection” proclaims: “Dying, Christ destroyed our death. Rising, Christ restored our life. Christ will come again in glory. As in baptism Name put on Christ, so in Christ may Name be clothed with glory” (The United Methodist Hymnal, page 870). If the deceased person was never baptized, the ritual needs to be amended in ways which continue to affirm the truths of the gospel, but are appropriate to the situation. Committal of the deceased to God and the body to its final resting place recall the act of baptism and derive Christian meaning from 940

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God’s baptismal covenant with us. We acknowledge the reality of death and the pain of loss, and we give thanks for the life that was lived and shared with us. We worship in the awareness that our gathering includes the whole communion of saints, visible and invisible, and that in Christ the ties of love unite the living and the dead. Conclusion Baptism is a crucial threshold that we cross on our journey in faith. But there are many others, including the final transition from death to life eternal. Through baptism we are incorporated into the ongoing history of Christ’s mission, and we are identified and made participants in God’s new history in Jesus Christ and the new age that Christ is bringing. We await the final moment of grace, when Christ comes in victory at the end of the age to bring all who are in Christ into the glory of that victory. Baptism has significance in time and gives meaning to the end of time. In it we have a vision of a world recreated and humanity transformed and exalted by God’s presence. We are told that in this new heaven and new earth there will be no temple, for even our churches and services of worship will have had their time and ceased to be, in the presence of God, “the first and the last, the beginning and the end” (Revelation 22:13; see also chapters 21–22). Until that day, we are charged by Christ to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I’ve commanded you. Look, I myself will be with you every day until the end of this present age” (Matthew 28:19-20). Baptism is at the heart of the gospel of grace and at the core of the church’s mission. When we baptize we say what we understand as Christians about ourselves and our community: that we are loved into being by God, lost because of sin, but redeemed and saved in Jesus Christ to live new lives in anticipation of his coming again in glory. Baptism is an expression of God’s love for the world, and the effects of baptism also express God’s grace. As baptized people of God, we therefore respond with praise and thanksgiving, praying that God’s will be done in our own lives: We your people stand before you, Water-washed and Spirit-born. By your grace, our lives we offer. 941

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Re-create us; God, transform! —Ruth Duck, “Wash, O God, Our Sons and Daughters” (The United Methodist Hymnal, 605); Used with permission. ADOPTED 1996 READOPTED FOR 2005-2008 AND 2009-2012 QUADRENNIA READOPTED FOR 2013-2016 AND 2017-2020 QUADRENNIA RESOLUTION #8013, 2008 BOOK OF RESOLUTIONS RESOLUTION #343, 2004 BOOK OF RESOLUTIONS RESOLUTION #320, 2000 BOOK OF RESOLUTIONS

8032. This Holy Mystery Whereas, the 2000 General Conference directed the General Board of Discipleship in collaboration with the General Board of Higher Education and Ministry, the General Commission on Christian Unity and Interreligious Concerns (now the Office of Christian Unity and Interreligious Relationships), and the Council of Bishops, to develop a comprehensive interpretive document on the theology and practice of Holy Communion in United Methodism and report their findings and recommendations to the 2004 General Conference; and Whereas, in developing its report the Holy Communion Study Committee took intentional steps to heed our United Methodist heritage and history, remain sensitive to the ecumenical church, and hear the voices of United Methodists in the United States as well as in central conferences in the Philippines, Africa, and Europe; and Whereas, the General Conference adopted This Holy Mystery: A United Methodist Understanding of Holy Communion in 2004 as an authoritative contemporary statement of its understanding of Holy Communion; and Whereas, The United Methodist Church has used this document to strengthen our interpretation and practice of the Lord’s Supper in its congregations and ministries and as a basis for deepening our ecumenical conversations and relationships with other denominations; Therefore, be it resolved, that This Holy Mystery: A United Methodist Understanding of Holy Communion be continued in The Book of Resolutions as an official interpretive statement of theology and practice in The United Methodist Church for the next two quadrennia (2013-2016 and 2017-2020); and 942

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Be it further resolved, that This Holy Mystery: A United Methodist Understanding of Holy Communion be used by the Council of Bishops, Church School Publications of The United Methodist Publishing House, the General Board of Higher Education and Ministry, and the General Board of Discipleship as a guide for teaching and formation of both clergy and laity in relation to Holy Communion; and Be it further resolved, that This Holy Mystery be used by the Office of Christian Unity and Interreligious Relationships and the Council of Bishops in interpreting United Methodist understandings and practices in ecumenical dialogue; and Be it further resolved, that the 2012 General Conference commend to the Church the principles, background, and practices in This Holy Mystery: A United Methodist Understanding of Holy Communion for the interpretation and use of the services of Word and Table in our hymnals and The United Methodist Book of Worship; and Be it further resolved, that This Holy Mystery be published in The Book of Resolutions, and that the General Board of Discipleship offer it online and in study editions with a leader’s guide. This Holy Mystery: A United Methodist Understanding of Holy Communion Part One: There Is More to the Mystery The story is told of a little girl whose parents had taken her forward to receive Holy Communion. Disappointed with the small piece of bread she was given to dip in the cup, the child cried loudly, “I want more! I want more!” While embarrassing to her parents and amusing to the pastor and congregation, this little girl’s cry accurately expresses the feelings of many contemporary United Methodist people. We want more! We want more than we are receiving from the sacrament of Holy Communion as it is practiced in our churches. According to the results of a survey conducted by the General Board of Discipleship prior to the 2000 General Conference, there is a strong sense of the importance of Holy Communion in the life of individual Christians and of the church. Unfortunately, there is 943

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at least an equally strong sense of the absence of any meaningful understanding of Eucharistic theology and practice. United Methodists recognize that grace and spiritual power are available to them in the sacrament, but too often they do not feel enabled to receive these gifts and apply them in their lives. Many laypeople complain of sloppy practice, questionable theology, and lack of teaching and guidance. Both clergy and laity recognize the crucial need for better education of pastors in sacramental theology and practice. The concern for improved education is coupled with a call for accountability. Bishops, district superintendents, and other annual conference and general church authorities are urged to prepare their pastors better and to hold them accountable for their sacramental theology, practice, and teaching. Many of the people surveyed are plainly resentful of the lack of leadership they believe they are receiving in these areas. These results are troubling and must provoke the church to reexamination and recommitment. These results are also exciting and challenging! They reveal a deep hunger for the riches of divine grace made available to us through Holy Communion, for real communion with Jesus Christ and with Christian people. They show that United Methodists want our faith to be enlivened and made more relevant to our daily lives. How can our church best respond to the wonderful hunger of its people for “this holy mystery” (“A Service of Word and Table I,” BOW; page 39)? United Methodists share with many other Christians an increased interest in the study and celebration of the sacraments. For the last several decades we have been actively seeking to recover and revitalize appreciation of Holy Baptism and Holy Communion. Our current services of the Baptismal Covenant and Word and Table are the fruit of a long process of development that began in the 1960’s and culminated in their adoption by the 1984 General Conference and publication in The United Methodist Hymnal approved in 1988. The change in location of these sacramental rituals from the back to the front of the Hymnal is an intentional expression of their significance in the life of the community of faith. In 1996, the General Conference approved By Water and the Spirit: A United Methodist Understanding of Baptism as an official interpretive and teaching document for the church. This Holy Mystery: A United Methodist Understanding of Holy Communion is submitted to the 2004 General Conference with the same purpose. Both of these documents reflect United Methodism’s 944

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efforts to reclaim its sacramental heritage and to be in accord with ecumenical movements in sacramental theology and practice. This Holy Mystery is characterized by the effort to avoid rigidity on the one hand and indifference on the other. Neither extreme is true to our heritage nor faithful to the Spirit who leads the church forward in the work of making disciples living toward the new creation. The document is made up of two main parts. The expository introduction titled “Part One: There Is More to the Mystery” describes the document’s development and provides grounding in historical tradition and sacramental theology. “Part Two: Christ Is Here: Experiencing the Mystery” is organized by principles. Under each principle, “Background” provides an explanation for the principle, while “Practice” provides guidelines for applying the principle. The principles make assertions that are truthful and doctrinally clear. They honor the historic and ecumenical center of the Christian church’s theology and practice. The committee has endeavored to explain in the “Background” sections how the principles are rooted in the theology and practice of Christians past and present, particularly United Methodist Christians. In the “Practice” sections we have applied the principles to contemporary sacramental practices of the church in the various contexts of United Methodism. The church is always universal and particular, catholic and local, united and diverse. United Methodists vary geographically, racially, and culturally. This Holy Mystery invites United Methodists to share common understandings while allowing for appropriate, faithful applications. Some United Methodist practices differ from those of other Christian traditions. Being truthful about these differences recognizes our ties and responsibility to the wider church while claiming God’s work in leading us to affirm distinctive understandings and practices. Both within our own United Methodist community and in fellowship with other traditions, we reject cavalier or arrogant attitudes. We seek to strengthen the bond of unity by “speaking the truth with love” (Ephesians 4:15) as, with humility and openness, we acknowledge our principles, explain our backgrounds, and affirm our practices. Names of the Sacrament Several terms naming the sacrament are used in past and present Christianity. In This Holy Mystery some are used more 945

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than others, but all are largely synonymous. The Lord’s Supper reminds us that Jesus Christ is the host and that we participate at Christ’s invitation. This title suggests the eating of a meal, sometimes called the Holy Meal, and makes us think of the meals that Jesus ate with various people both before his death and after his resurrection. The term the Last Supper is not appropriately used for the sacrament, but it does encourage us to remember the supper that Jesus ate with his disciples on the night when he was arrested. This emphasis is especially meaningful around Maundy Thursday. The early church appears to have referred to their celebrations as breaking bread (Acts 2:42). The term Holy Communion invites us to focus on the self-giving of the Holy God, which makes the sacrament an occasion of grace, and on the holiness of our communion with God and one another. Eucharist, from the Greek word for thanksgiving, reminds us that the sacrament is thanksgiving to God for the gifts of creation and salvation. The term Mass, used by the Roman Catholic Church, derives from the Latin word missio, literally “sending forth,” and indicates that this celebration brings the worship service to a close by sending forth the congregation with God’s blessing to live as God’s people in the world. The Divine Liturgy is a name used mostly by churches in the tradition of Eastern Orthodoxy. All of these names refer to the same practice: the eating and drinking of consecrated bread and wine in the worshiping community. Background As early as the Emmaus experience on the day of Resurrection, recorded in Luke 24:13-35, Christians recognized the presence of Jesus Christ in the breaking of bread. The traditional Jewish practice of taking bread, blessing and thanking God, and breaking and sharing the bread took on new meaning for them. When followers of Christ gathered in Jesus’ name, the breaking of bread and sharing of the cup was a means of remembering his life, death, and resurrection and of encountering the living Christ. They experienced afresh the presence of their risen Lord and received sustenance for their lives as disciples. As the church organized itself, this custom of Eucharist became the characteristic ritual of the community and the central act of its worship. Over the centuries, various understandings and practices of Holy Communion have developed. Roman Catholicism teaches that the substance of bread and wine are changed (although not 946

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visibly) into the actual body and blood of Christ (sometimes called transubstantiation). Protestant Reformers in the sixteenth century rejected this teaching but had diverse ideas among themselves. Lutherans maintain that Christ’s body and blood are truly present in and with the elements of bread and wine in the celebration (sometimes erroneously called corporeal presence or consubstantiation). Ulrich Zwingli, a Swiss reformer, taught that the Lord’s Supper is a memorial or reminder of Christ’s sacrifice, an affirmation of faith, and a sign of Christian fellowship. Although his name may be unfamiliar, Zwingli’s views are widely shared today, especially within evangelical churches. Denominations in the Reformed tradition, following John Calvin, maintain that although Christ’s body is in heaven, when Holy Communion is received with true faith, the power of the Holy Spirit nourishes those who partake. The Church of England affirmed a somewhat similar view in its Catechism and Articles of Religion. These understandings (stated here very simplistically) suggest the range of ideas that were available to John and Charles Wesley and the early Methodists. United Methodist Heritage Early Methodism The Methodist movement in eighteenth-century England was an evangelical movement that included a revival of emphasis on the sacraments. The Wesleys recognized the power of God available in the Lord’s Supper and urged their followers to draw on that power by frequent participation. The grace available in and through the sacrament was active in conviction, repentance and conversion, forgiveness, and sanctification. John Wesley described the Lord’s Supper as “the grand channel whereby the grace of his Spirit was conveyed to the souls of all the children of God” (“Sermon on the Mount—Discourse Six,” III.11). During the years in which Methodism was beginning and growing, Wesley himself communed an average of four to five times a week. His sermon “The Duty of Constant Communion” emphasizes the role of the sacrament in the lives of Christians in ways that are keenly meaningful today. The Wesley brothers wrote and published a collection of 166 Hymns on the Lord’s Supper, which was used for meditation as well as for singing. The Wesleys understood and taught the multifaceted nature of the Lord’s Supper. They wrote 947

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about love, grace, sacrifice, forgiveness, the presence of Christ, mystery, healing, nourishment, holiness, and pledge of heaven. They knew that Holy Communion is a powerful means through which divine grace is given to God’s people. Our sacramental understandings and practices today are grounded in this heritage. Evangelical and United Brethren Roots The movements that developed into the Church of the United Brethren in Christ and the Evangelical Church began in the late eighteenth century and early nineteenth century in America. From the beginning, relationships between these groups and the Methodists were close and cordial. The beliefs and practices of the three churches were similar. Francis Asbury and Philip William Otterbein were close friends, and Otterbein participated in Asbury’s consecration as a Methodist Episcopal bishop. Conversations about possible union began at least as early as 1809 and continued intermittently until the churches finally merged in 1968 to form The United Methodist Church. Unfortunately, Otterbein and Martin Boehm—founders of the United Brethren—left little written material. The same is true of Evangelical founder Jacob Albright. Therefore, we can make comparatively few references to their theology and practice of Holy Communion. The Journal of Christian Newcomer (d. 1830), third United Brethren bishop, records so many occasions of administering and participating in the sacrament that its significance in the life of the church is apparent. American Methodism The early American Methodists, who began arriving in the 1760’s, were at first able to receive the sacraments from Anglican churches of which they were considered a part. But the situation soon changed, and Methodists began to reject the English church. As rising tensions between the colonies and England led to the Revolutionary War, most Anglican priests left the country. By the mid 1770’s, most Methodists had no access to the sacraments. The missionary preachers sent by John Wesley were laymen, as were the Americans who became preachers. They had no authority to baptize or to offer Holy Communion. Methodists were longing for the sacraments, and it was this need that motivated Wesley to take actions to provide ordained elders for America. In 1784, 948

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the Methodist Episcopal Church was created and some preachers were ordained. Still, the number of elders was too small to offer the sacraments regularly to the rapidly increasing number of Methodists. During the decades of the circuit riders, most Methodists were able to receive the Lord’s Supper quarterly, at best, when the ordained elder came to their community. The camp meetings of the period were also sacramental occasions where large numbers of people communed. By the late nineteenth century and throughout the twentieth, many Methodist churches were served by ordained elders, but the habit of quarterly Holy Communion remained strong. American Methodists considered Holy Communion a sacred and solemn event. The tone of the ritual was deeply penitential, calling upon people to repent and having less emphasis on celebration of God’s grace. During the nineteenth and twentieth centuries the rich Wesleyan understandings of Eucharist were largely lost, and the sacrament became understood only as a memorial of the death of Christ. In many congregations attendance on Communion Sunday was low. Revitalization of the Lord’s Supper in Methodism, and in the Evangelical and United Brethren churches, started in the mid-twentieth century when the churches began to reclaim their sacramental heritage and create new rituals to express it. As Methodism spread to other parts of the world, ritual and practice established in America were followed. Over the years, however, there have been certain influences from surrounding Christian traditions. These are to some extent reflected in Holy Communion practice in the central conferences (those beyond the geographic area of the United States). Grace and the Means of Grace Today Holy Communion must be viewed within the larger context of United Methodist theology. In accord with biblical and Christian teaching, we believe that we are sinners, constantly in need of divine grace. We believe that God is gracious and loving, always making available the grace we need. Grace is God’s love toward us, God’s free and undeserved gift. Several words describe how grace works in our lives. Prevenient grace is that which “comes before” anything we can do to help ourselves. Although we are all bound by our sinful nature, grace gives us enough freedom of will to be able to respond to God. In truth, all 949

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grace is prevenient—we cannot move toward God unless God has first moved toward us. God seeks us out, pursues us, calls us to come into the loving relationship that we were created to enjoy. Convicting grace makes us conscious of our sinfulness and urges us to repentance. Justifying grace forgives and puts us into right relationship with God. Sanctifying grace enables us to grow in holiness of life. Perfecting grace molds us into the image of Christ. The grace of God is made available to us through the life, death, and resurrection of Jesus Christ and works in our lives through the presence and power of the Holy Spirit. While divine grace reaches us any time and in any way that God chooses, God has designated certain means or channels through which grace is most surely and immediately available. John Wesley expressed it this way: “By ‘means of grace’ I understand outward signs, words, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey to men [and women], preventing, justifying, or sanctifying grace” (“The Means of Grace,” II.1). In the General Rules, Wesley listed these means of grace as, “The public worship of God. The ministry of the Word, either read or expounded. The Supper of the Lord. Family and private prayer. Searching the Scriptures. Fasting or abstinence” (BOD; ¶ 103; page 74). Elsewhere Wesley added Christian conferencing, by which he meant edifying conversation and meeting together in groups for nurture and accountability. These means are not to be understood as ways of earning salvation, for that is an unmerited gift. They are, rather, ways to receive, live in, and grow in divine grace. The Wesleyan tradition has continued to emphasize the practice of these means of grace throughout our salvation process. The Theology of Sacraments The Greek word used in the early church for sacrament is mysterion, usually translated “mystery.” It indicates that through sacraments, God discloses things that are beyond human capacity to know through reason alone. In Latin the word used is sacramentum, which means a vow or promise. The sacraments were instituted by Christ and given to the church. Jesus Christ is himself the ultimate manifestation of a sacrament. In the coming of Jesus of Nazareth, God’s nature and purpose were revealed and active through a human body. The Christian church is also sacramental. It was instituted to continue the work of Christ in 950

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redeeming the world. The church is Christ’s body—the visible, material instrument through which Christ continues to be made known and the divine plan is fulfilled. Holy Baptism and Holy Communion have been chosen and designated by God as special means through which divine grace comes to us. Holy Baptism is the sacrament that initiates us into the body of Christ “through water and the Spirit” (“The Baptismal Covenant I,” UMH; page 37). In baptism we receive our identity and mission as Christians. Holy Communion is the sacrament that sustains and nourishes us in our journey of salvation. In a sacrament, God uses tangible, material things as vehicles or instruments of grace. Wesley defines a sacrament, in accord with his Anglican tradition, as “an outward sign of inward grace, and a means whereby we receive the same” (“Means of Grace,” II.1). Sacraments are sign-acts, which include words, actions, and physical elements. They both express and convey the gracious love of God. They make God’s love both visible and effective. We might even say that sacraments are God’s “show and tell,” communicating with us in a way that we, in all our brokenness and limitations, can receive and experience God’s grace. The Meaning of Holy Communion In the New Testament, at least six major ideas about Holy Communion are present: thanksgiving, fellowship, remembrance, sacrifice, action of the Holy Spirit, and eschatology. A brief look at each of these will help us better comprehend the meaning of the sacrament. Holy Communion is Eucharist, an act of thanksgiving. The early Christians “broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people” (Acts 2:46-47a, NIV). As we commune, we express joyful thanks for God’s mighty acts throughout history—for creation, covenant, redemption, sanctification. The Great Thanksgiving (“A Service of Word and Table I,” UMH; pages 9-10) is a recitation of this salvation history, culminating in the work of Jesus Christ and the ongoing work of the Holy Spirit. It conveys our gratitude for the goodness of God and God’s unconditional love for us. Holy Communion is the communion of the church—the gathered community of the faithful, both local and universal. While deeply meaningful to the individuals participating, the sacrament is much more than a personal event. The first person 951

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pronouns throughout the ritual are consistently plural—we, us, our. First Corinthians 10:17 explains that “since there is one loaf of bread, we who are many are one body, because we all share the one loaf of bread.” “A Service of Word and Table I” uses this text as an explicit statement of Christian unity in the body of Christ (UMH; page 11). The sharing and bonding experienced at the Table exemplify the nature of the church and model the world as God would have it be. Holy Communion is remembrance, commemoration, and memorial, but this remembrance is much more than simply intellectual recalling. “Do this in remembrance of me” (Luke 22:19; also see 1 Corinthians 11:24-25) is anamnesis (the biblical Greek word). This dynamic action becomes re-presentation of past gracious acts of God in the present, so powerfully as to make them truly present now. Christ is risen and is alive here and now, not just remembered for what was done in the past. Holy Communion is a type of sacrifice. It is a re-presentation, not a repetition, of the sacrifice of Christ. Hebrews 9:26 makes clear that “he has now appeared once at the end of the ages to get rid of sin by sacrificing himself.” Christ’s atoning life, death, and resurrection make divine grace available to us. We also present ourselves as sacrifice in union with Christ (Romans 12:1; 1 Peter 2:5) to be used by God in the work of redemption, reconciliation, and justice. In the Great Thanksgiving, the church prays: “We offer ourselves in praise and thanksgiving as a holy and living sacrifice, in union with Christ’s offering for us . . .” (UMH; page 10). Holy Communion is a vehicle of God’s grace through the action of the Holy Spirit (Acts 1:8), whose work is described in John 14:26: “The Companion, the Holy Spirit, whom the Father will send in my name, will teach you everything and will remind you of everything I told you.” The epiclesis (biblical Greek meaning “calling upon”) is the part of the Great Thanksgiving that calls the Spirit: “Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine.” The church asks God to “make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood. By your Spirit make us one with Christ, one with each other, and one in ministry to all the world . . .” (UMH; page 10). Holy Communion is eschatological, meaning that it has to do with the end of history, the outcome of God’s purpose for 952

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the world—“Christ has died; Christ is risen; Christ will come again” (UMH; page 10). We commune not only with the faithful who are physically present but with the saints of the past who join us in the sacrament. To participate is to receive a foretaste of the future, a pledge of heaven “until Christ comes in final victory and we feast at his heavenly banquet” (UMH; page 10). Christ himself looked forward to this occasion and promised the disciples, “I won’t drink wine again until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:29; Mark 14:25; also see Luke 22:18). When we eat and drink at the Table, we become partakers of the divine nature in this life and for life eternal (John 6:47-58; Revelation 3:20). We are anticipating the heavenly banquet celebrating God’s victory over sin, evil, and death (Matthew 22:1-14; Revelation 19:9; 21:1-7). In the midst of the personal and systemic brokenness in which we live, we yearn for everlasting fellowship with Christ and ultimate fulfillment of the divine plan. Nourished by sacramental grace, we strive to be formed into the image of Christ and to be made instruments for transformation in the world. Toward a Richer Sacramental Life Like the little girl who was disappointed with what she received, United Methodist people are looking and hoping for something more in their Eucharistic experience. As we move toward a richer sacramental life, including weekly celebration of Holy Communion, we ask what spiritual benefits we receive from it. What do divine love and power do in and for us through our participation in the sacrament? The answers to this question involve forgiveness, nourishment, healing, transformation, ministry and mission, and eternal life. We respond to the invitation to the Table by immediately confessing our personal and corporate sin, trusting that, “If we confess our sins, he is faithful and just to forgive us our sins and cleanse us from everything we’ve done wrong” (1 John 1:9). Our expression of repentance is answered by the absolution in which forgiveness is proclaimed: “In the name of Jesus Christ, you are forgiven!” (UMH; page 8). This assurance is God’s gift to sinners, enabling us to continue striving to live faithfully. Wesley wrote, “The grace of God given herein confirms to us the pardon of our sins by enabling us to leave them” (“The Duty of Constant Communion,” I.3). 953

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We receive spiritual nourishment through Holy Communion. The Christian life is a journey, one that is challenging and arduous. To continue living faithfully and growing in holiness requires constant sustenance. Wesley wrote, “This is the food of our souls: This gives strength to perform our duty, and leads us on to perfection” (“The Duty of Constant Communion,” I.3). God makes such sustenance available through the sacrament of Eucharist. In John 6:35, Jesus tells the crowd: “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” As we return to the Table again and again, we are strengthened repeatedly. We go out empowered to live as disciples, reconcilers, and witnesses. In the words of the prayer after Communion, “Grant that we may go into the world in the strength of your Spirit, to give ourselves for others . . .” (UMH; page 11). As we encounter Christ in Holy Communion and are repeatedly touched by divine grace, we are progressively shaped into Christ’s image. All of this work is not done in a moment, no matter how dramatic an experience we may enjoy. It is, instead, a lifelong process through which God intends to shape us into people motivated by love, empowered and impassioned to do Christ’s work in the world. The identity and ministry that God bestows on us in our baptism are fulfilled as we continue to be transformed into disciples who can respond to God’s love by loving God and others (Romans 12:1-2). Through Eucharist, we receive healing and are enabled to aid in the healing of others. Sozo, the root of the Greek word used in the New Testament for “healing,” is also translated as “salvation” and “wholeness.” Much of this healing is spiritual, but it also includes the healing of our thoughts and emotions, of our minds and bodies, of our attitudes and relationships. The grace received at the Table of the Lord can make us whole. As those who are being saved, we seek to bring healing to a broken world. The United Methodist Book of Worship describes this well: “Spiritual healing is God’s work of offering persons balance, harmony, and wholeness of body, mind, spirit, and relationships through confession, forgiveness, and reconciliation. Through such healing, God works to bring about reconciliation between God and humanity, among individuals and communities, within each person, and between humanity and the rest of creation” (page 613). Holy Communion can be a powerful aspect of the services of healing provided in the Book of Worship (pages 615-623). 954

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The grace we receive at the Lord’s Table enables us to perform our ministry and mission, to continue his work in the world— the work of redemption, reconciliation, peace, and justice (2 Corinthians 5:17-21). As we commune, we become aware of the worth and the needs of other people and are reminded of our responsibility. We express the compassion of Christ through acts of caring and kindness toward those we encounter in our daily lives. In our baptism, we have vowed to “accept the freedom and power God gives [us] to resist evil, injustice, and oppression in whatever forms they present themselves” (UMH; page 34). But, in the words of the prayer of confession, we acknowledge our failures: “We have rebelled against your love, we have not loved our neighbors, and we have not heard the cry of the needy” (UMH; page 8). Remembering the revolutionary Jesus, we are impelled to challenge unjust practices and systems that perpetuate political, economic, and social inequity and discrimination (Matthew 23; Luke 4:16-21; 14:7-11). The loving God who meets us at the Table gives us the gift of eternal life. Jesus’ presentation of himself as the spiritual bread of life in John’s Eucharistic account (6:25-58) makes clear the connection: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day” (6:54). This life in union with Christ is life eternal. It is not only the promise of our being with Christ after physical death. It is also our being in dynamic loving relationship with Christ here and now. It is life that never ends because it is grounded in the everlasting love of God who comes to us in the sacraments. O Thou who this mysterious bread didst in Emmaus break, return, herewith our souls to feed, and to thy followers speak. Charles Wesley The United Methodist Hymnal, 613 Part Two: Christ Is Here: Experiencing the Mystery The Presence of Christ Principle: Jesus Christ, who “is the light of God’s glory and the imprint of God’s being” (Hebrews 1:3), is truly present in Holy Communion. 955

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Through Jesus Christ and in the power of the Holy Spirit, God meets us at the Table. God, who has given the sacraments to the church, acts in and through Holy Communion. Christ is present through the community gathered in Jesus’ name (Matthew 18:20), through the Word proclaimed and enacted, and through the elements of bread and wine shared (1 Corinthians 11:23-26). The divine presence is a living reality and can be experienced by participants; it is not a remembrance of the Last Supper and the Crucifixion only. Background: Christ’s presence in the sacrament is a promise to the church and is not dependent upon recognition of this presence by individual members of the congregation. Holy Communion always offers grace. We are reminded of what God has done for us in the past, experience what God is doing now as we partake, and anticipate what God will do in the future work of salvation. “We await the final moment of grace, when Christ comes in victory at the end of the age to bring all who are in Christ into the glory of that victory” (By Water and the Spirit: A United Methodist Understanding of Baptism, in BOR; page 875), and we join in feasting at the heavenly banquet table (Luke 22:14-18; Revelation 19:9). The Christian church has struggled through the centuries to understand just how Christ is present in the Eucharist. Arguments and divisions have occurred over the matter. The Wesleyan tradition affirms the reality of Christ’s presence, although it does not claim to be able to explain it fully. John and Charles Wesley’s 166 Hymns on the Lord’s Supper are our richest resource for study in order to appreciate the Wesleyan understanding of the presence of Christ in the Eucharist. One of these hymns expresses well both the reality and the mystery: “O the Depth of Love Divine,” stanzas 1 and 4 (The United Methodist Hymnal, 627): O the depth of love divine, the unfathomable grace! Who shall say how bread and wine God into us conveys! How the bread his flesh imparts, how the wine transmits his blood, fills his faithful people’s hearts with all the life of God! 956

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Sure and real is the grace, the manner be unknown; only meet us in thy ways and perfect us in one. Let us taste the heavenly powers, Lord, we ask for nothing more. Thine to bless, ’tis only ours to wonder and adore. Article XVI of The Articles of Religion of The Methodist Church describes the sacraments as “certain signs of grace, and God’s good will toward us, by which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in him” (BOD; page 63). Article XVIII describes the Lord’s Supper as “a sacrament of our redemption by Christ’s death; insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ” (BOD; page 64). (See section “The Communion Elements” in this paper for related material.) Article VI of The Confession of Faith of The Evangelical United Brethren Church speaks similarly of the sacraments: “They are means of grace by which God works invisibly in us, quickening, strengthening and confirming our faith in him. . . . Those who rightly, worthily and in faith eat the broken bread and drink the blessed cup partake of the body and blood of Christ in a spiritual manner until he comes” (BOD; page 68). United Methodists, along with other Christian traditions, have tried to provide clear and faithful interpretations of Christ’s presence in the Holy Meal. Our tradition asserts the real, personal, living presence of Jesus Christ. For United Methodists, the Lord’s Supper is anchored in the life of the historical Jesus of Nazareth, but is not primarily a remembrance or memorial. We do not embrace the medieval doctrine of transubstantiation, though we do believe that the elements are essential tangible means through which God works. We understand the divine presence in temporal and relational terms. In the Holy Meal of the church, the past, present, and future of the living Christ come together by the power of the Holy Spirit so that we may receive and embody Jesus Christ as God’s saving gift for the whole world. 957

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Practice: Because Jesus Christ has promised to meet us there (1 Corinthians 11:23-26), Christians approach the Communion Table with desire and expectation, with awe and humility, and with celebration and gratitude. Pastors need to be trained and formed (in seminary, course of study, licensing school, and continuing education) in the theology, spirituality, history, and tradition of the sacraments and in how to most effectively utilize proclamation, ritual, gestures, postures, and material signs in order to convey their full meaning. Christ Is Calling You Invitation to the Lord’s Table Principle: The invitation to the Table comes from the risen and present Christ. Christ invites to his Table those who love him, repent of sin, and seek to live as Christian disciples. Holy Communion is a gift of God to the church and an act of the community of faith. By responding to this invitation we affirm and deepen our personal relationship with God through Jesus Christ and our commitment to membership and mission in the body of Christ. Background: The Invitation to Holy Communion in “A Service of Word and Table I” and “A Service of Word and Table II” proclaims, “Christ our Lord invites to his table all who love him, who earnestly repent of their sin and seek to live in peace with one another” (UMH; pages 7, 12). The more traditional wording in “A Service of Word and Table IV” invites, “Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways: Draw near with faith . . .” (UMH; page 26). “A Service of Word and Table V,” for use with people who are sick or homebound, says that Christ invites “all who love him and seek to grow into his likeness” (BOW; page 51). 958

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Practice: When Holy Communion is celebrated, it is important to always begin with the words of Invitation, including Confession and Pardon. If these are omitted, all those present may not understand either the openness of the Table of the Lord or the expectation of repentance, forgiveness, healing, and entrance into new life in Christ. The church community has a responsibility to provide ongoing age-appropriate nurture and education about the sacrament of Holy Communion to all its people. Those who are baptized as infants need continual teaching as they mature in faith. Those who come into membership later in life also need ongoing instruction about the significance of the sacrament in their personal faith journey and in the life of the congregation and larger Christian community. All who seek to live as Christian disciples need formation in sacramental spirituality. Bishops, elders, deacons, pastors, Sunday school teachers, parents and guardians, seminary professors, and others have responsibility for faithfully teaching understandings and practices of Holy Communion. Teaching about the sacraments should emphasize United Methodist positions and practices but should also encourage knowledge of and respect for those of other Christian traditions. Principle: All who respond in faith to the invitation are to be welcomed. Holy Baptism normally precedes partaking of Holy Communion. Holy Communion is a meal of the community who are in covenant relationship with God through Jesus Christ. As circumcision was the sign of the covenant between God and the Hebrew people, baptism is the sign of the new covenant (Genesis 17:9-14; Exodus 24:1-12; Jeremiah 31:31; Romans 6:1-11; Hebrews 9:15). Background: Baptism is the nonrepeatable rite of initiation into the body of Christ, while the Lordâ&#x20AC;&#x2122;s Supper is the regularly-repeated celebration of communion of the body of Christ. Beginning early in its history, the Christian church divided its worship services into the Liturgy of the Word, in which all participated, and the Liturgy of the Faithful, which was the 959

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celebration of Holy Communion. Those who were not yet baptized were dismissed before the celebration of the sacrament (Didache 9; Justin Martyr, First Apology, 66; The Apostolic Constitutions, Book VIII; The Liturgy of St. Basil). John Wesley stressed that baptism is only a step in the salvation process and must be followed by justifying faith and personal commitment to Christ when one reaches an age of accountability. He referred to Holy Communion as “a converting ordinance” (Journal from November 1, 1739, to September 3, 1741; Friday, June 27, 1740). In eighteenth-century England, Wesley was addressing people who, for the most part, although baptized as infants and possessing some degree of faith had not yet experienced spiritual rebirth. Therefore, the conversion Wesley spoke of was transformation of lives and assurance of salvation. Soon after the merger of The Evangelical Church and the United Brethren in Christ, The Evangelical United Brethren Discipline of 1947, reads, “We invite to [the Lord’s Supper] all disciples of the Lord Jesus Christ who have confessed him before men and desire to serve him with sincere hearts” (page 447). The United Methodist Book of Worship says, “All who intend to lead a Christian life, together with their children, are invited to receive the bread and cup. We have no tradition of refusing any who present themselves desiring to receive” (page 29). This statement means that in practice there are few, if any, circumstances in which a United Methodist pastor would refuse to serve the elements of Holy Communion to a person who comes forward to receive. By Water and the Spirit affirms: “Because the table at which we gather belongs to the Lord, it should be open to all who respond to Christ’s love, regardless of age or church membership. The Wesleyan tradition has always recognized that Holy Communion may be an occasion for the reception of converting, justifying, and sanctifying grace” (BOR; pages 873-74). Practice: Invitation to partake of Holy Communion offers an evangelical opportunity to bring people into a fuller living relationship with the body of Christ. As means of God’s unmerited grace, Holy Baptism and Holy Communion are to be seen not as barriers but as pathways. Pastors and congregations must strive for a balance of welcome that is open and gracious and teaching that is clear and faithful to the fullness of discipleship. 960

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Nonbaptized people who respond in faith to the invitation in our liturgy will be welcomed to the Table. They should receive teaching about Holy Baptism as the sacrament of entrance into the community of faith—needed only once by each individual— and Holy Communion as the sacrament of sustenance for the journey of faith and growth in holiness—needed and received frequently. “Unbaptized persons who receive communion should be counseled and nurtured toward baptism as soon as possible” (By Water and the Spirit, in BOR; page 874). Principle: No one will be turned away from the Table because of age or “mental, physical, developmental, and/or psychological and neurological” capacity (BOD, ¶ 162G) or because of any other condition that might limit his or her understanding or hinder his or her reception of the sacrament. Background: According to By Water and the Spirit, “The services of the baptismal covenant appropriately conclude with Holy Communion, through which the union of the new member with the body of Christ is most fully expressed. Holy Communion is a sacred meal in which the community of faith, in the simple act of eating bread and drinking wine, proclaims and participates in all that God has done, is doing, and will continue to do for us in Christ. In celebrating the Eucharist, we remember the grace given to us in our baptism and partake of the spiritual food necessary for sustaining and fulfilling the promises of salvation” (BOR; page 873). The concluding rubrics of the services make clear that this applies to people of all ages. The theological basis for baptism of infants and people of varying abilities applies as well to their participation in Holy Communion: “Through the church, God claims infants as well as adults to be participants in the gracious covenant of which baptism is the sign. This understanding of the workings of divine grace also applies to persons who for reasons of disabilities or other limitations are unable to answer for themselves the questions of the baptismal ritual. While we may not be able to comprehend how God works 961

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in their lives, our faith teaches us that God’s grace is sufficient for their needs and, thus, they are appropriate recipients of baptism” (“By Water and the Spirit,” in BOR; page 868). Likewise, the grace given through Holy Communion is offered to the entire church, including those who are unable to respond for themselves. Children are members of the covenant community and participants in the Lord’s Supper. Practice: Young children and people with handicapping or incapacitating conditions may need special consideration as the elements are served. Pastors and congregations should develop plans for providing assistance that maintains the dignity and affirms the worth of those receiving. Children of all ages are welcome to the Table and are to be taught and led to interpret, appreciate, and participate in Holy Communion. Adults need training to help them explain the sacrament to children. When worship spaces are constructed or renovated, attention needs to be given to providing physical access to the Communion Table for all. Principle: The Lord’s Supper in a United Methodist congregation is open to members of other United Methodist congregations and to Christians from other traditions. Background: “A baptized or professing member of any local United Methodist church is a member of the global United Methodist connection and a member of the church universal” (BOD; ¶ 215). The United Methodist Church recognizes that it is only one of the bodies that constitute the community of Christians. Despite our differences, all Christians are welcome at the Table of the Lord. Practice: As a part of the directions before the invitation, it is customary to announce that all Christians are welcome to participate in the sacrament in United Methodist congregations. 962

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Response to the invitation is always voluntary, and care needs to be taken to ensure that no one feels pressured to participate or conspicuous for not doing so. When Holy Communion is served as part of a service of Christian marriage or a service of death and resurrection, “It is our tradition to invite all Christians to the Lord’s table, and the invitation should be extended to everyone present; but there should be no pressure that would embarrass those who for whatever reason do not choose to receive Holy Communion” (BOW; page 152). It is not appropriate for only the couple or family to commune. The Issue of “Unworthiness” Principle: Any person who answers in faith the invitation “Christ our Lord invites to his table all who love him, who earnestly repent of their sin and seek to live in peace with one another” (UMH; page 7) is worthy through Christ to partake of Holy Communion. Christians come to the Lord’s Table in gratitude for Christ’s mercy toward sinners. We do not share in Communion because of our worthiness; no one is truly worthy. We come to the Eucharist out of our hunger to receive God’s gracious love, to receive forgiveness and healing. Background: Some deeply committed United Methodist people who hesitate or even refuse to partake of Holy Communion do so because of their sense that they are unworthy. This problem is largely based upon misinterpretation and false fears. Within the United Methodist tradition, people who participate in the sacrament are assured of the forgiveness of their sins and of pardon through their participation in the Invitation and the Confession and Pardon. Paul’s words of warning in 1 Corinthians 11:27-32 have long been a source of confusion and concern. Some people are fearful of communing “in an unworthy manner” (NRSV) and, sometimes out of genuine Christian humility, believe that their participation would be improper. John Wesley addressed this problem in his sermon “The Duty of Constant Communion”: “God offers you one of the greatest mercies on this side of heaven, and commands you to accept it. . . . You are unworthy to receive any mercy from 963

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God. But is that a reason for refusing all mercy? . . . Why do you not obey God’s command? . . . What! unworthy to obey God?” (II.7-8). Wesley went on to explain that unworthiness does not apply to the people who are to commune, but to the manner in which the consecrated elements are consumed: “Here is not a word said of being unworthy to eat and drink. Indeed he [Paul] does speak of eating and drinking unworthily; but that is quite a different thing. . . . In this very chapter we are told that by eating and drinking unworthily is meant, taking the holy Sacrament in such a rude and disorderly way, that one was ‘hungry, and another drunken’ [1 Corinthians 11:21]” (II.9). First Corinthians 11:29 is a word of judgment against “those who eat and drink without correctly understanding the body.” A footnote to this passage in The New Oxford Annotated Bible (NRSV) explains that this is a reference to “the community, one’s relation to other Christians” (page 242). Paul is speaking against those who fail to recognize the church—the body of Christ—as a community of faith within which Christians relate to each other in love. Practice: Pastors and other leaders can alleviate most of these concerns about worthiness through patient counseling, faithful teaching, and prayers for healing. These efforts can be focused on study of the cited passage in First Corinthians, with clear explanation of what it meant in its first-century context and what it means today. The Basic Pattern of Worship: A Service of Word and Table Principle: The complete pattern of Christian worship for the Lord’s Day is Word and Table—the gospel is proclaimed in both Word and sacrament. Word and Table are not in competition; rather they complement each other so as to constitute a whole service of worship. Their separation diminishes the fullness of life in the Spirit offered to us through faith in Jesus Christ. Background: In The United Methodist Book of Worship (pages 13-14), the Basic Pattern of Worship is traced to its Jewish roots: 964

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The Entrance and the Proclamation and Response—often called the Service of the Word or the Preaching Service—are a Christian adaptation of the ancient synagogue service. The Thanksgiving and Communion, commonly called the Lord’s Supper or Holy Communion, is a Christian adaptation of Jewish worship at family meal tables. . . . Christians held an adapted synagogue service and broke bread when they gathered on the first day of the week (Acts 20:7). The practice of the Christian church from its earliest years was weekly celebration of the Lord’s Supper on the Lord’s Day. The Didache, a source from the late first century or early second century says, “On every Lord’s Day—his special day—come together and break bread and give thanks . . .” (14). Justin Martyr, writing around a.d. 150, relates, “And on the day called Sunday there is a meeting . . . bread is brought, and wine and water, and the president similarly sends up prayers and thanksgivings . . .” (Chapter 67). Most Christian traditions have continued this pattern. John Wesley was highly critical of the infrequency of Holy Communion in the Church of England of his day. He exhorted his followers to practice “constant communion” because Christ had so commanded and because the spiritual benefits are so great (“The Duty of Constant Communion”). In his 1784 letter to American Methodists, Wesley counseled, “I also advise the elders to administer the supper of the Lord on every Lord’s day” (“Letter to Dr. Coke, Mr. Asbury, and Our Brethren in North America”). For decades the scarcity of ordained pastors made it difficult if not impossible for churches in the Wesleyan tradition to observe the Lord’s Supper as a part of regular Sunday worship. The custom of celebrating the sacrament at least quarterly, when an ordained elder was present, ensured the opportunity for regular if infrequent participation. With the introduction of new liturgical texts for the Lord’s Supper in 1972, United Methodism has been recovering the fullness of Word and Table as the pattern for weekly worship on the Lord’s Day. The Journal of Christian Newcomer, third bishop of the United Brethren in Christ, is filled with references to frequent celebrations of Holy Communion. He rejoiced in the “sacramental festivals” that he led and in which he participated. Recent theology and practice of worship stress both the proclamation of the gospel enacted through Holy Communion and the sacramental power of Christ’s presence through 965

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preaching. Partaking of Holy Communion is a response to and continued participation in the Word that has been proclaimed. Those seeking to live as Christian disciples have constant need of the nourishment and sustenance made available through both the Word and the sacrament of Holy Communion. Practice: Congregations of The United Methodist Church are encouraged to move toward a richer sacramental life, including weekly celebration of the Lord’s Supper at the services on the Lord’s Day, as advocated by the general orders of Sunday worship in The United Methodist Hymnal and The United Methodist Book of Worship. The sacrament can also be celebrated appropriately on other occasions in the life of the church from the congregational to the denominational level. However, occasions of worship that might not always include Communion are revivals, services of daily praise and prayer, love feasts, and services on days other than Sunday. Attention should be given to the special needs of churches whose pastoral leadership is neither ordained nor licensed. Cooperative parishes and ecumenical shared ministries (BOD; ¶¶ 206.2 and 207) may offer patterns through which such congregations could receive regular sacramental ministry. The Gathered Community The Whole Assembly Principle: The whole assembly actively celebrates Holy Communion. All who are baptized into the body of Christ Jesus become servants and ministers within that body, which is the church. The members are claimed by God as a royal priesthood, God’s own people (1 Peter 2:9). The one body, drawn together by the one Spirit, is fully realized when all its many parts eat together in love and offer their lives in service at the Table of the Lord. Background: Those baptized are called “Christ’s royal priesthood” in the United Methodist services of the Baptismal Covenant (“The 966

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Baptismal Covenant I,” BOW; page 92). We are “royal” because we belong to Christ, the sovereign. As priests, each of us can have access to God without any human intermediary. This priesthood means, especially, that we are to be priests to each other as together we seek to live as Christians. The exchange of words of forgiveness between pastor and congregation is an example in the ritual of this role (UMH; page 8). All Christians share in the ministry of the church. Our diverse abilities and callings are gifts from God that together form the unity of the body of Christ and carry out its mission (Romans 12:3-8; 1 Corinthians 12:4-30; Ephesians 4:1-16). There is no more powerful expression of this reality than the participation of the whole gathered community in the celebration of Eucharist. Practice: All in the congregation are participants in the ministry of offering praise and worship to God and in the servant work of mutual ministry. The terms “presiding minister” and “assisting minister” describe the work of those who lead and assist the congregation. The Prayer of Great Thanksgiving Principle: The prayer of Great Thanksgiving is addressed to God, is prayed by the whole people, and is led by the presiding minister. The prayer is shaped by our Trinitarian understanding of the nature of God. It includes an introductory dialogue, thankful remembrance of God’s mighty acts of creation and the salvation made possible through Jesus Christ, the institution of the Lord’s Supper, invoking of the present work of the Holy Spirit, and concluding praise to the Trinity. The prayer recognizes the fullness of God’s triune nature, expresses the offering of ourselves in response, and looks toward the joy of sharing in God’s eventual victory over sin and death. Background: The Trinitarian structure is evident in the Great Thanksgiving in the Word and Table services of The United Methodist Hymnal (pages 6-16). Following the introductory exchange between 967

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presiding minister and people in the Great Thanksgiving, prayer is addressed to “Father [God] Almighty, creator of heaven and earth.” Following the Sanctus (“Holy, holy, holy . . .” ), the work of the second person of the Trinity is proclaimed: “. . . and blessed is your Son [Child] Jesus Christ.” The presence and work of the Holy Spirit are invoked in the portion beginning “Pour out your Holy Spirit on us gathered here and on these gifts . . . ,” words historically known as the epiclesis. Throughout the Great Thanksgiving the congregation prays actively but silently and speaks its responses aloud at designated points in the service. In their Hymns on the Lord’s Supper, John and Charles Wesley make clear that divine presence and power come into the Eucharistic experience through the action of the Holy Spirit. Hymn 72 in that collection is a good example: Come, Holy Ghost, Thine influence shed, And realize [make real] the sign; Thy life infuse into the bread, Thy power into the wine. Effectual let the tokens prove, And made, by heavenly art, Fit channels to convey Thy love To every faithful heart. Biblical worship was expressed in gestures and bodily movements, including bowing (Micah 6:6), lifting the cup of salvation (Psalm 116:13), lifting hands (Psalm 141:2), clapping (Psalm 47:1), and dancing (Psalm 149:3). The Gospels tell of Jesus’ characteristic actions at meals that include taking bread, blessing or giving thanks, breaking the bread, and giving the bread. In Luke, the disciples who walked with Jesus on the way to Emmaus without recognizing him had their eyes opened “after he took his seat at the table with them” and “he took the bread, blessed and broke it, and gave it to them” (Luke 24:30). Practice: The prayer of Great Thanksgiving includes the voices of both the presiding minister and the people. The congregation’s responses, which may be spoken or sung, include adoration, acclamation, and affirmation. The whole assembly might join in parts of the Great Thanksgiving that speak for them: (a) the memorial acclamation, beginning, “And so, in remembrance . . .”; (b) an expression of 968

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intention to serve the world, beginning, “Make them be for us . . .”; (c) the concluding doxology, beginning, “Through your Son Jesus Christ. . . .” Congregational responses of “Amen” are the affirmation by the people of what has been prayed. Presiding at Holy Communion involves bodily action as well as verbal communication. Gestures evoke and lead physical and visual participation by the congregation and aid worshipers in recognizing that the action at the Lord’s Table is more than reading a script. For the presiding ministers, such gestures may include making welcoming gestures with arms or hands during the Invitation, raising arms or hands to God in praise or supplication, opening arms and hands to indicate including the entire body of Christ, and holding arms and hands over the elements as blessing. Different postures are appropriate at different points in the ritual. The presiding minister and those in the whole assembly who are physically able appropriately stand throughout the Great Thanksgiving (BOW; page 28). Those unable to stand might participate with other gestures of praise as they desire. Standing communicates an attitude of respect and reverence; kneeling and bowing signify humility and confession; hands raised and open express praise and receptivity. The sign of the cross affirms our baptismal identity and the centrality of the cross to our faith. The ancient biblical use of hands and arms in expressing prayer and thanksgiving to God (arms uplifted, called orans; see 1 Timothy 2:8) and other gestures are recommended in The United Methodist Book of Worship, pages 36-39 and 46-79. The Community Extends Itself Principle: The Communion elements are consecrated and consumed in the context of the gathered congregation. The Table may be extended, in a timely manner, to include those unable to attend because of age, illness, or similar conditions. Laypeople may distribute the consecrated elements in the congregation and extend them to members who are unavoidably absent (BOD; ¶¶ 340.2.a and 1117.9). An elder or deacon should offer appropriate training, preparation, and supervision for this important task (¶ 340.2.a). 969

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Background: In his description of worship practices of the early church, second-century writer Justin Martyr noted that consecrated bread and wine were carried to Christians who were unable to attend the service (First Apology; 67). “Since the earliest Christian times, communion has been brought as an extension of the congregation’s worship to sick or homebound persons unable to attend congregational worship” (BOW; page 51). Practice: When Holy Communion is extended to those unable to attend, the liturgy should include the reading of the Scripture Lesson(s), the Invitation, Confession and Pardon, the Peace, the Lord’s Prayer, distribution, and post-Communion prayer. Elders, deacons, and laity may use this liturgy. A prayer of Great Thanksgiving should not be repeated, since this service is an extension of the Communion service held earlier (BOW; page 51). If Holy Communion is to be celebrated with people who are homebound on a day when the congregation has not gathered at Table, “A Service of Word and Table V” (BOW; pages 51-53), which includes the Great Thanksgiving, should be used by an elder or another who is authorized to preside. The Lord’s Supper is to be made available to people who are in hospitals and hospices; nursing, convalescent, and rehabilitation facilities; correctional and custodial institutions; or other situations that make it impossible for them to gather with the community of faith. If a person is unable to eat or drink, one or both of the elements may be touched to his or her lips. Both “self-service” Communion, where people help themselves, and “drop-in” Communion, where the elements are available over a period of time, are contrary to the communal nature of the sacrament, which is the celebration of the gathered community of faith. The Ritual of the Church Principle: As stewards of the gifts given by God to the church, pastors have a responsibility to uphold and use the texts for Word and Table 970

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of The United Methodist Church found in The United Methodist Hymnal; Mil Voces Para Celebrar: Himnario Metodista; Come, Let Us Worship: The Korean-English United Methodist Hymnal; The United Methodist Book of Worship; and other liturgical material approved by central conferences in accordance with the Book of Discipline, ¶ 544.13. These liturgies, arising from biblical, historical, and ecumenical sources, are expressions of the Christian faith and the worship of God. Background: Article XXII of The Articles of Religion of The Methodist Church affirms some diversity of “rites and ceremonies” but rebukes “whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church” (BOD; page 65). The Book of Discipline specifies in ¶ 1114.3 that “the ritual of the Church is that contained in The United Methodist Hymnal (1989), The United Methodist Book of Worship (1992), Mil Voces Para Celebrar: Himnario Metodista (1996), and Come, Let Us Worship: The KoreanEnglish United Methodist Hymnal (2000).” In the Order for the Ordination of Elders, candidates promise to “be loyal to The United Methodist Church, accepting its order, liturgy, doctrine, and discipline” (BOW; page 676). The preface to “An Order of Sunday Worship Using the Basic Pattern” in The United Methodist Book of Worship (page 16) states, “While the freedom and diversity of United Methodist worship are greater than can be represented by any single order of worship, United Methodists also affirm a heritage of order and the importance of the specific guidance and modeling that an order of worship provides. . . . Acts of worship that reflect racial, ethnic, regional, and local customs and heritages may be used appropriately throughout this order.” The ritual officially approved by The United Methodist Church represents the decisions of the church about the theology and practice of Holy Communion. This ritual expresses the unity of the universal church of Jesus Christ and exemplifies our connection within The United Methodist Church. It had its origin in the early Christian community and has evolved in the practice 971

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of the church through the centuries. Our ritual is in accord with those currently used in most Christian bodies. At its best, United Methodist liturgy combines the order and beauty of established ritual with the vitality and freshness of creative expression. The richness of tradition developed through two thousand years of Christian history can be faithfully adapted for present times and situations. Practice: Bishops, pastors, and congregations are expected to use the services of Word and Table in the official United Methodist hymnals and books of worship. Knowledgeable use of these resources allows for a balance of flexibility to meet contextual needs and order that reflects our unity and connectional accountability. “An Order of Sunday Worship Using the Basic Pattern” (UMH; pages 3-5) offers flexibility for response to the activity of the Holy Spirit as well as the specifics of events and settings. In attending to the season, day, or occasion, presiders may insert words of their own composition or selections taken from fuller ritual texts as indicated in “A Service of Word and Table II” and “A Service of Word and Table III.” (See UMH, “A Service of Word and Table II,” pages 12-15; “A Service of Word and Table III,” pages 15-16; musical settings, pages 17-25.) Pastors using Mil Voces Para Celebrar or Come, Let Us Worship may apply these directions to the use of the respective rituals in those books. Material from different regions and cultures may also enrich our celebrations. Pastors and congregations in ecumenical shared-ministry settings will necessarily need to incorporate and use the rituals of the denominations comprising those parishes in ways that are responsible and respectful, both of United Methodist understandings and practices and of those of the other traditions represented. In accord with our commitments to the pursuit of Christian unity and seeking shared Communion, bishops, pastors, and congregations are encouraged to use the Word and Table ritual from other denominations. Such use is to be compatible with our Basic Pattern of Worship and with United Methodist liturgical and theological commitments. 972

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Servants at the Table Presiding Ministers: Elders and Licensed Local Pastors Principle: An ordained elder or a person authorized under the provisions of the Book of Discipline presides at all celebrations of Holy Communion. Background: In accord with the practice of the church throughout Christian history, God calls and the church sets apart certain people for leadership within the body of Christians. We believe that the Holy Spirit gives to such people the grace and gifts they need for leadership in obedience to their call. The meaning and purpose of ordination are described in ¶¶ 301-303 in the Book of Discipline. Elders are ordained to a lifetime ministry of service, word, sacrament, and order (BOD; ¶ 332) and charged to “administer the sacraments of baptism and the Lord’s Supper and all the other means of grace” (BOD; ¶ 340.2.a). John Wesley drew a sharp distinction between the preaching ministry, which was open to lay men and women, and the priestly ministry of administering the sacraments, which was to be exercised only by those ordained as elders. Recounting the 1744 preachers’ conference, Wesley wrote, “None of them dreamed, that the being called to preach gave them any right to administer sacraments. . . . ‘You are to do that part of the work which we appoint.’ But what work was this? Did we ever appoint you to administer sacraments; to exercise the priestly office? Such a design never entered into our mind; it was the farthest from our thoughts” (“The Ministerial Office”). Wesley insisted that there could be no sacramental ministry without ordination as elder. This conviction ultimately determined his decision to perform “extraordinary” ordinations himself. “The authority of the ordained minister,” according to Baptism, Eucharist, and Ministry (World Council of Churches, 1982), “is rooted in Jesus Christ who has received it from the Father (Matt. 28:18), and who confers it by the Holy Spirit through the act of ordination. This act takes place within a community which accords public recognition to a particular person” (page 22). 973

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Elders administer the sacraments as authorized representatives of the church. Under the terms of the Book of Discipline, several groups of people are authorized to preside at Eucharist in the charges to which they are appointed. These include associate member deacons, deacons ordained under the provisions of the 1992 Book of Discipline, licensed local pastors, and commissioned ministers licensed for pastoral ministry (BOD; ¶¶ 315, 316, 339, 340). Some of these provisions have been in effect since 1976 in order to enable the sacraments to be served regularly in many small congregations that do not have elders as their pastors. The church continues to seek the best ways to meet this need and still uphold the historic linkage of ordination and administration of the sacraments. Practice: Bishops and district superintendents are elders who are assigned and appointed to exercise the ministry of superintending (BOD; ¶¶ 403 and 404) as an expression of the connectional nature of The United Methodist Church. To embody the connectional nature of the church and its sacramental life, a bishop or district superintendent who is present may be invited to preside at Holy Communion. An elder or a person authorized under the provisions of the Book of Discipline presides at all celebrations of Holy Communion. While some portions of the order of worship may be led by others, an elder or authorized pastor leads the congregation in praying the Great Thanksgiving, in which the whole assembly takes an active role. (See the Sanctus, the memorial acclamation, and the Amen, all printed in bold type, in UMH, pages 9-10.) Elders who are in extension ministries and retired elders may be asked to preside when they are needed in local churches or on other sacramental occasions. “All conference members who are elders in full connection, including those in extension ministries, shall be available and on call to administer the sacraments of baptism and the Lord’s Supper as required by the Discipline (¶ 340.2.a) and requested by the district superintendent of the district in which the appointment is held” (BOD; ¶ 344.3.a). Those in the Order of Elders are encouraged to make every effort to be available for presiding when Holy Communion is needed or desired. 974

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All elders or deacons who are present may be invited to participate in leadership of the service, stand with the presider at the table, and assist in distributing the elements. All who lead Holy Communion should be knowledgeable and prepared in Eucharistic theology, spirituality, and practice, including the roles of those assisting. This ministry is under the supervision of district superintendents and pastoral mentors (BOD; ¶ 316.4). Assisting Ministers: Deacons and Laity Principle: Deacons are ordained to the ministry of word and service (BOD; ¶ 329) and charged to “give leadership in the Church’s life” in, among other ways, “assisting the elders in the administration of the sacraments” and “in the congregation’s mission to the world” (¶ 328). Background: “Within the church community, there are persons whose gifts, evidence of God’s grace, and promise of future usefulness are affirmed by the community, and who respond to God’s call by offering themselves in leadership as ordained ministers” (BOD; ¶ 301.2). Deacons, as well as elders, are ordained to the ministry of leadership in The United Methodist Church. This ordination of a deacon is to a life of linking the church’s worship to Christ’s service in the world. In worship it is appropriate for deacons to lead, or recruit and support others to lead, those parts of the liturgy that manifest the connection between our worship and Christian witness in daily life. Practice: In continuity with historic and ecumenical practice (Baptism, Eucharist, and Ministry), the role of deacon in services of Word and Table appropriately includes reading the Gospel lesson; leading the concerns and prayers for the world, the church, and the needy; receiving the elements and preparing the table before the Great Thanksgiving; assisting the elder in serving the Communion elements; setting the table in order; and dismissing the people to serve before the elder offers God’s blessing. Further, 975

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deacons have a significant role in preparing for the service by organizing, assembling the necessary elements and containers, and making assignments for other participants, including those taking the meal to those unable to attend. Deacons are designated to serve as links between the church and the world. Their ministry appropriately includes taking the consecrated elements from their congregations and serving them in their places of ministry. Deacons need training and preparation for their diverse roles in Eucharistic ministry. Principle: All members of Christ’s universal church are, through their baptism, called to share in the Eucharistic ministry that is committed to the whole church (BOD; ¶ 220). Lay people assist the presider in leading the whole congregation to celebrate the Lord’s Supper. Background: In the section titled “The Ministry of All Christians,” The Book of Discipline says, “All Christians are called through their baptism to this ministry of servanthood in the world to the glory of God and for human fulfillment” (¶ 125). In depicting the church as a body of many parts, Paul declares in 1 Corinthians 12:7: “A demonstration of the Spirit is given to each person for the common good.” This diversity of ministry requires cooperation within the body of Christ, since it is only through such cooperation that the body is complete (1 Corinthians 12:1231). It is important for liturgical celebrations to embody the active participation of all those gathered, as a demonstration of the full ministry of the body of Christ in the world. As each layperson fulfills his or her vital ministry in worship, some will be called to exercise various leadership roles. “The United Methodist tradition has recognized that laypersons as well as ordained persons are gifted and called by God to lead the Church. The servant leadership of these persons is essential to the mission and ministry of congregations” (¶ 132). The whole of Part III of the Book of Discipline elaborates on this idea. Practice: Pastors and other leaders facilitate the full and active engagement of the ministry of all laity in celebrations of Holy Commu976

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nion. As part of this general liturgical ministry of all Christians, laypeople exercise leadership of worship by reading Scripture, leading prayers, preparing the table, providing and preparing the elements, distributing the elements, and helping with other parts of the service. At the appropriate point in the service, laity representing the whole congregation may bring the elements forward to the Table as a part of the offering. The entire congregation responds in unison as indicated throughout the ritual. Laypeople may take the consecrated elements to members who are unable to attend the congregational celebration. Laypeople need instruction and training for this leadership, under the supervision of pastors and deacons. Setting the Table The Holy Communion Table Principle: The people and leaders gather around the elements for Holy Communion. The place where the elements are set is the Holy Communion table. Background: In the Old Testament, sacrifice was offered on an altar. In the Gospel narratives of the Last Supper, Jesus “took his place at the table, and the apostles joined him” (Luke 22:14). Through time, the church increasingly understood the Eucharist as a repetition of Christ’s sacrifice on the cross, and the Table came to be seen as an altar of sacrifice. It was moved against the wall of the sanctuary and priests stood before the altar, with their backs to the congregation, to offer sacrifice to God. The more radical Protestant reformers abandoned altars, preferring simple tables and reenactment of the Last Supper of Jesus with his disciples. Others, including the Church of England, of which John Wesley was a priest, retained the altar against a wall. A twentieth-century international liturgical renewal movement, expressed in the changes of the Second Vatican Council of the Roman Catholic Church, made major reforms in worship. These reforms included moving the table into an open space so that 977

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the priest could stand behind it, giving the assembly a sense of meeting around it. The United Methodist Church, along with many other mainline churches, adopted revised rituals that call for the presiding minister to stand behind the Lord’s Table, facing the people, from the offertory through the breaking of the bread (BOW; page 36). In a church building, the place where the elements are set is sometimes called the altar, but the terms altar-table and Lord’s Table are preferable. The rail that in some churches is located between the congregation and the chancel area, while not properly called the altar, is a sacred area for kneeling to receive Communion. People may also come to one or more stations where the elements are served and receive them standing, with an option of kneeling at the rail for prayer. Practice: In our churches, the Communion table is to be placed in such a way that the presider is able to stand behind it, facing the people, and the people can visually if not physically gather around it. The table should be high enough so that the presider does not need to stoop to handle the bread and cup. Adaptations may be necessary to facilitate gracious leadership. While architectural integrity should be respected, it is important for churches to carefully adapt or renovate their worship spaces more fully to invite the people to participate in the Holy Meal. If “altars” are for all practical purposes immovable, then congregations should make provisions for creating a table suitable to the space so that the presiding minister may face the people and be closer to them. The Communion Elements Principle: In accordance with the words of Christ and Christian tradition, the church uses bread in celebrations of Holy Communion. Background: Bread is used in both the Old and New Testaments to signify God’s sustenance of human beings and the importance of our eating together. When God liberated the Hebrew people from slavery in Egypt, they carried their bread with them. The Jews 978

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have celebrated this exodus throughout the centuries as Passover. The provision of manna and the showbread (bread of the Presence) kept in the Tabernacle are examples of God’s sustenance from the time of Israel’s wandering in the wilderness (Exodus 16; 25:2330). In the New Testament, Jesus shared meals frequently with his disciples and with others (Matthew 9:9-11 and similar passages). He fed the multitudes (Matthew 14:13-21 and parallels) and used bread to signify his identity and mission (John 6). On the eve of his crucifixion, Jesus ate the Last Supper with his disciples (Matthew 26:26-29 and parallels). After his resurrection, he broke bread with the travelers to Emmaus (Luke 24:13-35) and with his disciples on the seashore (John 21:9-14). Practice: It is appropriate that the bread eaten in Holy Communion both look and taste like bread. The use of a whole loaf best signifies the unity of the church as the body of Christ and, when it is broken and shared, our fellowship in that body (1 Corinthians 10:16-17). Historical continuity with the practice of the universal church is important; however, worship planners should be sensitive to local situations. Bread may be made from any grain according to availability. In ecumenical and other settings, wafers may be an appropriate choice. The loaf should be plain bread (no frostings, nuts, raisins, artificial coloring, or other additions). Leavened or unleavened bread is equally acceptable. In congregations where there are people with gluten allergies, gluten-free bread may be offered. The loaf broken at the table is to be the bread distributed to the people. As appropriate to the dignity of the occasion, care should be taken to avoid excessive crumbling of the bread and to remove large pieces that fall to the floor. Principle: In accordance with Scripture and Christian tradition, the historic and ecumenical church uses wine in celebrations of Holy Communion. Background: Throughout the Old Testament story of God’s relationship with the Hebrew people, blood was the sign of covenant ratification 979

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(Exodus 12:12-28; 24:1-8). At his last meal with the disciples, Jesus spoke of the wine as his blood—the blood of the new covenant (Jeremiah 31:31-34) between God and God’s people, made possible through Christ’s death and resurrection (Revelation 5:9). Jesus also spoke of the wine as a sign of the heavenly banquet that he will celebrate with the church in the future (1 Corinthians 11:23-26; Matthew 26:26-29). The juice of the red grape in a common cup represents the church’s covenant with Christ, established through his atoning death (Hebrews 9:15-28; 13:20-21), and fulfills Christ’s commands at the Last Supper (Matthew 26:27-29; Mark 14:23-24; Luke 22:1920). Roman Catholicism, Eastern Orthodoxy, and many Protestant denominations have always used wine in the Eucharist. During the movement against beverage alcohol in the late nineteenth century, the predecessor bodies of The United Methodist Church turned to the use of unfermented grape juice. This continues to be the position of the denomination (BOR, 2000; page 838). (The term wine is used in this document because of its biblical and historical antecedents, although United Methodists customarily serve unfermented grape juice in Holy Communion.) The use of a common cup dates back to the Last Supper where Jesus takes a single cup of wine, blesses it, and gives it to the disciples. It is a powerful symbol of the unity of the body of Christ gathered at the Lord’s Table. Practice: Variations may be necessary in cultural contexts where the juice of the grape is unavailable or prohibitively expensive. A single cup or chalice may be used for intinction—dipping the bread into the wine—or for drinking. The use of a common chalice best represents Christian unity, but individual cups are used in many congregations. In these situations, unity can be effectively symbolized if each person’s cup is filled from a pouring chalice. Principle: The consecrated elements are to be treated with reverent respect and appreciation as gifts of God’s creation that have, in the words of the Great Thanksgiving, become “for us the body and blood of Christ” (UMH; page 10). 980

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Background: We do not worship the consecrated elements nor reserve them for adoration. We respect the elements because God is using them for holy purposes—reconstituting the assembly as the body of Christ, conveying grace, forgiving sin, foreshadowing heaven, and strengthening the faithful for the journey of salvation. Although they have undergone no substantive (physical) change, the elements have been consecrated—set apart for sacred use. While, in the history of the church, reverence for the consecrated elements has sometimes led to superstition, proper respect for the elements helps Christians grow in authentic sacramental piety. As Article XVIII of The Articles of Religion of the Methodist Church makes clear, United Methodism rejects any suggestion that the bread and wine used in Communion are transformed or transubstantiated into other substances: “Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith” (BOD; page 64). (The United Methodist Church notes that the anti-Roman Catholic tone of Article XVIII reflects the “bitterly polemical” relationships of past centuries and “rejoice[s] in the positive contemporary relationships that are being developed . . . at levels both official and unofficial” [BOR; pages 272-273].) The Book of Worship directs, “What is done with the remaining bread and wine should express our stewardship of God’s gifts and our respect for the holy purpose they have served” (page 30). Practice: The practice of consecrating elements ahead of time for the convenience of the pastor not having to go to small or remote congregations, weekend camps, or other such occasions is inappropriate and contrary to our historic doctrine and understanding of how God’s grace is made available in the sacrament (Article XVIII, The Articles of Religion, BOD; page 64). If authorized leadership is not available for celebrating the Lord’s 981

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Supper, other worship services such as love feasts, agape meals, or baptismal reaffirmations are valid alternatives that avoid the misuse of Communion elements. The consecrated elements of bread and wine are used for distribution to the sick and others who wish to commune but are unable to attend congregational worship. If any bread and wine remain, they should always be disposed of by (1) the pastor and/ or others at the pastorâ&#x20AC;&#x2122;s direction consuming them in a reverent manner following the service; (2) returning them to the earth by pouring (2 Samuel 23:16), burying, scattering, or burning. Hygiene and Table Setting Principle: Those who prepare the elements and give them to the people are to demonstrate care that the bread and cup are administered so as to minimize contamination. Background: In administering the elements to the people, both perception and reality of hygiene are important. The people have justifiable health concerns that the signs of the body and blood of Christ given to them at the Holy Meal are handled carefully and with concern for hygiene. This need for care and hygiene should be considered along with scientific studies that make it clear that those who partake in Holy Communion have no higher incidence of illness than those who do not. Concern and planning are necessary in situations of serious illness and for accommodating at the Table those whose immune systems are compromised. The counsel of Romans 14 and 15 can guide our practice. Practice: Those who will prepare and serve the elements should wash their hands. This can be done simply and without creating an additional layer of ceremony in the service. The piece of bread given should be sizeable enough to be a generous sign and to be able to be dipped in the cup without the fingers of the recipient dipping into the liquid. 982

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Extending the Table Holy Communion and Evangelism Principle: The Lord’s Supper forms the church into a community of evangelism that reaches out to preach, teach, baptize, and make new disciples of Christ (Matthew 28:19-20). Background: Immediately after his account of the institution of the Lord’s Supper in 1 Corinthians 11–12, Paul moves into an extended discussion of the body of Christ composed of many members whose gifts for ministry are diverse. Paul understood the sacrament of Holy Communion to form and shape the church for its mission of redeeming the world. In 2 Corinthians 5:16–6:10, he describes more fully “the ministry of reconciliation” that is the work of the church as “ambassadors for Christ.” United Methodists have inherited a tradition that emphasizes that spiritual benefits are not received for ourselves alone but also to prepare and propel us for the work of evangelism. In our prayer after Communion, we give thanks for what we have received and ask God to “grant that we may go into the world in the strength of your Spirit, to give ourselves for others” (UMH; page 11). The Book of Discipline emphasizes the imperative of evangelism: “The people of God, who are the church made visible in the world, must convince the world of the reality of the gospel or leave it unconvinced. There can be no evasion or delegation of this responsibility; the church is either faithful as a witnessing and serving community, or it loses its vitality and its impact on an unbelieving world” (¶ 128). Practice: Through the grace received in continual participation in the Lord’s Supper, the community of faith reaches beyond itself to proclaim and exemplify the good news of salvation in Jesus Christ. In Christian education and congregational life, we teach about the significance and meaning of the sacraments so that the faithful appreciate their own spiritual journey and are empowered to be knowledgeable and hospitable guides to those who seek Christ. 983

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As members of the congregation partake of the Lord’s Supper, the bonds of love within are strengthened and the worshiping community is empowered to reach out in dynamic and meaningful ways to evangelize and to work for peace and justice. Principle: As followers of Jesus, who ate with sinners and reached out to the marginalized, the church must intentionally concern itself about those who are absent from Christ’s Table—those who feel unworthy, the poor, the unconverted, victims of prejudice, and others who are oppressed or neglected. Background: One of the themes of the Gospels, most prominent in Luke, is Jesus’ ongoing efforts to teach the disciples that God’s love and favor are extended to all people, not just those of a certain ethnicity, status, economic or political standing, or gender. The Book of Acts records some of the attempts of the early Christian community to define its limits, and God’s continued efforts to broaden its inclusiveness. Peter’s vision in Acts 10 is a particularly dramatic example. Early English Methodists were typically (with some notable exceptions) from the socioeconomic groups that we might today speak of as the working poor. Wesley realized that a community of people who lived according to his General Rules (BOD; pages 7174) were inevitably going to rise in status. He preached fervently against the dangers of money and the spiritual weakness that often accompanies prosperity. In “The Ministry of All Christians,” The Book of Discipline asserts: “We are called to be faithful to the example of Jesus’ ministry to all persons. Inclusiveness means openness, acceptance, and support that enables all persons to participate in the life of the Church, the community, and the world. Thus, inclusiveness denies every semblance of discrimination” (¶ 138). Practice: The church is to consciously identify and seek out those who feel unwelcome, even excluded, from its congregations and to invite them to become part of the body of Christ and join in its celebrations of Holy Communion. 984

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Holy Communion and Ethical Christian Discipleship Principle: The sacraments are God’s gifts to the gathered body of believers to form the church into Christ’s body in ministry to the world. Through Holy Communion, the Holy Spirit works to shape our moral and ethical lives. In the ongoing process of conversion, we grow in personal and social holiness and are empowered to work for healing, compassion, reconciliation, justice, and peace. Background: The Old Testament prophets denounced the injustice and oppression that they saw around them. They proclaimed a God who acts in favor of the poor and powerless and calls God’s people so to act. (Isaiah 1:16-17; 58:6-9; Amos 2:6-8; 5:11-15, 21-24; and Micah 6:6-8 are among a multitude of such passages.) When Jesus began his public ministry, he announced his mission: “The Spirit of the Lord is upon me, because the Lord has anointed me. He has sent me to preach good news to the poor, to proclaim release to the prisoners and recovery of sight to the blind, to liberate the oppressed, and to proclaim the year of the Lord’s favor” (Luke 4:18-19; see also vv. 16-21). He associated with those who were stigmatized and despised. Much of his teaching addressed economic and social inequality. Following his example, the early Christian community tried to care for the needs of all people (Acts 4:32-35; James 1:27; 2:14-17). The United Methodist Church has a heritage from John Wesley in which ethical discipleship was inextricably related to sacramental worship. From concern by the Holy Club for the imprisoned, through care of the sick by the societies, to Wesley’s own lifelong giving away of most of his money, the early Wesleyan movement sought to ease the suffering of the needy. Wesley made the linkage explicit when he wrote, “The Gospel of Christ knows no religion but social, no holiness, but social holiness” (Preface to Hymns and Sacred Poems). Collection at the Lord’s Supper of alms to be given to the poor is a historic practice that many congregations in our tradition continue. By the early twentieth century, Methodists had begun to realize that holy living meant even more than acts of charity. Beginning with the Social Creed, American Methodists started to point out 985

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injustices caused by economic, social, and political structures and to call for the reform of such structures. The Social Principles in The Book of Discipline and the General Conference positions recorded in The Book of Resolutions show ongoing response to these concerns. In carrying out our mission to make disciples of Jesus Christ, The Book of Discipline stipulates that the church is to “send persons into the world to live lovingly and justly as servants of Christ by healing the sick, feeding the hungry, caring for the stranger, freeing the oppressed, being and becoming a compassionate, caring presence, and working to develop social structures that are consistent with the gospel” (¶ 122). Those who partake of Holy Communion are sent from the Table to be in ministry as Christ’s presence in the world. God’s people are sent to work compassionately for healing, reconciliation, justice, and peace. Such work requires prophetic, subversive actions: “renounc[ing] the spiritual forces of wickedness, reject[ing] the evil powers of this world, . . . accept[ing] the freedom and power God gives . . . to resist evil, injustice, and oppression in whatever forms they present themselves” (vows from the services of the Baptismal Covenant, BOW; for example page 88), claiming and making real the victory of the risen Christ over all evil, sin, and death. Such faithful living in the power of the Holy Spirit answers the prayer in the Great Thanksgiving “that we may be for the world the body of Christ” and the petition “your kingdom come, your will be done” in the Lord’s Prayer (UMH; page 10). Celebrations of Holy Communion are, therefore, a foretaste of the realm of God, when God’s future breaks into our present world. Here the church enacts the words of Jesus, “People will come from east and west, north and south, and sit down to eat in God’s kingdom” (Luke 13:29). Practice: Holy Communion is to be conducted in ways that make apparent the inherent link between the Table and holy living, both individual and corporate. Participation in the Eucharist bears fruit in the world in attitudes and actions of personal and social holiness. Communing with others in our congregations is a sign of community and mutual love between Christians throughout the church universal. The church must offer to the world a model of genuine community grounded in God’s deep love for every person. 986

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As we eat and drink, we are motivated to act compassionately for those whose physical, emotional, and spiritual needs are unmet. Receiving the bread and wine as products of divine creation reminds us of our duties of stewardship of the natural environment in a time when destruction and pollution imperil the earth and unjust distribution of the planet’s resources destroys the hopes and lives of millions. As we gratefully receive God’s abundant grace, we are challenged to accept fully our responsibility and accountability for renewal of the social order, liberation for the oppressed, and the coming of the realm of God. Holy Communion and the Unity of the Church Principle: Holy Communion expresses our oneness in the body of Christ, anticipates Jesus’ invitation to feast at the heavenly banquet, and calls us to strive for the visible unity of the church. Background: In its Constitution, The United Methodist Church affirms its ecumenical commitment: “As part of the church universal, The United Methodist Church believes that the Lord of the church is calling Christians everywhere to strive toward unity; and therefore it will seek, and work for, unity at all levels of church life” (BOD; ¶ 6). In “Our Doctrinal Heritage” in the Book of Discipline (pages 4143), the church affirms: “United Methodists share a common heritage with Christians of every age and nation. This heritage is grounded in the apostolic witness to Jesus Christ as Savior and Lord, which is the source and measure of all valid Christian teaching. . . . With Christians of other communions we confess belief in the triune God—Father, Son, and Holy Spirit. This confession embraces the biblical witness to God’s activity in creation, encompasses God’s gracious self-involvement in the dramas of history, and anticipates the consummation of God’s reign.” In the quest for greater visible unity, United Methodism has undertaken numerous concrete actions that express its commitment and promote ecumenical sharing: 987

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1. Since the 1960â&#x20AC;&#x2122;s, the church has been involved with partners through Churches Uniting in Christ, formerly called the Consultation on Church Union. Throughout most of that history United Methodists have joined the partner churches in Holy Communion using liturgy approved by those churches for celebration together. 2. United Methodists across the world have entered into ecumenical agreements enhancing the unity of the church through recognition and reconciliation of ministries and sacraments. 3. Ecumenical representatives have been invited and encouraged to participate in United Methodist services of Holy Communion. 4. United Methodists have participated in the Eucharist services of other traditions when invited to do so, as an affirmation and reflection of our commitment to the church universal. Baptism, Eucharist, and Ministry affirms the significance of the sacrament for all Christians: It is in the Eucharist that the community of Godâ&#x20AC;&#x2122;s people is fully manifested. Eucharistic celebrations always have to do with the whole Church, and the whole Church is involved in each local Eucharistic celebration. In so far as a church claims to be a manifestation of the whole Church, it will take care to order its own life in ways which take seriously the interests and concerns of other churches (page 14). For churches such as the Orthodox and Roman Catholic, sharing the Eucharist between churches that are not in full agreement with one another is unacceptable because the Eucharist is itself a sign that unity and full agreement have been achieved. For other churches, including The United Methodist Church, the Eucharist can be a means to express the unity in Christ that already exists as a gift from God in spite of our failure to manifest it. Practice: United Methodists are encouraged to continue participating in ecumenical services that include Holy Communion. Special care is to be given to the use of commonly approved texts or the development of liturgy that reflects the beliefs and practices of the different traditions. If bishops or superintendents are present, it is appropriate for them to be invited to preside. Church members can practice hospitality by participating in each othersâ&#x20AC;&#x2122; liturgies with attitudes of respect and openness to 988

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learning. United Methodists are encouraged to receive Communion in other churches when they are invited to do so. Churches need to address, within official dialogues, the theological barriers to full Eucharistic sharing. Materials already available from the official dialogues shall be part of the study resources of the denomination. United Methodists need to study and work to answer questions that are critical to ecumenical conversation and sensitive to ecumenical concerns—the presence of Christ (“real presence”), frequency of celebration, who presides at the Table, use of grape juice, and baptism in relation to Eucharist, among others. Principle: United Methodists enter into the ecumenical conversation about Eucharist grounded in several historic sources of authority and relate most authentically to other Christian bodies as we remain faithful to these sources. Background: Most prominent among United Methodism’s sources of authority are the Scriptures of the Old and New Testaments; the hymns and writings of John and Charles Wesley (especially the Standard Sermons, the General Rules, and Explanatory Notes Upon the New Testament); the Constitution, Articles of Religion, Confession of Faith, and other doctrinal standards; the writings and traditions emerging from the evangelical experience, through the Wesleyan, Evangelical, and United Brethren movements; and current ecumenical developments and statements that have had United Methodist involvement, especially multilateral and bilateral agreements, some of which have been approved by the World Methodist Council and/or the General Conference. “Our Doctrinal Heritage” points out some distinctive aspects of the United Methodist tradition: “Although Wesley shared with many other Christians a belief in grace, justification, assurance, and sanctification, he combined them in a powerful manner to create distinctive emphases for living the full Christian life. The Evangelical United Brethren tradition, particularly as expressed by Phillip William Otterbein from a Reformed background, gave similar distinctive emphases. 989

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“Grace pervades our understanding of Christian faith and life. By grace we mean the undeserved, unmerited, and loving action of God in human existence through the ever-present Holy Spirit. While the grace of God is undivided, it precedes salvation as ‘prevenient grace,’ continues in ‘justifying grace,’ and is brought to fruition in ‘sanctifying grace’” (BOD; pages 45-46). These distinctive emphases of United Methodists provide the basis for “practical divinity,” the experiential realization of the gospel of Jesus Christ in the lives of Christian people. These emphases have been preserved not so much through formal doctrinal declarations as through the vital movement of faith and practice as seen in converted lives and within the disciplined life of the Church. Devising formal definitions of doctrine has been less pressing for United Methodists than summoning people to faith and nurturing them in the knowledge and love of God. The core of Wesleyan doctrine that informed our past rightly belongs to our common heritage as Christians and remains a prime component within our continuing theological task (BOD; pages 49-50). The General Commission on Christian Unity and Interreligious Concerns (now the Office of Christian Unity and Interreligious Relationships) spearheads the ecumenical work of the denomination by fulfilling its purpose: “To advocate and work toward the full reception of the gift of Christian unity in every aspect of the Church’s life and to foster approaches to ministry and mission that more fully reflect the oneness of Christ’s church in the human community” (2004 BOD; ¶ 1902.1). In “Resolution of Intent: With a View to Unity,” the 2000 General Conference declared it “our official intent henceforth to interpret all our Articles, Confession, and other ‘standards of doctrine’ in consonance with our best ecumenical insights and judgment” (2004 BOR; page 273). Practice: Within all discussions of Holy Communion, United Methodism must remain firmly anchored in its traditional sources of authority. We recognize and respect authorities that other church traditions hold dear. United Methodists remain open to greater Christian unity through the work of the Holy Spirit in response to Jesus’ prayer that “they will be one” (John 17:21). 990

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Committee Members: L. Edward Phillips, Chairperson Daniel T. Benedict, Jr. Michael J. Coyner Jerome King Del Pino Gayle Carlton Felton Thelma H. Flores Barbara Thorington Green Karen A. Greenwaldt Susan W. Hassinger Sally Havens Dong Hyun (David) Kim Jon E. McCoy Sophie Pieh Arturo L. Razon, Jr. Bruce W. Robbins Frank E. Trotter, Jr. Karen Westerfield Tucker Hans Växby Josiah U. Young, III Notes About This Document Scripture quotations, unless otherwise indicated, are taken from the Common English Bible. Copyright © 2010 by the Common English Bible. All rights reserved. Used by permission. (www.CommonEnglishBible.com) BOD, Discipline, and Book of Discipline refer to The Book of Discipline of The United Methodist Church, 2004, copyright © 2004 The United Methodist Publishing House. UMH refers to The United Methodist Hymnal, copyright © 1989 The United Methodist Publishing House. BOW refers to The United Methodist Book of Worship, copyright © 1992 The United Methodist Publishing House. BOR refers to The Book of Resolutions of The United Methodist Church, 2004, copyright © 2004 The United Methodist Publishing House. Quotations from John Wesley are from the Jackson edition of The Works of John Wesley. ADOPTED 2004 AMENDED AND READOPTED 2012 FOR 2013-2016 AND 2017-2020 QUADRENNIA RESOLUTION #8014, 2008 BOOK OF RESOLUTIONS RESOLUTION #353, 2004 BOOK OF RESOLUTIONS

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Alphabetical List of Resolution Titles

Abolition of Sex Trafficking, 709 The Abolition of Torture, 876 Abuse of Older Adults, 184 Abusive Treatment Methods for Persons With Mental Disabilities, 402 Accessibility Grants for Churches, 179 Act of Repentance for Racism, 448 Adoption in a Global Context, 108 Affirmation for United Methodist Women, 493 Affirmative Action, 449 Affirming the Use of Diverse Languages in the United States and Opposing a Constitutional Amendment Making English the Official Language, 260 Africa Reconstruction and Development, 780 Africa University, 701 African American Methodist Heritage Center (AAMHC), 222 Aging in the United States: The Church’s Response, 185 Alcohol and Other Drugs, 202 Alcoholic Beverage Advertising at Sporting Events, 201 Annual Conference Strategic, Comprehensive Plans for Hispanic/ Latino-Latina Ministries, 357 Annual Conferences’, Districts’, and Local Congregations’ Responsibilities for Eradication of Racism, 453 Appalachia: A Call to Action, 521 Assisting Personal Mobility, 181 Atomic Testing on the Marshall Islands: A Legacy, 770 Ban Cluster Bombs, 890 Being the Church Amid Disagreement, 152 993

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Biblical Language, 898 The Black College Fund, 534 Black Family Life, 221 Black Leadership, 226 Border Ministry in the Western Jurisdiction, 778 Bread for the World Covenant Church, 563 Bringing Justice to Gatumba Genocide, 788 By Water and the Spirit: A United Methodist Understanding of Baptism, 922 Call for Comprehensive Immigration Reform, 678 A Call for Peace March, 849 A Call for Peacemaking, 831 A Call to Action on Alcohol, 216 Call to the Churches for Renewal of Rural Ministries, 457 Called to Be Neighbors and Witnesses: Guidelines for Interreligious Relationships, 269 Cease Mountaintop Removal Coal Mining, 62 Celebrating Diversity Within the Global Methodist Family, 704 A Charter for Racial Justice Policies in an Interdependent Global Community, 445 Child Care and the Church, 230 Child Soldiers, 242 Childrenâ&#x20AC;&#x2122;s Sabbath, 244 Christian Education, 105 Church and Community Workers, 254 Church and Community Workers Support Mission Initiatives, 255 The Church and Deaf Ministries Steering Committee, 182 The Church and People With Intellectual, Physical, Psychological, and/or Neurological Disabilities, 404 The Church and the Global HIV/IDS Pandemic, 367 Church Is a Weapon-Free Zone, 626 Church Participation by a Registered Child Sex Offender, 900 Church Support of Caregivers of Children, 236 Church Supports Global Efforts to End Slavery, 705 Church to Be in Ministry to Persons of All Sexual Orientations, 129 The Churchâ&#x20AC;&#x2122;s Response to Ethnic and Religious Conflict, 265 Church-Government Relations, 627 Comity Agreements Affecting Development of Native American Ministries, 417 994

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ALPHABETICAL LIST OF RESOLUTION TITLES

Commitment in Mission and Ministry, 893 A Commitment to Unity in Mission and Ministry, 894 Communities of Shalom, 256 Compensation for Comfort Women, 706 Concern for Workers Task Force, 600 Confession to Native Americans, 417 A Covenant to Care: Recognizing and Responding to the Many Faces of HIV/AIDS in the USA, 359 Create a Worldwide Peace Economy, 578 Crimes Against Humanity, Genocide, and War Crimes, 883 Cultural Competency Training, 919 Democratic Republic of Congo: A New Beginning, 786 A Dioxin-Free Future, 63 Discipline Children Without Corporal Punishment, 246 Divestment and Sudan, 584 Doctrine of Discovery, 424 DREAM Act, 297 Drinking on Campus, 213 East Timor: Action Still Needed, 817 East Turkistan Self-Determination and Independence, 802 Economic Development for Native American People, 585 Economic Justice for a New Millennium, 545 Education: The Gift of Hope, 290 Electoral Campaign Finance Reform, 677 Enabling Financial Support for Domestic Programs, 576 Encounter With Christ in Latin America and the Caribbean, 281 End Exploitation by United Nations Personnel, 741 End Impunity in the Philippines, 819 End the US Embargo of Cuba, 768 Ending the Colonial Status of Puerto Rico, 757 Endorsing â&#x20AC;&#x153;20/20: Visioning an AIDS-Free World,â&#x20AC;? 375 Energy Policy Statement, 49 Environmental Health and Safety in Workplace and Community, 602 Environmental Justice for a Sustainable Future, 67 Environmental Law: The Precautionary Principle, 72 Environmental Racism, 75 Environmental Stewardship, 80 Equal Justice, 642 995

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Equity in Access to High School Education, 294 Eradicating Abusive Child Labor, 237 Eradication of Sexism in the Church, 503Eradication of Sexual Harassment in The United Methodist Church and Society, 141 Establish US Department of Peace, 680 Ethics of Embryonic Stem Cell Research, 895 Every Barrier Down: Toward Full Embrace of All Women in Church and Society, 494 Evolution and Intelligent Design, 673 Expanding Outreach to Men and Youth, 921 Expansion of Inclusive Language, 263 Facilitation of Cooperative Ministry Throughout the Church, 253 Faith Communities on Campus, 106 Faithful Care for Persons Suffering and Dying, 343 Faithfulness in Response to Critical Needs, 401 Filipino Veterans Equity Act of 2007, 693 Food and Drug Administration (FDA) Regulation of Tobacco, 689 Gambling, 535 Gender-Selective Abortion, 122 The Girl Child, 247 Global Debt Crisis: A Call for Jubilee, 553 Global Economy and the Environment, 574 Global Living Wage, 575 Global Migration and the Quest for Justice, 731 Global Ministries and Mission Society, 703 Global Racism and Xenophobia: Impact on Women, Children, and Youth, 712 Globalization and Its Impact on Human Dignity and Human Rights, 714 God’s Creation and the Church, 87 Grand Jury Abuse, 647 Greed, 566 Grieving and Repenting from Acts of Hate and Violence, 476 Guidelines for “Charitable Choice” Programs, 641 Guidelines for Cooperation in Mission, 279 Guidelines for Initiating or Joining an Economic Boycott, 522 Guidelines for Social Security Reform in the United States, 596 Guidelines for the Imposition of Sanctions, 751 996

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ALPHABETICAL LIST OF RESOLUTION TITLES

Guidelines: The UMC and the Charismatic Movement, 902 Gun Violence, 490 Haiti Reconstruction and Development, 803 Healing of Post-Abortion Stress, 416 Healing Relationships With Indigenous Persons, 419 Health and Wholeness, 328 Health Care for All in the United States, 318 Health Care for Native Americans, 437 Holocaust Memorial Day (Yom HaShoah), 267 Holy Land Tours, 745 Homelessness in the United States, 376 Housing in the USA, 380 Human Cloning, 310 In Defense of International Law and Cooperation: Cornerstone of Multilateralism, 852 In Opposition to Capital Punishment, 662 In Support of Hispanic/Latino Undocumented Students, 533 In Support of the United Nations, 855 Increased Support for Programs Impacting Native American Higher Education, 436 Interfaith Advocacy in Support of Israel/Palestine Peace, 864 International Day of Prayer, 728 Investment Ethics, 579 Justice With Young Persons, 649 Justice, Peace, and the Integrity of Creation, 834 Keep Children and Youth Free from Alcohol and Other Drugs, 212 Korea: Peace, Justice, and Reunification, 857 Latin America and the Caribbean, 806 Law of the Sea, 88 Lay Responsibility for Growth of the Church, 165 Liberia, 789 Living Wage Model, 594 Local Church Support for Young People, 511 Maternal Health: The Churchâ&#x20AC;&#x2122;s Role, 338 May as Christian Home Month, 118 997

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BOOK OF RESOLUTIONS

Meeting Times, 899 Membership in Clubs or Organizations That Practice Exclusivity, 454 The Methodist Global Education Fund for Leadership Development, 532 Military Conscription, Training, and Service, 675 Military Service Regardless of Sexual Orientation, 675 Ministries in Mental Illness, 408 Ministries of Rural Chaplains, 472 Mission and Aging of the Global Population, 196 Mission Personnel in the United States, 258 Mission Plan for Restorative Justice Ministries, 651 National Cooperative Ministry Leadership, 250 Native American History and Contemporary Culture as Related to Effective Church Participation, 425 Native American Ministries Sunday, 423 Native American Religious Freedom Act, 426 Native American Tribal Sovereignty, 431 Native American Young Adults in Mission, 423 New Developments in Genetic Science, 297 Nuclear Safety in the United States, 56 Nuclear-Free Pacific, 875 Nurturing Marriage and Family, 128 Observance of Martin Luther King Jr. Day, 227 Okinawa: Removal or Reduction of US Military Bases, 869 Older Adult Recognition Day, 195 On Humility, Politics, and Christian Unity, 640 Oppose Food and Medicine Blockades or Embargoes, 751 Opposition to Homophobia and Heterosexism, 130 Opposition to Israeli Settlements in Palestinian Land, 810 Opposition to Torture, 881 Organ and Tissue Donation, 439 Pan-Methodist Full Communion, 288 Pathways to Economic Justice, 560 Pathways to Transformation 2009â&#x20AC;&#x201D;2016, 474 Philippines, 821 Political and Social Unrest, 850 Political Status of Puerto Rico, 761 998

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ALPHABETICAL LIST OF RESOLUTION TITLES

Pornography and Sexual Violence, 155 Prayer and Support for Members of the Armed Forces and Veterans, 673 Prayer for Military Personnel and for Peace in Iraq, 862 Prejudice Against Muslims and Arabs in the USA, 268 Prevention of the Use of Pornography in the Church, 160 Principles of Welfare Reform, 588 Privatization, 569 Prohibit Corporal Punishment in Schools and Child-Care Facilities, 245 Prohibition of Bullying, 489 Proper Use of Information Communication Technologies, 915 Protecting Children From Mercury-containing Drugs, 348 Protecting Health Care, Labor, and Environment in Trade Negotiations, 568 The Protection of Native American Sacred Sites, 430 Protection of Water, 89 Provide Financial Incentives for Clergy in Churches With Small Membership, 595 Public Education and the Church, 668 Puerto Rican Political Prisoners, 692 Pursue Formal Peace Talks in Philippines, 865 Putting Children and Their Families First, 125 Quality in United Methodist Health Care, 353 Rape in Times of Conflict and War, 872 Receive Guidelines for Ministering to Mormons Who Seek to Become United Methodists, 288 Recycling and the Use of Recycled Products, 91 Reducing the Risk of Child Sexual Abuse in the Church, 240 Reduction of US Military Personnel in Okinawa, 870 Regarding Native American Culture and Traditions as Sacred, 428 Rejection of Unilateral First-Strike Actions and Strategies, 882 Relations With Democratic Peopleâ&#x20AC;&#x2122;s Republic of Korea, 802 Repentance for Support of Eugenics, 312 Resisting Hate, Fear, and Scapegoating; and Transforming the Context of Hate in the United States, 481 Resolution of Intent: With a View to Unity, 282 Resolution on Global Warming, 92 Resolution on the National Council of Churches, 285 999

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BOOK OF RESOLUTIONS

Resourcing Black Churches in Urban Communities, 225 Response Team Ministry for Sexual Misconduct, 131 Responsible Parenthood, 119 Responsible Travel, 742 Restore Freedom and Independence/Autonomy to the Land and People of Tibet, 801 Return to the Earth, 435 The Right of All to Quality Education, 292 Right to Privacy, 681 Rights of African American Farmers, 604 Rights of Farm Workers in the US, 606 Rights of Workers, 609 Rio Grande Conference, 356 Rural Communities in Crisis, 460 Saying No to Violence in Middle East Conflict, 816 Seek Moratorium on Capital Punishment, 666 Seeking Peace in Afghanistan, 836 Sexual Ethics as Integral Part of Formation for Ministerial Leadership, 146 Sexual Misconduct Within Ministerial Relationships, 134 Smithfield Foods, Inc. and Union Organizing, 614 Society of St. Andrew, 593 Sons and Daughters of Our Fathers, 398 Statement Against Extrajudicial Killings in the Philippines, 827 Statement of Concern on Poverty, 592 The Status of Women, 504 Stem Cell Research, 311 Stewardship Education for Small Membership Churches, 596 Strengthening Bridges, 286 Sudan: A Call to Compassion and Caring, 791 Support and Protection of Rural People, 470 Support and Services for US Military and Rebuilding Iraq, 868 Support Campus Ministers, 107 Support Chrysalis at All Levels of the Church, 162 Support for Adoption, 110 Support for All Who Minister in Rural Settings, 472 Support for Clergy Families, 112 Support for Clergywomen, 920 Support for Five Ethnic National Plans, 264 Support for Multicultural and Global Churches, 251 1000

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ALPHABETICAL LIST OF RESOLUTION TITLES

Support for the Land Mine Treaty, 889 Support for the Religious Coalition for Reproductive Choice, 341 Support Legislation Prohibiting Malicious Harassments, 689 Support of Taiwan, 800 Support Reparations for African Americans, 228 Support the Walk to Emmaus at All Levels of the Church, 164 Taiwan Security, Stability, and Self-determination, 798 Taking Liberties: On the Stifling of Dissent, 623 Teen Sexual Identity and Suicide Risk, 165 Texas Death Penalty, 667 This Holy Mystery, 942 Tobacco Marketing, 527 Trail of Repentance and Healing, 420 Treaty Obligations With Native Americans, 435 Understanding Globality in the United Methodist Tradition, 754 The United Methodist Church and Peace, 842 The United Methodist Church, Justice, and World Hunger, 539 United Methodist Church Use of Fair Trade Coffee and Other Fair Trade Products, 529 United Methodist Global AIDS Fund, 373 United Methodist Response to Hospital Mergers, 355 United Methodist Implementation of United Nationsâ&#x20AC;&#x2122; Standard Rules on the Equalization of Opportunities for Persons With Disabilities and the Americans With Disabilities Act, 180 United Methodists Sharing the Vulnerability in the Process of Alteration, 728 United Nations Resolutions on the Israel-Palestine Conflict, 814 United States Role in Colombia, 773 United States-China Political Relations, 755 United States-Mexico Border, 774 US Energy Policy and United Methodist Responsibility, 54 US Immigration and Family Unity, 400 US Policy in Vieques, 764 US Training on Global Human Rights, 748 Use of Church Facilities by Community Groups, 259 Use of the Name: The United Methodist Church in Periodicals and Advertisements, 898

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Violence Against Children in Latin America and the Caribbean, 805 Violence Against Women and Children, 484 Violent Video Games, 488 Volunteers in Mission, 260 Voting Representation for People in the District of Columbia, 690 War and Peace With Iran, North Korea, and the World, 867 Welcoming the Migrant to the US, 390 West Papua, 829 White Privilege in the United States, 455 World AIDS Day Observance, 366 World’s Population and the Church’s Response, 440 Young People’s Statement on War and Peace, 851

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Scripture References in Resolutions (Resolution numbers in bold) Genesis 1—3022 Genesis 1:2—8031 Genesis 1:26—1026 Genesis 1:26-28—1001, 1030 Genesis 1:27—4135, 6025 Genesis 1:28—1002, 1023, 3361, 4135 Genesis 1:29-31—1024 Genesis 1:31—3202 Genesis 2—1026 Genesis 2:4-15—1024 Genesis 2:7—1001, 1030 Genesis 2:15—1003, 1023, 4133, 4135 Genesis 3—8031 Genesis 3:7—5083 Genesis 4:9—3262 Genesis 4:10—3421 Genesis 9:9—1023 Genesis 9:9-10—1002 Genesis 12—3141 Genesis 15:15—3202 Genesis 17:1-14—8031 Genesis 17:9-14—8032 Genesis 18:1-11—3281 Genesis 21:19—1029 Genesis 23—3337 Genesis 24:15-21—1029 Genesis 35:16-20—3203

Exodus 1:10—5001 Exodus 3:7—3421 Exodus 3:7-8—6058 Exodus 3:16-18—6056 Exodus 12:12-28—8032 Exodus 12:21—3024 Exodus 12:48-49—6030 Exodus 16—8032 Exodus 20:13—5085 Exodus 20:17—6112 Exodus 21:2—4052 Exodus 22:21—3281, 6030 Exodus 22:21-24—4052 Exodus 23:6—4052 Exodus 23:6-8—4052 Exodus 23:6-11—4056 Exodus 23:9—3281, 4052 Exodus 23:10-11—4052 Exodus 23:10-12—4053 Exodus 24:1-8—8032 Exodus 24:1-12—8031, 8032 Exodus 25:23-30—8032 Exodus 26–27—4052 Leviticus 18:6-19—5083 Leviticus 19:9-10—3392, 4051, 4052 Leviticus 19:15—6025 Leviticus [19:18]—1025

1003

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BOOK OF RESOLUTIONS

Judges 16:9—5083 Judges 19:30—3423

Leviticus 19:30—6073 Leviticus 19:33-34—3281, 5081 Leviticus 19:34—3281, 6030 Leviticus 20:18-19—5083 Leviticus 25—3392, 4022, 4053 Leviticus 25:4—3392 Leviticus 25:8-55—4052 Leviticus 25:23—1021, 6028 Leviticus 25:35-55—4056

1 Samuel 4:19-20—3203 2 Samuel 12—5032 2 Samuel 15:10—5083 2 Samuel 23:16—8032 1 Kings 17:7-24—3281 1 Kings 22:13-27—5001

Numbers 5:5-7—6066 Numbers 20:9-11—1029 Numbers 26—4022 Numbers 35:33-34—1024

2 Chronicles 36:21—3392 Esther—3425 Esther 3:8-10—5032

Deuteronomy 4:10—3081 Deuteronomy 5:15—5085 Deuteronomy 5:16—3024 Deuteronomy 6—3081 Deuteronomy 6:1-9—3162 Deuteronomy 7—3081 Deuteronomy 8:7—1021 Deuteronomy 10:19—3281, 4052 Deuteronomy 15:4—4053 Deuteronomy 15:4-5, 7-8, 9-11— 4091 Deuteronomy 15:7-11—4052 Deuteronomy 16:12—3281 Deuteronomy 22:30—5083 Deuteronomy 23:21-22—4052 Deuteronomy 23:24-25—3392 Deuteronomy 24:18, 22—3281 Deuteronomy 24:19-22—4052 Deuteronomy 25:13-16—4052 Deuteronomy 27:24—5083 Deuteronomy 29:29—5083 Joshua 1:6-8—3162 Joshua 2:1-16—3281 Judges 3:19—5083

Psalm 8—1023 Psalm 8:4-5—6025 Psalm 8:6—1001, 1002, 1030 Psalm 9:18—3345 Psalm 11:3—6101 Psalm 15:4-5—5071 Psalm 19:9—5083 Psalm 24:1—1022, 1023, 1026, 6134 Psalm 24:1-2—6028 Psalm 33:17—6128 Psalm 37:37—6138 Psalm 47:1—8032 Psalm 51:5—5083 Psalm 64:2—5083 Psalm 92:12, 14—3024 Psalm 101:5—5083 Psalm 106:6—3371 Psalm 116:13—8032 Psalm 120—5001 Psalm 137:4—3335 Psalm 139:15—5083 Psalm 141:2—8032 Psalm 146:9—6028 Psalm 147:5-6—6084

1004

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SCRIPTURE REFERENCES IN RESOLUTIONS

Psalm 148—1023 Psalm 149:3—8032 Proverbs 3:7-8—4321 Proverbs 11:13—5083 Proverbs 17:6—3024 Proverbs 20:19—5083 Proverbs 20:29—3024 Proverbs 22:6—5051 Proverbs 23:20-21, 29-32—3045 Proverbs 25:9-10—5083 Proverbs 29:18—3245 Ecclesiastes 3:22—4058 Ecclesiastes 4:1—6023 Ecclesiastes 12:1—3024 Isaiah 1:16-17—8032 Isaiah 1:17—6147 Isaiah 2:1-4—6129 Isaiah 2:4—4061, 5011, 6041, 6093 Isaiah 5:1-13—3392 Isaiah 5:8—6111 Isaiah 11:4-11—6129 Isaiah 13:16—6145 Isaiah 32:16-18—6152 Isaiah 39—5083 Isaiah 42:22—6023 Isaiah 43:5-7—3282 Isaiah 49:24-26—6056 Isaiah 55:1—1029 Isaiah 58:3-7—3392, 6028 Isaiah 58:6-7—3261 Isaiah 58:6-8—4051, 6085 Isaiah 58:6-9—8032 Isaiah 58:7—5083 Isaiah 58:9—1025 Isaiah 58:10-11—6028 Isaiah 58:11a, 12—6101 Isaiah 59:14-16—6118

Isaiah 60:18—6082, 6084 Isaiah 61:1-2—1001, 4053, 4111 Isaiah 61:1-3—3066, 3241 Isaiah 65:17-25—4053 Jeremiah 2:7-8—3392 Jeremiah 20:10—5001 Jeremiah 22:3—4051 Jeremiah 22:13—4101 Jeremiah 22:13-17—4011, 4052, 4056 Jeremiah 23:2—6071 Jeremiah 26:11—5001 Jeremiah 29:7—3063, 3106 Jeremiah 31:13—3024 Jeremiah 31:31—8031, 8032 Jeremiah 31:31-34—8031, 8032 Jeremiah 37:13-15—5001 Jeremiah 37:13-18—5001 Jeremiah 38:4—5001 Lamentations 5:11—6145 Ezekiel 28:3—5083 Ezekiel 34:4—3201 Ezekiel 34:12-16—6103 Ezekiel 34:27-30—6056 Ezekiel 36:8-15—6056 Hosea 4:1-3—3392 Amos 2:6-7—5071 Amos 2:6-8—8032 Amos 2–8—3392 Amos 5:11-15, 21-24—8032 Amos 5:24—1001, 4072 Amos 8:4-6—4052 Amos 8:4-7—4056 Amos 9:14-15—6056 Micah 4:3—6025, 6093, 6136, 6151,

1005

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BOOK OF RESOLUTIONS

Micah 4:4—3262, 6025 Micah 6:6—8032 Micah 6:6-8—8032 Micah 6:8—5034, 5083 Micah 6:8b—6025 Habakkuk 1:11—6128 Habakkuk 3:14—5083 Zechariah 4:6—6128 Zechariah 8:4-5—3024 Zechariah 8:16-17—6118 Zechariah 14:2—6145 Malachi 2:5—6028 Matthew 1:1-16—3184 Matthew 2:13-18—3281 Matthew 3:13-17—8031 Matthew 5:1-12—6056 Matthew 5:9—3426, 5082, 6126 Matthew 5:38ff—5034 Matthew 5:38-39—5035, 5036 Matthew 5:38-42—4061 Matthew 5:39—6126 Matthew 5:44—6126 Matthew 5:48—3022 Matthew 6:4—5083 Matthew 6:12—4053 Matthew 6:12, 14-15—6126 Matthew 6:25-30—3022 Matthew 7:1-2—5062 Matthew 7:3—6128 Matthew 7:12—3243 Matthew 7:20—8015 Matthew 9:9-11—8032 Matthew 9:20-22—3202 Matthew 9:35—3303 Matthew 10:1—3245 Matthew 12:28—8015 Matthew 13:13-32—4056

Matthew 14:13-21—8032 Matthew 16:24—3421 Matthew 18:3—3083 Matthew 18:5—3084 Matthew 18:6—3084 Matthew 18:6-22—4056 Matthew 18:20—8032 Matthew 19:13-15—3043 Matthew 19:14—3044, 3081, 6025 Matthew 19:16-26—4051 Matthew 19:18—3141 Matthew 19:19—3044 Matthew 20:8—4058 Matthew 20:11-16—4056 Matthew 20:26-28—3207 Matthew 22:1-14—8032 Matthew 22:34-40—4051 Matthew 22:37-39—3351 Matthew 22:38-40—3392 Matthew 23—8032 Matthew 23:13-36—5032 Matthew 23:34-37—3421 Matthew 23:37—6118 Matthew 23:37-39—6119 Matthew 25—4061, 6072 Matthew 25:31-36—3261 Matthew 25:31-46—4051 Matthew 25:35—3281, 4055 Matthew 25:35-36—3207 Matthew 25:36, 40—5034 Matthew 25:36b—3345 Matthew 25:38-40—6073 Matthew 25:40—3243, 4055, 6073 Matthew 26:26-29—8032 Matthew 26:27-29—8032 Matthew 26:29—8032 Matthew 26:52b—4062 Matthew 26:59-60—5032 Matthew 28:19—3141, 8031 1006

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SCRIPTURE REFERENCES IN RESOLUTIONS

Matthew 28:19-20—8031, 8032 Matthew 28:20—3022 Mark 2:1-12—4052 Mark 4:22—5083 Mark 5:1-34—3303 Mark 8:22-26—3303 Mark 9:38-41—5013 Mark 10:13-16—3206 Mark 10:14—3081, 5033 Mark 10:19—3024 Mark 12:28-31—3022 Mark 12:29-30—4041 Mark 14:23-24—8032 Mark 14:25—8032 Mark 14:31b—4041 Mark 15:42-43—5032 Luke 1:35–8015 Luke 2:40b—3081 Luke 3:15-19—8015 Luke 3:22—8015 Luke 4:2ff—8015 Luke 4:16-19—4053, 6056 Luke 4:16-21—3241, 8032 Luke 4:18—1001, 4011, 4081 Luke 4:18ff—8015 Luke 4:18-19—4052, 4111, 8032 Luke 4:18-21—4055 Luke 6:24—4056 Luke 8:17—5083 Luke 9:51-56—6150 Luke 9:54-55—3124 Luke 10:7—4058 Luke 10:25—3141 Luke 10:25-37—3423, 6059 Luke 10:27—3141, 3361 Luke 10:29-37—3202 Luke 10:36-37—5034 Luke 13:29—8032 Luke 14:7-11—8032

Luke 14:13—6025 Luke 16:1-15—4056 Luke 18:16—3081, 3085 Luke 19:1-10—3281 Luke 19:8—6066 Luke 19:42—3124 Luke 20:20-26—5012 Luke 20:25—5012 Luke 22:14—8032 Luke 22:14-18—8032 Luke 22:18—8032 Luke 22:19—8032 Luke 22:19-20—8032 Luke 23:1-2—5012 Luke 24:13-35—8032 Luke 24:30—8032 John 2:1-10—3045 John 2:21—3202 John 3:1-9—5032 John 3:3-5—8031 John 3:5—8031 John 3:16—3284 John 4:6-30—3141 John 4:24—8015 John 6—8032 John 6:25-58—8032 John 6:35—8032 John 6:47-58—8032 John 6:54—8032 John 7:37-39—8015 John 8:1-11—5035 John 10:10—3022, 3202, 3203 John 10:10b—6025, 6134 John 11:25-26—3205 John 13:34—8015 John 13:34-35—3145, 3162, 5013 John 14:16-19—3022 John 14:26—8032 John 17:20-24—3145 John 17:21—8032 1007

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BOOK OF RESOLUTIONS

John 21:9-14—8032 Acts 1:4-5—8015 Acts 1:5, 8—8015 Acts 1:8—3141, 8032 Acts 2—8015, 8031 Acts 2:4ff—8015 Acts 2:38—8031 Acts 2:38-41—8031 Acts 2:42—8032 Acts 2:44-45—4052, 4056 Acts 2:46-47a—8032 Acts 4:1-20—5012 Acts 4:32-35—8032 Acts 4:34—4053 Acts 5:29—3284 Acts 6:11—5001 Acts 10—8032 Acts 16:15, 33—8031 Acts 16:37, 39—5001 Acts 17:7—5001 Acts 19:17—8031 Acts 20:7—8032 Acts 20:17—3024 Romans 1:20—1023 Romans 2:16—5083 Romans 6:1-11—8031, 8032 Romans 6:8-9—8032 Romans 8:9-11—3022 Romans 8:9-14—8031, 8032 Romans 12:1—3202, 8032 Romans 12:1-2—3162, 8032 Romans 12:3-8—8032 Romans 12:6-8–8015 Romans 12:14-21—6126 Romans 12:16-17—5031 Romans 12:21—6150 Romans 13:1—5031 Romans 13:5-6—5012

Romans 13:7—3024 Romans 13:8-9—3022 Romans 13:13—5013 Romans 14:19—6041 Romans 14–15—8032 Romans 15:18—8015 1 Corinthians 1:10-25—5013 1 Corinthians 2:4-5—8015 1 Corinthians 3:16—3202 1 Corinthians 6:13-20—3041, 4021 1 Corinthians 6:16, 19-20—3202 1 Corinthians 6:19—4021 1 Corinthians 10:16-17—8032 1 Corinthians 10:17—8032 1 Corinthians 10:26—4058 1 Corinthians 10:31—3202 1 Corinthians 11:21—8032 1 Corinthians 12:4-27—2041 1 Corinthians 11:23-26—8031, 8032 1 Corinthians 11:24-25—8032 1 Corinthians 11:27-29—3202 1 Corinthians 11:27-32—8032 1 Corinthians 11:29—8032 1 Corinthians 11–12—8032 1 Corinthians 12:4-11, 27-31— 8015 1 Corinthians 12:4-30—8032 1 Corinthians 12:4-31—3145 1 Corinthians 12:7—8015, 8032 1 Corinthians 12:8-10—8015 1 Corinthians 12:12-13—8031 1 Corinthians 12:12-31—8032 1 Corinthians 12:13, 27—8031 1 Corinthians 12:26—3281, 6026, 6027 1 Corinthians 12:27—3022 1 Corinthians 12–14—8015 1008

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SCRIPTURE REFERENCES IN RESOLUTIONS

1 Corinthians 13—8015 1 Corinthians 13:1-13—5013 1 Corinthians 14:25—5083 1 Corinthians 14:27, 40—8015 2 Corinthians 1:21-22—8031 2 Corinthians 3:17-18—3022 2 Corinthians 5:16–6:10—8032 2 Corinthians 5:17—8031 2 Corinthians 5:17-18—6126 2 Corinthians 5:17-20—6022 2 Corinthians 5:17-21—8032 2 Corinthians 5:18-19—5034 2 Corinthians 5:19—3022 2 Corinthians 7:10a—3421 2 Corinthians 8:13-15—4052 Galatians 3:26-29—2044 Galatians 3:27-28—3442, 8031 Galatians 3:28—3372, 5013 Galatians 5:20—5013 Galatians 5:25—8015 Galatians 6:1-10—5013 Galatians 6:7—6128 Galatians 6:9—3245 Ephesians 1:13-14—8031 Ephesians 2:8-10—3022 Ephesians 2:17—3426 Ephesians 2:19—6024 Ephesians 4:1-16—5013, 8032 Ephesians 4:4-6—8031 Ephesians 4:6—3141 Ephesians 4:7-13—3222 Ephesians 4:11—8015 Ephesians 4:11-16—3145 Ephesians 4:14—3162 Ephesians 4:15—8032 Ephesians 5:5—3202 Ephesians 5:18—8015

Philippians 3:12—8015 Colossians 1:15-20—1023 Colossians 1:16-20—3022 Colossians 1:19-20—1002, 1023 Colossians 3:11—5013 Colossians 3:12-17—5013 1 Thessalonians 1:5—8015 1 Thessalonians 3:12—6028 1 Timothy 2:8—8032 1 Timothy 5:18—4058 1 Timothy 6:9-10a—4041 1 Timothy 6:10—4056 Titus 2:1—3162 Titus 3:5—8031 Hebrews 1:3—8032 Hebrews 9:15—8032 Hebrews 9:15-28—8032 Hebrews 9:26—8032 Hebrews 12:14—3141 Hebrews 13:1-2—6025 Hebrews 13:2—3281 Hebrews 13:20-21—8032 James 1:27—8032 James 2:14-17—8032 James 5:4—4101 James 5:4b—4134 1 Peter 1:17—6030 1 Peter 2:5—8032 1 Peter 2:9—3222, 8031, 8032 1 Peter 4:10—3222 1 John 1:9—8032 1 John 3:17, 18—6133 1 John 4:7—6059 1009

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1 John 4:8, 20—3422 1 John 4:20-21—6133 3 John 2—3202 Revelation 3:20—8032 Revelation 5:9—8032

Revelation 19:9—8032 Revelation 21—6072 Revelation 21:1-7—8032 Revelation 21:4—3421 Revelation 21–22—8031 Revelation 22:13—8031 Revelation 22:17—1029

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New Resolutions

A Call for Peace March—6130, p. 849 Alcoholic Beverage Advertising at Sporting Events—3041, p. 201 Border Ministry in the Western Jurisdiction—6073, p. 778 Bringing Justice to Gatumba Genocide—6083, p. 788 A Call for Peace March—6130, p. 849 Create a Worldwide Peace Economy—4062, p. 578 Cultural Competency Training—8017, p. 919 Doctrine of Discovery—3331, p. 424 DREAM Act—3164, p. 297 East Turkistan Self-Determination and Independence—6094, p. 802 Enabling Financial Support for Domestic Programs—4061, p. 576 End Impunity in the Philippines—6117, p. 819 Endorsing “20/20: Visioning an AIDS-Free World”—3245, p. 375 Expanding Outreach to Men and Youth—8019, p. 921 Expansion of Inclusive Language—3122, p. 263 1011

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BOOK OF RESOLUTIONS

Faithfulness in Response to Critical Needs—3284, p. 401 Haiti Reconstruction and Development—6101, p. 803 Interfaith Advocacy in Support of Israel/Palestine Peace—6137, p. 864 Maternal Health: The Church’s Role—3203, p. 338 Pan-Methodist Full Communion—3150, p. 288 Pursue Formal Peace Talks in Philippines—6138, p. 865 Relations With Democratic People’s Republic of Korea—6095, p. 802 Response Team Ministry for Sexual Misconduct—2043, p. 131 Seeking Peace in Afghanistan—6128, p. 836 Sexual Ethics as Integral Part of Formation for Ministerial Leadership—2046, p. 146 Support for Clergywomen—8018, p. 900 Support for Multicultural and Global Churches—3102, p. 251 Trail of Repentance and Healing—3324, p. 420 UM Implementation of UN Standard Rules on the Equalization of Opportunities for Persons With Disabilities and the American Disabilities Act—3002, p. 180

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Deleted and Expired Resolutions (2008 Resolution Numbers)

Accessible and Affordable Leadership Training—3397 Adoption of Services for Ordering of Ministry—8015 Affirmation and Celebration of Professional Lay Ministry—3104 Affirmation for the Historic Doctrines of the Christian Faith—2103 Affirmation of Rural Chaplains—3395 Affirmation of the Commission on Religion and Race—3375 Affirmation of the Joint Task Force on Racism—3376 Alcoholic Beverage Advertising at the Olympics—3041 Biracial/Multiracial Inclusive Language—3122 Building New Bridges in Hope—3147 Call for Free Speech in Cuba—6070 Care for People Who Are Hard-of-Hearing—3006 Caring Communities: The United Methodist Mental Illness Network—3302 Caring for Clergy Spouses, Children, and Youth During Divorce—2024 1013

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BOOK OF RESOLUTIONS

Celebration of Full Clergy Rights for Women—3442 Closed Captioning—3007 Communications Access for People Who Have Hearing and Sight Impairment—3008 Compliance With the Americans With Disabilities Act for Employers—3002 Concerning Demeaning Names to Native Americans—3330 Continuation of Commission on Pan-Methodist Cooperation and Union—3150 Continue Membership in Churches Uniting in Christ—3153 Continue Membership in the National Council of Churches—3152 Continue Membership in the World Council of Churches—3154 Continue Membership in the World Methodist Council—3151 Cooperative Parish Ministry—3103 Enabling Financial Support for Domestic Programs—4111 Encouragement to Vote in Elections—5072 Establish Annual Conference State Taxation Task Force—4112 Haitian Asylum Seekers—6049 A History of Blacks—3062 Gideons International Membership Eligibility—3155 Guidelines for Developing Genetically Modified Organisms—3184 Inclusiveness in All Dimensions of the Church—8012 1014

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DELETED AND EXPIRED RESOLUTIONS

“Just 1 Day” Ministry of Peace—6095 Justice for Cuban Prisoners—5090 Mental Illness, Mental Health Courts, and the Christian Community—3303 Native American Representation in The United Methodist Church—3324 Negative Implications of US Deficit Spending—4115 Observance of Health Care Justice Sabbaths—3203 Opposition to USA PATRIOT ACT to Violate Human Rights—5038 Our Muslim Neighbors—6061 Pastoral Care and the AIDS Epidemic in Native American Communities—3338 Peace With Justice Sunday and Special Offering—6093 Plan of Support for Cooperative Ministry—3102 Plan to Eliminate Terrorism—6118 Prohibition of Arms Sales to Foreign Countries for Purposes of War—6122 Racial Profiling in the USA—3378 Recover Doctrinal Heritage and Encourage Biblical and Theological Dialogue—2104 Replace “In Defense of Creation” With New Document and Study Guide—8004 Replace Term “Ethnic Minority” With “Ethnic Person”—3123 1015

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BOOK OF RESOLUTIONS

Revitalizing The United Methodist Church and Theological Education—2004 Report of the Task Force on Homosexuality and the Unity of the Church—2042 Respecting the Native American Legacy and Tradition—3327 Rights of All Persons—2046 Saying No to Nuclear Deterrence—6117 Separation of Church and State—5013 Special Emphasis for Ministries Within Major Urban Centers—3412 Spiritual Unity in Human Diversity—2106 Strengthening Inclusivity of Individuals With Print Handicaps—3005 Suicide: A Challenge to Ministry—2121 Support for Covenant of the Commonwealth of the Northern Mariana Islands—6077 Support for Multicultural and Ethnic Specific Ministries—3125 Support of Employment Retirement Income Security Act (ERISA)—4114 Support of Joint Declaration on the Doctrine of Justification—3141 United Methodist Implementation of Americans With Disabilities Act—3003 United Methodist Men Study Committee—8005 The US Campaign for a Tax Fund—5085 US Federal Single-Payer Health Insurance Program—5087 1016

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INDEX

ADA compliance and, 180 ADA implementation and, 180–81 closed captioning and, 181 deaf and hard-of-hearing, care for, 181–84, 362–63 deaf ministries and, 182–84 hearing and sight impairment, communications access for, 183 personal mobility assistance and, 181–82 print handicaps, strengthening of individuals with, 181

AAMHC. See African American Methodist Heritage Center AAP. See American Academy of Pediatrics ABM. See Anti-Ballistic Missile Treaty abortion, 171, 177, 325, 342, 368 dilation and extraction, 101 gender-selective, 122–25 late-term, 101 ministry to those who have experienced, 102 parental notification for, 101, 121 responsible parenthood and, 119–20 See also Post-Abortion Stress

accessibility grants, for churches, 179–84 Acquired Immune Deficiency Syndrome (AIDS). See HIV/ AIDS Act of Free Choice, 830

abusive treatment methods, for persons with mental disabilities, 402–3

Act of Repentance Service, 421–22

Academy for Spiritual Formation, 914 accessibility and equal access accessibility grants, for churches, 179–84

acts of hate, grieving and repenting from confessing the sins of, 476–78 conviction and sorrow about, 478–79 against GLBT, 478 hate crimes, 477–78, 481–83

1017

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INDEX asthma mortality rate of, 77 cervical cancer of female, 320 children health status of, 76–77 EPA regional disparities for, 77 farm ownership and, 463, 604–6 farmers, rights of, 604–6 food production contribution of, 461 hazardous waste facilities and, 76, 79 high school education of, 295 HIV/AIDS IDU transmission to, 363 homelessness of, 377 incarceration of, 456 Kelly as first African American female bishop, 496 lead poisoning of, 78 older adults, 186 racial profiling of, 484 racism and, 446 rural poverty of, 464 support reparations for, 228–30 UMC members, 224 unemployment of, 229 USDA discrimination of, 463 See also Black Americans

against homeless, 477 against immigrants, 477–78 racism and, 478 sins and, 479–80 UMC on, 480–81 ADA. See Americans with Disabilities Act adoption, 102–3 cross-racial, 109 in global context, 108–10 international, 108–9 support for, 110–12 affirmative action, 168, 406, 449–53, 562 Afghanistan, seeking peace in militarization of, 837–38 military spending and, 840 NATO in, 836–37 UMC actions for, 841–42 UMC opposition to war in, 839 Afghanistan, US military training in, 749 Africa reconstruction and development famine in, 781 GBGM on, 784–85 HIV/AIDS pandemic in, 780– 81, 783 marginalization of, 781–82 Africa University, 701–3 Africa University Endowment Fund, 702 African American Methodist Heritage Center (AAMHC), 222–25 African Americans AIDS of, 360–61

“African Hunger Alert” of WFP, 781 African Methodist Episcopal Church (AMEC), 289, 448 African Methodist Episcopal Zion Church (AMEZC), 288–89, 448 African Union, UN, 795–96 African Union Methodist Protestant Church (AUMPC), 289 Agcaolli, Fidel, 865 Agency for International Development, US (USAID), 807–8 1018

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INDEX aging, 53, 169, 442 church’s response to, 185–95 in global population, 196–201 Older Adult Recognition Day and, 195–96 See also older adults

treaties for tribal sovereignty of, 432 Albright, Jacob, 948

Agricultural Missions, Inc., 457

alcohol and drugs, 201–21, 348 abstinence of, 201, 205, 217 abuse medical consequences, 205 addiction to, 203 alcohol and drug information, 208–10 alcoholic beverages, sporting events advertising of, 201–2, 206 call to action on, 202, 216–21 on campus, 213–16 church action plan for, 212–13 GBCS on, 202, 213, 216, 221 GBOD on, 206 global HIV/AIDS pandemic and, 218–19, 369 keeping children and youth free from, 212–13, 218 prevention research on, 219–20 recommendations on, 205–6 rural residents use of, 465 tobacco use, 207–8 USDA on, 218, 220 See also binge drinking; blood alcohol concentration; drugs

agriculture, crisis in. See rural communities, crisis in

Aldersgate experience, Wesley, J., and, 898–99, 910

agriculture, sustainable, 174, 469

Aldersgate Sunday, 899

AIDS. See HIV/AIDS

All Options Clergy Counseling program, of Religious Coalition for Reproductive Choice, 342

aging, church response to by all levels, of church, 190–91 by annual conferences, 193 calls to action, by society for, 188–90 by general boards and agencies, 193–94 by local church, 191–92 by retirement and long-term care facilities, 194 by seminaries and colleges, 194 situation of, 185–87 theological response to, 187–88 aging, of global population biblical references for, 196–97 GBCS, GBGM on, 200 Agreement on Cooperation of Non-aggression and Exchange, 859

air, clean, Christian environmental stewardship for, 84 Alan Guttmacher Institute, 122 Alaskan Natives culture, 428 HIV/AIDS of, 360–62

Alston, Phillip, 822 Altria/Philip Morris tobacco, 528 AMEC. See African Methodist Episcopal Church 1019

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INDEX Amerasian immigrants biblical references for, 398 PL97-359 for citizenship of, 399–400 American Academy of Pediatrics (AAP), 350 American Bar Association, on death penalty, 666 American Civil Liberties Union, 625 American Eugenics Society, 314 American Health Care system, 324

amnesty, in military service, 677 Amnesty International on child soldiers, 242–43 on civil liberties, 625 executions and, 664 on small arms trade, 491 on torture, 876–77 on violence and discrimination, 478 AMPO. See US-Japan Mutual Security Treaty animal life, 46–47, 69 Anti-Ballistic Missile (ABM) Treaty, 853 anti-immigrant laws, 401

American Indian Religious Freedom Act. See Religious Freedom Restoration Act American Methodism, 948–49 American Psychological Association (APA), 477 American Public Health Association (APHA), dioxin warnings by, 65 American Sign Language (ASL), 181, 363

Anti-Secession Law, of PRC, 798 APA. See American Psychological Association Appalachia call to action for, 521–22 coal mining, mountaintop in, 62–63 Aquino, Benigno “Noynoy,” Jr., 820 Arms Trade Treaty, of UN, 491

American Society of Reproductive Medicine, on PGD, 317

Articles of Religion, 957, 971

Americans with Disabilities Act (ADA) compliance with, 180 UMC implementation of, 180–81

Asbury Theological Seminary, 878

AMEZC. See African Methodist Episcopal Zion Church

Asian Human Rights Commission, 823

Asbury, Francis, 223, 912, 948

Asian Church Women’s Conference, 123

1020

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INDEX Asian Language Ministry, Hispanic, Korean, Native American, and Strengthening the Black Church, as five ethnic national plans, 264 Asians and Pacific Islanders, 361–62 AIDS of, 360 EPA regional disparities for, 77 food production contribution of, 461 hazardous waste facilities and, 76, 79 homelessness of, 377 racism and, 446

Baptism, Eucharist, and Ministry, 925, 973–74, 988

ASL. See American Sign Language Association of Southeast Asian Nations, 826 asthma mortality rate of African Americans, 77 of Vieques children, 765 atmosphere CFCs and, 69 global climate change in, 69 See also air, clean AUMPC. See African Union Methodist Protestant Church

B BAC. See blood alcohol concentration Banyamulenge tribe, 788 baptism, 129, 230 adult, 933, 937 background for, 922–25, 959–60 of children, 231, 933–34, 937 grace, gospel of, 925–28 of Holy Spirit, 902, 911, 913, 929–30

infant, 231, 922, 924, 933, 934, 937, 961 practice of, 960–61 principle of, 959 rituals, 924, 925, 926, 938, 971 Study Committee, report of, 922–25 by Water and Spirit, 922–42, 960 Wesley, J., on, 922–23, 960

baptism, life of faith and Baptism by Water and Spirit, 922–42, 960 Baptismal Covenant in, 929, 935 as forgiveness of sin, 931–32 as God’s gift to persons of any age, 932–34 holy living and, 930 incorporation, into the body of Christ, 930–31 as new life, 932 nurturing persons in, 935–36 profession of Christian faith, 936–38 reaffirmation of profession of Christian faith, 938–39 baptism, rites of Church funeral and, 940–41 Holy Communion, 939, 959–61 marriage and, 940 ministry and, 939–40 baptismal covenant, 929 God’s faithfulness to, 935 Barlow, Maude, 90 basic freedoms, 617, 623–26 Beijing Declaration and the Platform for Action on economics for women, 506 on HIV/AIDS of women, 508

1021

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INDEX biracial and multiracial inclusive language, 263–64

Bennett College for Women, 534 Berlin wall, fall of, 728–29

Bishops’ Initiative on Drugs and Drug Violence, 204

BFW. See Bread for the World biblical language, 898 biblical references of aging, of global population, 196–97 for Amerasian immigration, 398 for dioxin-free future, 35, 63 for economic justice, 546–47 for environmental racism, 75 on global debt crisis, 554 for global economic justice, 540–42 on global migration, 735–37 for globalization, human dignity, rights and, 715–16 on greed, 566–67 on health and wholeness, 330 on homelessness, 376–77 on human rights, 623–24 for migrants, 390–93 for nuclear safety, in US, 36 for Peace with Justice Sunday, 835 on privatization, 569–70 on Restorative Justice Ministries, 651–53 for right to privacy, 681–83 for rural communities, in crisis, 37, 460–61 for water, protection of, 89 on workers’ rights, 609–10

Black Americans AAMHC for, 222–25 black churches, in urban communities, 225–26 family life of, 221–22 history of, 222–23 leadership of, 226–27 Martin Luther King Jr. Day observance of, 227–28 support reparations for, 228–30 Black Church Week of Prayer for the Healing of AIDS, 365 Black churches, in urban communities, 225–26 Black College Fund, 534–35 Black Methodists for Church Renewal (BMCR), 223–24 blood alcohol concentration (BAC), 214 Blue Gold: The Global Water Crisis and the Commodification of the World’s Water Supply (Barlow), 90

Bill and Melinda Gates Foundation, 352

BMCR. See Black Methodists for Church Renewal

Bill of Rights, US, 625

Boehm, Martin, 948

binge drinking, CDC on, 215

Bolivia “Coca Sí- Cocaine No” campaign, 808–9

Biological Weapons Convention, 844 biotechnology. See genetic science

Book of Discipline framework, 26 Social Principles of, 26, 986

1022

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INDEX

Bosley, Harold A., 283 Boxer, Barbara, 825

“Called to Inclusiveness,” 153

boycotts clarification who may call, 523 decision making in, 526–27 of Israeli goods, 813 monitoring of, 526 preamble for, 522–23 preparation for, 523–26 suspension and termination of, 526–27

campus drinking on, 213–16 faith communities on, 106–7

Brannon, Robert, 161–62 Bread, of Holy Communion, 978–79 Bread for the World (BFW), Covenant Churches and, 563–66 breast cancer, dioxin and, 65 Brownback, Sam, 741 Brueggemann, Walter, 377 Bryan, William Jennings, 313 Building New Bridges in Hope, for Christian-Jewish relations Klenicki on, 286–87 UMC guiding principles of, 286 bullying, prohibition of, 489–90 Burundi, government of, 788–89 Bush, George W. on Puerto Rico, 693, 759 By Water and the Spirit: A United Methodist Understanding of Baptism, 922–42, 960

Campus Ministers, 107–8 capital punishment child offender execution and, 664 clemency for, 29 homicide and, 663–64 moratorium on, 666–67 Texas death penalty and, 667–68 UMC opposition to, 662–66 See also death penalty carbon dioxide emissions, 55 Carcaño, Minerva, 496 caregivers of children, church support of, 236–37 Caribbean CIEMAL on, 809 GBCS, GBOD, GBHEM on, 809–10 GBGM on, 281–82, 809–10 MARCHA and, 809 NAFTA and, 807 violence against children in, 805–6, 823 See also Latin America Caribbean Conference of Churches, 809 on Cuban embargo, 769 Caring Communities, United Methodist Mental Illness Network of, 413 de Carvalho, Emilio, 701 1023

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INDEX Neo-charismatics and Third Wave definition, 903 pastors, with charismatic experiences and, 905 pastors, without charismatic experiences and, 906 Pentecostal definition, 902, 903 terminology of, 903

“The Catholic Spirit” (Wesley, J.), 282–83 CDC. See Centers for Disease Control and Prevention CEDAW. See Convention for the Elimination of Discrimination Against Women

Charitable Choice programs, 641–42

Census Bureau, on older adults, 185

“Charta Oecumenica,” of European Churches, 731

Center for Constitutional Rights, 625

Charter for Racial Justice Policies, 445–48, 453–54

The Center for Ministry, 116

chemical use, Christian environmental stewardship and, 84–85

Center for Pastoral Effectiveness and Spiritual Direction, 116 Centers for Disease Control and Prevention (CDC) on binge drinking, 215 on HIV/AIDS Covenant to Care Program, 360–61

Chemical Weapons Convention, 844 Chen Shui-bian, 799

CFCs. See chlorofluorocarbons

Chiang Kai-shek, 798

chaplaincies, government and public freedom of gospel for, 633 role of, 632 standards for, 631–32

child(ren), 111, 230–50, 807 alcohol, drugs and, 212–13, 218 baptism of, 231, 933–34, 937 child labor eradication and, 237–39, 550–51, 562, 579, 581 childcare, church and, 230–36 Children’s Sabbath for, 127, 244–45 church support of caregivers of, 236–37 corporal punishment prohibition in schools, 245–46 family and, 125–27 global HIV/AIDS pandemic and, 368–69 Holy Communion and, 962 Immigration of Amerasian, 398–400

chaplains. See rural chaplains Charismatic Movement Charismatic definition, 902, 903 connectional administration and, 908–9 guidelines for UMC and, 904 Holy Spirit and, 911–14 laity, with charismatic experiences and, 906–7 laity, without charismatic experience and, 907–8

1024

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INDEX labor, eradication of, 237–39, 550–51, 562, 579, 581 lead poisoning of, 78 marriage of, 247, 249, 332, 340 mercury-containing drugs and, 348–52 pornography, 158 in poverty, 125–26 rights of, 168–69 sexual abuse of, in church, 240–42 Social Principles on, 231, 237, 292, 576, 649, 717 as soldiers, 242–44, 718–19, 781, 787 violence against, 484–88 violence against, in Latin America and Caribbean, 805–6 Wesley, J., on, 230 See also girl child Child Abuse Prevention Month, 488 Child Labor Coalition, 239 child sex offender. See registered child sex offender child sexual abuse annual conferences on, 241 GBOD, GBGM on, 241–42 local churches on, 240–41 reduction of risk in church, 247–48 childcare, church and, 230–36 advocacy and, 235–36 caregiver support for, 236–37 GBCS, GBGM on, 236 licensing of, 234 outreach for, 232–33 personnel for, 234–35 as planned ministry, 231–33 quality of, 233–35 self-study for, 234

Children’s Defense Fund, 127, 244–45 Children’s Sabbath, 127, 244–45 China

gender-selection abortion in, 123–24 US political relations with, 755–57 See also People’s Republic of China Ch’ing Dynasty, 798 chlorofluorocarbons (CFCs), 69 Christ, presence of, in Holy Communion, 955 background for, 956 practice of, 958 principle for, 957 Christian Doctrine of Discovery, 424–25 Christian education campus ministers, 107–8 faith communities, on campus, 106–7 resolution for, 105–6 vision of, 105 Christian Faith, historic doctrines of, 105 “The Christian Faith and War in the Nuclear Age,” 848 Christian Home Month, May as, 118–19 Christian Methodist Episcopal Church (CMEC), 289, 448 Christian Peacemaker Teams, 814 1025

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INDEX Christian unity, politics and, 640–41

cooperative ministry support and, 255–56 mission personnel, in US, 258–59 multicultural and global churches support, 251–53 national cooperative ministry leadership and, 250–51 support mission initiatives, 255–56 VIM and, 260

Christian Unity and Interreligious Concerns, General Commission (GCCUIC), 990 Christian Unity and Interreligious Relationships, Office of (OCUIR), 251, 265, 283-85, 374, 419-21, 449, 833, 942-43 on AAMHC, 224-25 on Jewish communities, 267 on sexual harassment, 146

church and community workers GBGM and, 255 support mission initiatives of, 255–56

Christians, Jewish relations with, 269–71, 286–87 Chrysalis movement, church support of, 163–64 Chu Junhong, 123 church action plan to combat children and youth alcohol and drug use, 212–13 child sexual abuse in, 240–42 children and family advocacy programs of, 126–27 God’s creation and, 87–88, 299–300 sexual harassment in, 138, 142–44 See also small membership churches church and community development church facilities use and, 259 Communities of Shalom and, 256–58 community workers and, 254–55 cooperative ministry facilitation, 253–54

Church and Society, General Board (GBCS) on aging in global population, 200 on alcohol and drugs, 202, 213, 216, 221 on childcare, 236 on dioxin-free future, 67 for environmental justice, for sustainable future, 71 on environmental racism, 80 on gambling, 538 on gender-selection abortion, 125 on GLBT, 131 on greed, 567–68 on health and wholeness, 334–38 on Holy Land Tours, 746 on homophobia and heterosexism, 131 on “Justice, Peace and the Integrity of Creation,” 835–36 on Latin America and Caribbean, 809–10 on Native Americans, 587 on nuclear safety, 61–62 on Peace with Justice Sunday, 835 on privatization, 574 on rape, 874

1026

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INDEX public affairs participation, by church, 636–39 social services participation, by church, 634–35 tax exemption and, 634

on Religious Coalition for Reproductive Choice, 341 on Restorative Justice Ministries, 659–60 on right to privacy, 687–88 on sex trafficking, 711 on sexual misconduct, 140 on Taiwan, 800 on tobacco marketing, 528 on Vieques, 767–68 on workers’ rights, 611 on world hunger, 544–45

CIEMAL. See Council of Evangelical Churches of Latin America and Caribbean Civil Liberties Safe Zone, 626 civil liberty and rights, 171, 204, 385, 625, 626, 683

church and state “Charitable Choice” programs and, 641–42 church-government relations, 627–39 on humility, politics and Christian unity, 640–41 separation of, 618, 627, 673 weapon-free zone, 626

clemency, for capital punishment, 29 clergy family Christian community for, 114 clergy spouses in, 112–14 divorce, clergy spouses, children and youth during, 114 marriage problems in, 114 PK syndrome in, 112 solutions for, 115 support for, 112–17 UMC resolution for, 116–17

Church Architecture Office, of GBGM for energy conservation, 53 church facilities, Community Group use of, 259

Clergy Letter Project, 87

Church of Jesus Christ of LatterDay Saints. See Mormons

Clergy Spouse and Family Survey (2009), 112–14

Church of North India Women’s Fellowship, 123

clergywomen, support for, 920–21

Church of the United Brethren in Christ, 948 Church World Service and Witness (CWSW) on sanctions, 752–53 on Sudan, 792–93

Climate Change Program, WCC, 87 Clinton, William, 693 closed captioning, 181

church-government relations, 627 education and, 628–31 governmental chaplaincies and, 631–33

cluster bombs, 890–91 CMEC. See Christian Methodist Episcopal Church

1027

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INDEX coal mining as energy source, 51 human death and environmental damage from, 62–63 mountaintop, 62–63 underground, 51 Coalition to Stop the Use of Child Soldiers, 242 Cobb, John B., 575 coffee. See fair trade coffee and other fair trade products collective bargaining, 612–14 colleges and universities, 194 government funding of, 630 tax immunities to, 631

Commission on Religion in Appalachia (CORA), 521 Commission on the Status of Women, UN, 124 Commission to Study Reparation Proposals for African Americans, 229–30 Committee of Older Adult Ministries, 196 Committee on Decolonization, UN, 759 Committee on Relief Sudan Emergency campaign, United Methodist, 705 Committee on the Cooperation with Clergyman, 314

Colombia cocaine production in, 773 human rights violations and, 807 Plan Colombia, to fight drug trafficking, 773 US role in, 773–74

Committee to Study Baptism, 925

Come, Let Us Worship, 971

community development. See church and community development

comfort women, compensation for, 706–9, 872–73 Comisión Nacional de Asuntos Migratorios (CONAM), 780 Comity Agreement, of Native American Ministries, 417 Commission on Pan-Methodist Cooperation and Union, 448 Commission on Pornography, US, 157

Communities of Shalom, 256–58 on violence, 256 Community and State Fair Housing Trust Fund, 389

Community Development Block Grant Program, 385 Compact of Free Association, for Marshall Island compensation, 771–72 Companion Litany, 30–31 comprehensive immigration reform IIRAIRA and, 678–79 MARCHA and, 680 1028

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INDEX Comprehensive Nuclear Test Ban Treaty, 725, 844 Comprehensive Peace Agreement (CPA), 793 CONAM. See Comisión Nacional de Asuntos Migratorios conception, responsible parenthood and, 119–21

consumption fair trade coffee and other fair trade products, 529–31 Hispanic and Latino undocumented students support and, 533–34 Methodist Global Education Fund and, 532–33 tobacco marketing, 527–29 Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, UN, 876

Concern for Workers Task Force to advocate for workers’ rights, 601 to educate on justice for workers, 600–601 GBGM, GBCS on, 601

Convention for the Elimination of Discrimination Against Women (CEDAW), UN, 444, 509, 853

Conference of European Churches, 731

Convention on the Prevention and Punishment of the Crime of Genocide, UN, 795

Confession of Faith, 957

Convention on the Prohibition of the Use, Stockpiling, Production, and Transfer of Anti-Personnel Mines and on Their Destruction, 845, 890

confirmation, 937–38 conflict resolution, nonviolent, 480 Connectional Table, 532, 834, 893, 894 for environmental justice, for sustainable future, 70 on Philippines, 828

Convention on the Rights of the Child, 853 Convention to Combat Desertification in Those Countries Experiencing Serious Drought and/or Desertification, UN, 784

conscientious objectors, 621, 676 conscription, 621, 675

Conyers, John, Jr., 229, 681

consecrated elements, in Holy Communion, 964, 969, 976–77, 980–82

Cooperative Ministry facilitation of, throughout the church, 253–54 plan of support for, 255–56

Constitution, US, on racial inclusiveness, 448 Consumer Protection Act, 579, 581

CORA. See Commission on Religion in Appalachia

1029

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INDEX corporal punishment children’s discipline and, 246 prohibition of, in schools and child-care facilities, 245–46 Council of Bishops, 875–76 for environmental justice, for sustainable future, 70 on environmental racism, 80 Episcopal Initiative on Children and Poverty of, 105 on sexual misconduct, 140 Task Force on Safety and Security of, 848–49 Council of Churches of Cuba, 769 Council of Evangelical Churches of Latin America and Caribbean (CIEMAL), 282, 809 on Cuban embargo, 769 on violence against children, 806 Course of Study, 151–52 Covenant Church, BFW and, 565–66 Covenant on Civil and Political Rights, 880 Covenant on Economic, Social and Cultural Rights, 855 CPA. See Comprehensive Peace Agreement creation. See God’s creation crimes against humanity, genocide and war crimes, 874, 883–89 ICC jurisdiction for, 885, 887 IMT definition of, 886 WCC on, 885, 887–88

criminal justice, 456, 642–68 capital punishment, opposition to, 662–66 capital punishment moratorium, 666–67 community and, 654 grand jury abuse, 647–48 offenders and, 653–54 Restorative Justice Ministries, 651–62 Texas death penalty and, 667–68 USA PATRIOT ACT, opposition to, 685–86 victims and, 653 with young persons, 649–51 See also equal justice criminal justice system community and, 644 current retributive system, 643, 645 offenders and, 653–54 victims and, 646 criminal laws and courts GBGM on, 647 judge training, 646 plea bargaining in, 645 restorative justice practices and, 645 systematic penal codes, 645–46 Cruz-Pérez, Rafael, 764–65 Cuba, US Embargo of, 768–70 cultural competency training, 919–20 cultural issues bilingual education, 261 biracial, multiracial inclusive language and, 263–64 diverse language use in US, 260–63 English-only movement, 261–63 ethnic and religious conflict, church’s response to, 265–66

1030

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INDEX five ethnic national plans support and, 264 Holocaust Memorial Day, 267–68 multicultural, ethnic-specific ministries support and, 251 Muslims and Arabs prejudice, in US, 268–69

structure, 182–83 tasks and objectives of, 183 death penalty, 29, 619, 665, 666 Texas, 667–68 Decade for Women (1976-1985), 505

Cushman, Robert E., 283 CWSW. See Church World Service and Witness

Declaration of the United Nations World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance, 450

Dalai Lama’s 1987 Five Point Peace Plan, 801 Daly, Herman E., 575

Declaration on the Rights of Indigenous Peoples, UN, 424, 721

Darfur, Sudan, rebellion in, 584 Darrow, Clarence, 313

Decolonization Committee, UN, 760

Darwin, Charles, 312 Darwin, Leonard, 313

deficit spending, negative implications of US, GBCS on, 577

Davis-Besse nuclear plant, 57 Day of Pentecost, 929

Democracy Act (1992), 762

Day of Prayer and Action for Shelter, of Habitat for Humanity, 389

democracy and freedom, peace and, 845

Deacons, 975–76 deaf and hard-of-hearing, care for AIDS of, 362–63 ASL and, 181, 363 church and, 182–84 See also hearing impairment Deaf Ministries Steering Committee, 182–84 accountability to GBGM, 183

Decade to Overcome Violence: Churches Seeking Reconciliation and Peace (20012010), of WCC, 888

Democratic People’s Republic of Korea (DPRK) nuclear proliferation of, 859 sanctions against, 861 US relations with, 802 WFP and, 861 Democratic Republic of Congo (DRC) Congolese people, life of, 786 foreign debt of, 786

1031

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INDEX Gatumba genocide in, 788–89 mining activity in, 579 new government challenges in, 787 Denis, Peter, 222 Department of Agriculture, US (USDA) on alcohol, 218, 220 National Commission on Small Farms, 462, 467 racial discrimination of, 463, 605 on tobacco, 207 Department of Defense, 680 Department of Energy (DOE) EPA and, 60 Monitored Retrievable Storage Program of, 61 N-Reactor, at Hanford, Washington and, 57–58 uniform safety standards by, 60

dioxin-free future actions called for, 35 APHA on, 65 background for, 64–66 biblical references and theological concerns of, 35, 63 breast cancer, dioxin and, 65 dioxin, as carcinogen and, 64 EPA, WHO on, 64–65 GBCS and GBGM on, 67 General Conference on, 92 health effects of dioxin and, 64–65 hymns for, 35 PVC and, 65, 66 UMC recommendations for, 66–67 Diplomatic Conference of Plenipotentiaries on the Establishment of an International Criminal Court, UN, 721

Department of Interior and Fish and Wildlife Service, 767

disabilities, persons with, 167, 170 adequate resources for, 181 awareness for, 180 barrier-free construction for, 962 church advocacy for, 182 Holy Communion and, 961 mental, physical, psychological, church and, 961 society advocacy for, 182 See also accessibility and equal access; deaf and hard-ofhearing, care for; hearing impairment; personal mobility; print handicaps; sight impairment

Department of Peace, 680–81

disarmament, peace and, 843–45

Department of Public Information, of UN, 342

Discipleship, General Board (GBOD), 942 on AAMHC, 225 on alcohol and drugs, 206 on child sexual abuse, 241–42

Department of Health and Human Services, US on alcohol global policy, 218–19 on mercury-free vaccines, 352 Department of Homeland Security, 392, 778–79 Department of Interior, tribal land mismanagement by, 587

Development Reports for Central and Eastern Europe, UN, 729

1032

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INDEX for environmental justice, for sustainable future, 71 on ethnic and religious conflict, church’s response to, 265–66 on health and wholeness, 334–38 on Latin America and Caribbean, 809–10 on Native Americans, 587 on racism, 457 on registered child sex offender, 902 resources for ministering to Mormons, 288 on Restorative Justice Ministries, 660 on right to privacy, 687–88 on Vieques, 767–68 District of Columbia, voting representation for, 690–91 diverse languages, in US, 260–63 diversity of life preservation, Christian environmental stewardship and, 85 Divine Liturgy. See Holy Communion Division for the Advancement of Women, UN, 249 divorce clergy spouses, children and youth during, 114 mediation for, 98 Dixon, Sam, 804 DNA, 305 “Do No Harm” symposium, on sexual misconduct, 144, 148 Doctrinal Heritage, 989

Dodd-Frank Wall Street Reform (2010), 579, 581 DOE. See Department of Energy domestic programs, financial support for, 576–78 Domestic Security Enhancement Act, 624 domestic violence, 487–88, 591 Domestic Violence Awareness Month, 488 Donaldson, George Huntington, 314 DPRK. See Democratic People’s Republic of Korea DRC. See Democratic Republic of Congo DREAM Act (2001), 297 drinking, on campus, 213–16 drugs marijuana, 208–9 medication abuse, 210 narcotics, 210 OTC, 208 psychedelics and hallucinogens, 210 sedatives and stimulants, 209 UMC on, 210–11 See also alcohol and drugs Durbin, Richard, 541 dying persons, faithful care for, 103–4, 343 health insurance for, 344–45 pastoral care for, 345–47 UMC response to, 347–48 1033

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INDEX

E earth biodiversity of animals and plants in, 69 “Greening of the World” and, 69 natural resource management of, 69 Earth Day, 87, 466 East Jerusalem, military occupation of, 812 East Timor, 817–19 GBGM, GBCS on, 819 health in, 818 Indonesia occupation of, 819 East Turkistan self-determination and independence, 802 Economic Community, 31, 513–616 collective bargaining in, 513–14 consumption in, 514–15 corporate responsibility in, 517–18, 553 faith statement of, 32 family farms in, 461–63, 517, 604–6 finance, 518 foreign workers in, 516 gambling in, 516–17, 535–38 graft and corruption, 518–19 issues, 33 poverty in, 515–16 property ownership and, 513 public indebtedness, 519 responsibility, 33 role of, 32 trade and investment in, 518 work and leisure in, 514 economic development, peace and, 546, 847–48 economic issues, US deficit spending, negative implications of, 577

Social Security reform in, 596–600 economic justice biblical references and theological concerns for, 546–47 call to action on, 552–53 development, debt, structural adjustment for, 548–49 GBCS, GBGM on, 552–53 global economic system, influence of, 550–52 injustice, structures of, 547–50 local pathways to, 562 military spending and, 549–50 national and global paths to, 562–63 pathways to, 560–63 personal pathways to, 561–62 production and work and, 548 Social Principles on, 549, 780, 835 UMC witness for, 561 wealth, power concentration and, 547–48 See also global economic justice Economic Policy Institute, 570 Ecumenical Accompaniment Program in Palestine and Israel, 813 “Ecumenical Interpretations of Doctrinal Standards,” of GCCUIC, 283–84 ecumenical issues Building New Bridges in Hope, for Christian-Jewish relations, 286–87 cooperation in mission, guidelines for, 279–80 Encounter with Christ in Latin America and the Caribbean, 281–82

1034

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INDEX interreligious relationships, 269–79 ministering to Mormons, 288 National Council of Churches resolution, 285–86 Pan-Methodist Full Communion, 288–90 resolution of intent, with view to unity, 282–84 “Ecumenical Voice for Human Rights and Peace in the Philippines,” 825 Ecumenical Water Network, 796 education, 365 Africa University, 701–3 bilingual, 261 Black College Fund, 534–35 Education: The Gift of Hope, 290–91 evolution and intelligent design in, 673 Federal DREAM Act, 297 government responsibility in, 678, 680 high school access, equity in, 294–96 Hispanic and Latino undocumented student support, 533–34 Methodist Global Education Fund, 532–33 resources on violence, 483 right to quality, 292–94, 668 support for Native American Higher, 436–37 See also Christian education; public education; sex education Education: The Gift of Hope, 290–91 Education Campaign of the Global March Against Child Labour, 239

“Education for All,” of UN, 294 Edwards, Robert, 317 Eglise Méthodiste d’Haiti (EMH), 803, 805 Eisenhower, Dwight D., 578 El Salvador, 738 elders, ordination of, 973, 975 elements, of Holy Communion, 972–82 consecrated, 964, 969, 976–77, 980–82 “The Elimination of All Forms of Discrimination Against Women,” of UN, 488 Elwell, Walter A., 292 embryonic stem cell research human embryos status and, 895–96 IVF description and, 895 judgments on, 896–97 preamble on, 895 stem cell research, 311-12 therapeutic cloning and, 310-11, 897–98 EMH. See Eglise Méthodiste d’Haiti Encounter with Christ in Latin America and the Caribbean, of GBGM, 281–82 energy coal mining as source of, 51 conservation and efficiency, 52–53, 55 eco-efficient mass transportation and, 55, 70 1035

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INDEX dioxin-free future and, 35, 63–67, 92 environmental justice, for sustainable future and, 67–72 environmental law, Precautionary Principle, 72–75 environmental racism and, 75–80 environmental stewardship, 80–86 global economy and, 574–75 global warming and, 92–95 God’s Creation, Church and, 87–88, 299–300 Law of Sea and, 88–89 recycled products and, 91–92 water protection and, 89–91

fossil fuels as source of, 47, 51, 54–55 global warming, 55 hydroelectric dams as source of, 52 indigenous peoples’ lands and, 53 nuclear safety, in US, 36, 52, 55–62 oil as source of, 51–52 policy statement, 49–54 research and development, 53 resources utilization of, 46 US policy of, UMC responsibility in, 54–56 energy policy aged, poverty and, 53 global cooperation in, 53 justice in, 50, 54 statement, 49–54 sustainability in, 50–52, 54, 70 values involved in, 50

environmental health and safety, 602–4

energy policy, US, 54–56 carbon dioxide emissions and, 55 conservation and energy efficiency, 55 eco-efficient mass transportation and, 55, 70 on global warming, 55 Kyoto Protocol and, 54, 69 Energy Stewardship Congregation program, 53 English as a Second Language (ESL), 396 English as primary language, Constitutional Amendment opposition to, 260–63 environment Caribbean and Latin America conditions of, 807 coal mining, mountaintop and, 62–63

environmental justice, for sustainable future Connectional Table for, 70 Council of Bishops for, 70 GBHEM, GBOD, GBGM and GBCS for, 71 historical and theological concerns for, 67–68 principles for, 68–69 UMC recommendations for, 70–72 UMCom, GCFA and GBPHB for, 72 environmental law, Precautionary Principle, 72–75 pollution and, 73–74 Environmental Protection Agency (EPA), 351 on dioxin, 64–65 DOE and, 60 on racial disparities and, 77 on Thimerosol, 351 on Vieques, 767

1036

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INDEX environmental racism African American, Hispanic, Native American children health status and, 76–77 asthma mortality, 77 background for, 75–76 biblical references and theological concerns for, 75 findings for, 76–79 GBCS and GCORR on, 80 hazardous waste facilities and, 76–78 lead poisoning, 78

Equal Rights Amendment, 509 ESL. See English as a Second Language Ethical Christian discipleship, 985–87 Wesley, J., on, 989 ethnic and religious conflict, church’s response to, 256–66

environmental stewardship, Christian principles for for abundant and clean water, 85–86 chemical use minimization, 84–85 clean air, 84 community free of toxic and hazardous substances, 83–84 diversity of life preservation, 85 involvement and, 86 military impact on environment, 86 natural resources responsible and equitable use, 82–83 responsible land use, 85 technology use, responsible and ethical use, 86 theology of, 80–82 UMC historical concerns for, 82 Wesley, J., on, 82 EPA. See Environmental Protection Agency

ethnic cleansing, 315, 318, 477, 508, 887 ethnic national plans, support for five, 264 Eucharist. See Holy Communion “Eugenics: A Lay Sermon” (Donaldson), 314 eugenics, repentance for support of, 312–18 new eugenics and, 316–18 PGD and, 316–17 Eugenics Movement, in US, 313 Eugenics Society, 313 European churches, 731 European Commission, on Precautionary Principle, 74

Episcopal Initiative on Children and Poverty, 105

European integration, 730–31

Equal Exchange, 530–31

European Process of Alteration, 729, 731

equal justice, 642 criminal law and courts and, 645–47 police and, 643–44

European Union, 826, 828 on peace, stability and welfare, 730 1037

9781426757877_009.indd 1037

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INDEX The Evangelical United Brethren Church, 43, 546, 898, 921–22, 924, 960 Evangelism, Holy Communion and background for, 983 practice of, 983–84 principle of, 983 evolution, 673 Exposure and Human Health Reassessment of 2, 3, 7, 8, TCDD and Related Compounds, 64 extrajudicial killings, in Philippines, 819–23, 827–29

F Fair Housing Act, 386 Fair Labor Standards Act, 610 fair trade coffee and other fair trade products, 529–31 faith communities, on campus, 106–7 contemporary issues and, 29 grace and, 926–27 statement, 32 family, 230 Black Americans life of, 221–22 children and, 125–27 farms, 461–62, 517, 604–6 nuclear, 97, 121 nurturing of, 97, 108–29 responsible parenthood, 119–22 unity and US immigration and, 400 violence and abuse in, 100, 485, 900 See also clergy family

family planning, responsible parenthood and, 121, 122 farm, 530 African American ownership of, 604–6 crisis, US, 461–63 family, 461–62, 517 Hispanic and Native American ownership of, 463, 604–6 income, 462–63 See also rural communities, crisis in farm workers, in US, 606 danger of occupation of, 607 GBCS and GBGM on, 608 H2-A guest worker program, 608 health care, lack of, 607 immigrants as, 607 UMC and, 608 UMCOR and, 609 FBI. See Federal Bureau of Investigation FCTC. See Framework Convention on Tobacco Control FDA. See Food and Drug Administration Federal Bureau of Investigation (FBI) on hate crimes, 478 subpoena power of, 648 Federal Drug Administration, US, on mercury-free vaccines, 352 Federal Reserve, 581 Federal Trade Commission, 206, 207 1038

9781426757877_009.indd 1038

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INDEX Federation of Southern Cooperatives and Land Assistance Fund, for African American farmers, 606

Food and Drug Administration (FDA), 208, 350, 352 tobacco regulation by, 207, 689–90

female genital mutilation/cutting (FGM/C), 247, 248

For the Common Good: Redirecting the Economy Toward Community, The Environment, and a Sustainable Future (Daly/Cobb), 575

FGM/C. See female genital mutilation/cutting

Foraker Act (1900), on Puerto Rico, 762

FIACAT. See International Federation of Action by Christians for the Abolition of Torture

Foreign Policy Association, “Great Decisions” of, 29

Filipino WWII Veterans Equity Act (2007), 693–95

fossil fuels consumption of, 55 as energy source, 47, 51, 54–55

Filner, Bob, 694

Fourteenth Amendment, 399

Finance and Administration, General Council (GCFA) for environmental justice, for sustainable future, 72 on investment ethics, 583

Framework Convention on Climate Change, UN, Kyoto Protocol under, 54 Framework Convention on Tobacco Control (FCTC), 207

First Amendment, religious protections of, 627, 637

Fredrickson, Johnna, 116 first-strike actions and strategies, 844 rejection of, 882–83

Free Trade Area of the Americas (FTAA), 458, 572

food African American, Asians, Pacific Islanders and Hispanic Americans contribution to production of, 461 justice, 48 Medicine embargoes, opposition to, 751 safety, 48 Food and Agriculture Organization, 544

free trade negotiations, 568–69 Freedom of Information Act, 685, 688 Friends Committee on National Legislation, 680 FTAA. See Free Trade Area of the Americas Fujimori, Alberto, 315

1039

9781426757877_009.indd 1039

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INDEX Fuller, Millard, 702

GBPHB. See Pension and Health Benefits, General Board

Fund Mission in Europe, 730 GCCUIC. See Christian Unity and Interreligious Concerns, General Commission

funeral, 940–41

GCFA. See Finance and Administration, General Council

Galton, Francis, 312–13 gambling, 516 GBCS on, 538 internet, 517, 535, 537 pari-mutuel betting, 536 UMC opposition to, 536 US Tribal, 537

GCORR. See Religion and Race, General Commission GCSRW. See Status and Role of Women, General Commission

Gathered assembly, Holy Communion and, 966–67

GDP. See Gross Domestic Product gender-selective abortion, 122–25

GATS. See General Agreement on Trade in Services

General Agreement on Trade in Services (GATS) on free trade negotiations, 568–69

Gatumba genocide in DRC, 788–89

General Commission on Archives and History, on Black Americans, 224

gay, lesbian, bisexual, and transgender (GLBT) GBCS on, 131 military service and, 675 ministry to, 129–30 violence against, 478

General Conference on dioxin, 92 General Revenue Sharing, 385

Gaza, military occupation of, 811, 812, 815 GBCS. See Church and Society, General Board GBGM. See Global Ministries, General Board GBHEM. See Higher Education and Ministry, General Board GBOD. See Discipleship, General Board

Genetic Research, issues in development of, 301–3 genetic science agriculture recommendations in, 307 biotechnology questions, 303–4 challenges society, 303 Church responsibility in, 308–9 environment recommendations in, 307–8 general recommendations for, 304–5

1040

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INDEX God as creator, 299 human beings as creation stewards, 299–300 influence of, 302 life forms patenting, 304 medical recommendations for, 305–6 questions about, 303–4 rural communities and, 464, 469 task force roles, 298 technology in service to humanity and God, 300 theological concerns for, 298–99

genocide, 883–89 Genocide Intervention Network, Sudan Divestment Task Force of, 584 Gingrich, Newt, 741

Global Action Plan’s Household Eco-Team Program, 87

Global Campaign for Education, 293

genetics eugenics, repentance for support of, 312–18 genetic science, new developments in, 297–309 human cloning, 310–11 stem cell research, 311–12 technology, 172–73 WCC on, 309 See also Preimplantation Genetic Diagnosis

Geneva Convention Relative to Treatment of War (1949), 880

GLBT. See gay, lesbian, bisexual, and transgender

Global Alliance for Vaccines and Immunizations, 352

Genetically modified organisms (GMOs) agriculture crisis and, 464, 469 guidelines for developing, 469

Geneva Convention, 886 Fourth, 811 on rape and sexual violence, 873–74 on war crimes, 881–82

girl child challenges for, 247 child marriage and, 247 exploitation of, 249 FGM/C and, 247, 248 HIV/AIDS of, 248 UNICEF and ILO on, 247–48

global climate stewardship, 47 Global Compact, UN, 581 global debt crisis biblical references for, 554 causes of, 554–56 consequences of, 556–57 GBCS and GBGM on, 559–60 IMF and, 556–57 principles for solution to, 557–59 Sabbath Year and, 554 UMC recommended actions for, 559–60 global ecological balance, destruction of, 71 global economic justice BFW Covenant Church, 563–66 biblical references and theological concerns for, 540–42 call for United Methodists on, 542–45 domestic programs, financial support for, 576–78

1041

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INDEX GBCS on, 544–45 global debt crisis and, 553–60 global economy and environment and, 574–75 global living wage and, 575–76 greed and, 566–68 health care, labor and environment, in trade negotiations, 568–69 MDGs for, 545, 738–39 for new millennium, 545–53 pathways to, 560–63 privatization and, 569–74 simpler lifestyle promotion and, 544 tourism and travel and, 742–47 UMC, justice and world hunger, 539–45 worldwide Peace Economy, 578–79 global economic system, influence of, 550–52 Global Education Fund. See Methodist Global Education Fund for Leadership Development Global Fund for AIDS, Tuberculosis, and Malaria, 370, 854 global greenhouse gas emissions, Kyoto Protocol and, 69 global HIV/AIDS pandemic Africa and, 780–81, 783 alcohol and drugs and, 218–19, 369 God’s unconditional love, Christ’s healing ministry and, 372–73 impact of, 367–68 UMC recommendations on, 370–72 United Methodists role in, 369–70

women and children and, 368–69 youth and, 371 “Global HIV/AIDS Program Development,” 366 global human rights, US training on action for, 749–50 background on, 748–49 global living wage, 575–76 global migration and quest for justice, 731 biblical references on, 735–37 church response to, 739–41 contemporary migrants, 733–34 context, of migration, 734–35 critical issues on, 737–39 refugees, asylum seekers, internally displaced persons and economic migrants, 733–34 Global Ministries, General Board (GBGM), 53 on Africa reconstruction and development, 784–85 on Africa University, 703 on aging in global population, 200 on Caribbean, 281–82, 809–10 on child sexual abuse, 241–42 on childcare, 236 on church and community workers, 255 Church Architecture Office of, 53 on comfort women of Japan, 706–7 Concern for Workers Task Force, 601 on criminal law and courts, 647 Deaf Ministries Steering Committee accountability to, 183

1042

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INDEX on dioxin, 67 on East Timor, 819 on economic justice, 552–53 for environmental justice, for sustainable future, 71 on ethnic and religious conflict, church’s response to, 265–66 on greed, 567–68 on health and wholeness, 334–38 on Holy Land Tours, 746 on housing, in US, 389 on “Justice, Peace and the Integrity of Creation,” 835–36 on Latin America, 809–10 Ministries with Women, Children and Families program of, 486 on Native Americans, 588 on privatization, 574 on rape, 874 on registered child sex offender, 902 Restorative Justice Ministries program of, 658–59 of rural communities, in crisis, 466 on sexual harassment, 146 on Taiwan, 800 on Vieques, 767–68 on workers’ rights, 611 on world hunger, 544–45 global mission and ministry celebrating diversity within, 704–5 global ministries and Mission Society, 703–4

globalization migrants, to US and, 551–52 workers’ rights and, 610–11 globalization, human dignity and rights and, 714–27, 857 biblical references and theological concerns for, 715–16 human rights work, arenas for, 717–24 UMC, human rights and, 716–17 Globalization and Its Impact on People’s Lives study book, 550 GMOs. See genetically modified organisms God, 145–46 allegiance to, 27 baptism as gift of, 932–34 as Creator, 299 faithfulness to baptismal covenant, 935 grace of, 927–28 HIV/AIDS and unconditional love of, 372–73 love of, 27 technology and, 300 God’s creation Church and environment and, 87–88 stewardship of, 299–300 Golden Cross Sunday, 193

global warming, 55, 92 greenhouse effect of, 93 resolution on, 94–95

government, 630, 648 education responsibility for, 678, 680 need for effective, 573 privacy of, 882 privatization and, 573 See also church-government relations

Globality, UMC understanding of, 754–55

Government of the Philippines (GPH), 865

global racism, 712–14 Global Tobacco Treaty, 207

1043

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INDEX Gutenson, Charles, 878

grace baptism and, 925–28 divine initiative of, 926 God’s, means of coming to us, 927–28 Holy Communion and, 949–50 human condition and, 925–26 necessity of faith for salvation, 926–27 prevenient, 912 saved by, 953 Wesley, J., on, 912, 950

H Habitat for Humanity International, 389, 702 Hague Agenda for Peace and Justice for the 21st Century, 724–25 Hague Conventions, on rape and sexual violence, 873–74

Grand Jury abuse, 647–49 FBI subpoena power and, 648 reform legislation for, 648

Haiti earthquake, 803–4 mass rape as weapon of war in, 873 PEPFAR and, 808 poverty and AIDS epidemic in, 807–8 reconstruction and development, 803–5

Great Thanksgiving, prayer of background of, 967–68 practice of, 968–69 principle of, 967 greed biblical references and theological concerns on, 566–67 GBGM and GBCS on, 567–68

Haitian Diaspora, 803, 804 Haitian Family Reunification Parole Program, 804–5

Greenhouse effect, of global warming, 93

Hamilton, Lee, 863

Gregg v. Georgia, 665

Hana, Philip C., 759–60

Gross Domestic Product (GDP), 548

Harkness, Georgia, 283 “Harlem” (Hughes), 223

Guatemala, violence against women and children in, 807

Harmfulness of Pornography (Brannon), 161–62

“Guidelines: The United Methodist Church and the Charismatic Renewal,” 902 Guidelines for the Elimination of Handicappist Language, 406 gun violence, 490–93

hate, fear and scapegoating, in US, 481 action, organizing, advocacy on, 483 educational resources on, 483 faith and biblical resources on, 482

1044

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INDEX Religious Coalition for Reproductive Choice, support for, 341–42 trade negotiations and, 568–69 universal access to, 29 in US, 29, 318–28, 437–38, 607

transforming culture of, 483–84 See also acts of hate hate crimes, 477 FBI on, 478 responding to, 481, 483 since September 11, 481–82 hazardous waste facilities, environmental racism and, 76–78 health and wholeness achieving, 329–33 biblical references on, 330 cultural factors for, 332 environmental factors for, 331 GBOD, GBCS, GBGM, GBPHB on, 334–38 personal lifestyle factors for, 331 public health factors for, 331 restoring, 333–34 social lifestyle factors for, 331–32 spiritual lifestyle factors for, 332 theological concerns and historical statement of, 328–29 UMC call to, 334–38 See also public health and safety; United States Public Health Service Health and Wholeness Team, of UMC, 336 health care, 177, 318–55 for children, protection from mercury-containing drugs, 348–53 facilities, PVC elimination in, 65 health and wholeness in, 328–38 maternal, church’s role in, 338–41 for persons suffering and dying, 343–48 preventative, 603 private health insurance for, 570 quality in United Methodist, 353–54

health care, in US, 29 access barriers as injustice for, 319–21 administration, management and financing costs of, 325–26 advocacy steps for, 326–28 farm workers, lack of, 607 for Hispanic Americans, 320 hospital uncompensated care of, 322 insurance market and, 321–22 for Native Americans, 437–38 quality issues of, 321–22 single-payer advocacy plan for, 326 spiraling costs of, 322–24 theological concerns and historical statement for, 318–19 vision of, 324–26 health care, United Methodist quality in, 353–54 theological concerns for, 353 health insurance for dying persons, 344–45 Federal single-payer program of, 326, 626–27 national plans for, 327–28 privatization of, 570 Health Risks from Dioxin and Related Compounds, NRC, 64 hearing impairment, communication access for, 183 Helms/Burton Act (1996), 768 “Hereditary Character and Talent” (Galton), 312

1045

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INDEX Heritage Sunday, 898

immigrant population of, 356 low health care access by, 320 Office of Loans and Scholarships for, 533 older adults, 350 population of, 356 racism and, 446 Rio Grande Conference for, 356 rural poverty of, 464 UMC members, 224, 358 undocumented students, support of, 533–34 unemployment of, 229 USDA discrimination of, 463

Hesketh, Therese, 124 heterosexism GBCS on, 131 opposition to, 130–31 High Commission for Human Rights, UN, 266, 708, 733, 825 High School education, equity in access to, 294–96 Higher Education and Ministry, General Board (GBHEM) on AAMHC, 225 on Africa University, 703 on Education: The Gift of Hope, 290–91 for environmental justice, for sustainable future, 71 on Latin America and Caribbean, 809–10 Methodist Global Education Fund, 532–33 on Restorative Justice Ministries, 660 on sexual harassment, 145

Historic Examination for Admission into Full Connection, 105 Hitler, Adolf, 312 Laughlin’s Model Law use by, 314–15

Himnario Metodista, 971 Hispanic Americans, 281–82, 362, 806 AIDS of, 360–61 Carcaño as first female Hispanic bishop, 496 children health status, 76–77 comprehensive plans for ministry to, 357–59 EPA regional disparities for, 77 farm ownership and, 463, 604–6 food production contribution of, 461 hazardous waste facilities and, 76, 79 high school education of, 295 homelessness of, 377

HIV/AIDS, 176–77, 581, 807–8 in Africa, 780–81, 783 of African Americans, 360–63 of aging, 197 of Alaskan and Native Americans, 360–62 Covenant to Care of, 359–66 of girl children, 248 Global AIDS Fund distribution, 373–75 PEPFAR and, 808 population growth and, 442 violence of, 805 of women, 508 World AIDS Day observance, 366, 370 of young people, 248 See also global HIV/AIDS pandemic HIV/AIDS Covenant to Care Program African Americans, Hispanics, Asians, Native Americans and Alaska Natives statistics, 361–62

1046

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INDEX as pattern of worship, 964–66 presiding ministers for, 973–77 sacrament names, 945–47 self-service, 970 servants, at table, 973–77 table extension, 983–84 table for, 977–78 table setting for, 977–82 United Methodist Heritage of, 947–58 unity of church and, 987–90 “unworthiness,” issue of, 963–64 Wesley, J., on, 965, 989

CDC on, 360–61 deaf and hard-of-hearing and, 362–63 educational efforts of, 365 IDU transmission of HIV/AIDS and, 363–64 ministry challenge of, 364–66 older adults and, 363 racial and ethnic minorities, 361–62 women and, 362 youth, young adults and, 361 Holocaust, 267–68, 286, 312 Holocaust Memorial Day (Yom HaShoah), 267–68

Holy Communion Study Committee, 942

Holy Boldness: Pathways to Transformation Plan, 474

Holy Communion Table, 977–78

Holy Communion, 943–92 Article XVIII, of Articles of Religion on, 957 assisting ministers for, 975–77 background of, 946–49 baptism and, 939, 959–61 children and, 962 Christ encounter through, 955–58 church ritual of, 970–72 community extends itself, 969–70 consecrated elements in, 964, 969, 976–77, 980–82 elements for, 972–82 ethical Christian discipleship and, 985–87 evangelism and, 983–84 gathered community, 966–67 grace and, 949–50 Great Thanksgiving, prayer of, 967–69 healing through, 954 hygiene and table setting and, 982 invitation, to Lord’s Table, 958–63 meaning of, 946

Holy Land Tours, 745–47 GBGM and GBCS on, 746 Holy Meal. See Holy Communion Holy Spirit baptism by, 902, 911, 913, 929–30 bibliography for, 914–15 ministry, in church history, 909–15 in New Testament period, 909–10 Pentecostal, Charismatic Movement, Methodist framework and, 911–14 in Wesley, J.’s life and ministry, 910–11 Home Mortgage Disclosure Act, 387 homelessness, in US acts of hate against homeless, 477 of African Americans, 377 annual conference recommendations, 380 biblical references on, 376–77 1047

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INDEX The Challenge Facing Clergy Spouses and Partners (Fredrickson/Smith), 116

General Agency recommendations, 379–80 local church recommendations, 380 poverty and, 377, 379

HUD. See Housing and Urban Development, US

homophobia GBCS on, 131 opposition to, 130–31

Hughes, Langston, 223 human cloning, 310–11 See also therapeutic cloning

homosexuality, 99 Hosier, Harry, 223

Human Development Report (2005), UN, 547 Haiti in, 807

hospital mergers, United Methodist response to, 355

human dignity, globalization impact on, 714–27, 857

housing, in US, 29 for deinstitutionalized persons, 381–82 fair housing and, 386–87 financing of, 388 GBGM on, 389 local church support for, 382–83 national support for, 384 for Native Americans, 387 recommendations for, 388–89 redlining and, 386–87 regional planning for, 383 Section 8 subsidized rental housing and public housing, 384–86 Section 202 for older adults and people with disabilities, 387 theological concerns for, 380–81

Human immune virus (HIV). See HIV/AIDS

housing and homelessness, 376–89 homelessness in US, 376–80, 477 Housing in US, 29, 380–89 Housing and Urban Development, US (HUD), 384, 386 Housing Assistance Council, 378 How the Other Half Lives:

human rights, 749, 807 biblical references to, 623–24 to dissent, 623–26 in fertility decisions, 507–8 globalization impact on, 714–27 of indigenous peoples, 720–21 international, 623, 625, 797, 828 migrants, in US, issue for, 395– 96, 719–20 Philippines violations of, 821–23 Social Principles on, 165, 570, 716 Sudan violations of, 794–95 US-Mexican border and, 776 See also global human rights; human rights work; Universal Declaration of Human Rights Human Rights Watch, 478, 625 on fighting terrorism, 624 on Smithfield Foods, Inc., 614 human rights work, arenas for children’s rights and well-being, 717–19 impunity, 721–22, 820

1048

9781426757877_009.indd 1048

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INDEX

indigenous people, 720–21 migrant workers, 719–20 peace and peace-building, 723–24 religious liberty, 722–23

ICC. See International Criminal Court

human sexuality, 129–52 homophobia and heterosexism opposition and, 130–31 persons rights and, 120 Response Team Ministry for, 131–33 responsible parenthood and, 119–20 sexual ethics for ministerial leadership, 146–52 sexual harassment and, 100–101, 132, 136, 138, 141–46 sexual misconduct within ministry, 134–40 sexual orientations, church ministry to, 129–30 Social Principles on, 129 stewardship of, 99–100 youth, suicide risk and, 165–66 See also conception; venereal disease Hussein, Saddam, 863 Hydroelectric dams, as energy source, 52 hygiene, for Holy Communion background for, 982 practice of, 982 principle for, 982 Hyland, Caleb, 222 hymns for dioxin-free future, 35 for nuclear safety, in US, 36 for rural communities, in crisis, 37 Hymns on the Lord’s Supper (Wesley, J./Wesley, C.), 968

ICCPR. See International Covenant on Civil and Political Rights ICRT. See International Rehabilitation Council for Torture Victims ICTs. See Information Communication Technologies IDI. See Intercultural Developmental Inventory IDU. See injection drug use IES. See Intercultural Effectiveness Scale IFF. See International Finance Facility IIRAIRA. See Illegal Immigration Reform and Immigrant Responsibility Act Illegal Immigration Reform and Immigrant Responsibility Act (IIRAIRA), 678–79 ILO. See International Labor Organization IMF. See International Monetary Fund immigrants acts of hate against, 477–78 Amerasian, 398–400 farm workers, in US, 607 Hispanic Americans, 356 rights of, 170, 590 See also migrants, in US

1049

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INDEX human rights of, 720–21 religious intolerance of, 720–21 tourism impact on, 742–43

immigration, 780 of Amerasian children, 398–400 anti-immigrant laws, 401 comprehensive reform of, 678–80 faithfulness in response to critical needs, 401–2 family unity and, 400 farm workers and, 607 IIRAIRA and, 678–79 MARCHA. and, 680, 806, 809 Philippine Amerasian, 399 reform of US, 397

Indonesia East Timor occupation by, 819 West Papua military occupation by, 830–31 infant baptism, 231, 922, 924, 933, 934, 937, 961

impunity, ICC on, 721–22, 820

information communication technologies (ICTs), 176, 915–19 for change of church, 917–18 for change of society, 918 for change of world, 918–19

IMT. See International Military Tribunals

injection drug use (IDU), HIV/ AIDS transmission by, 363–64

In Defense of Creation: The Nuclear Crisis and a Just Peace, Council of Bishops document of, 875–76

Inouye, Daniel, 694

Immigration and National Act, amendment to, 398–400

in vitro fertilization (IVF) description of, 895 PGD and, 316–17 inclusiveness, 153 in all dimensions of Church, 252–53 racial, 448 Indian Health Services, 438 Indiana law, for first forced sterilization, 314 indigenous persons decimation of, 432 energy and, 53 forced sterilization of, 315 healing relationships with, 419–20 Holy Land Tours and, 746–47

Institute of Peace, Leadership and Governance, of Africa University, 702 Integrated pest management (IPM), 84 intelligent design, 673 Interagency Task Force on Immigration, 779–80 Intercultural Developmental Inventory (IDI), 920 Intercultural Effectiveness Scale (IES), 920 Interfaith Center on Corporate Responsibility, 553 Interfaith Power and Light program, 53

1050

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INDEX Interfaith Worker Justice, 612

international economy, 610–11

Inter-governmental Panel on Climate Change (IPCC), 93–94 SRES report of, 94

International Federation of Action by Christians for the Abolition of Torture (FIACAT), 877

International adoptions, 108–9

International Finance Facility (IFF), 545

International Bill of Human Rights, 725, 857

International Fund for Agricultural Development, 544

International Convention on the Prevention and Punishment of the Crime of Genocide, 887 International Convention on the Protection of the Rights of all Migrant Workers and Members of their Families, UN, 551–52, 611, 719–20, 740, 777 International Court of Justice, 815, 846 International Covenant on Civil and Political Rights (ICCPR), 478, 619, 626 International Covenant on Economic, Social and Cultural Rights, 727 International Covenant on the Rights of the Child, UN, 238 International Criminal Court (ICC), 754, 788, 880, 885, 887 on child soldiers, 243 impunity and, 721–22, 820

international human rights, 623, 625, 797, 828 International Joint Commission (1994), 74 International Labor Organization (ILO) on child labor, 238, 581 on children as soldiers, 718–19 on girl child, 247–48 IPEC report of, 550–51 UMC support of, 611 World Employment Report of, 550 International Labor Rights Fund, 611 International Military Tribunals (IMT), 873–74

International Day of Prayer for the Persecuted Church, 728

International Monetary Fund (IMF), 458, 560 debt repayment policies of, 393, 549, 553, 556–57 on education, right to quality, 294 on privatization, 573 on world hunger, 540, 549

International Day to Remember the Victims of Torture, UN, 878

International Organization of Mobility Providers, 181

International Criminal Tribunals for the Former Yugoslavia, 874

1051

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INDEX International Plan of Action on Ageing, UN, 198

investment ethics divestment, 582–83 GCFA on, 583 investing guidelines, 583–84 investment policy, of UMC, 580–81 portfolio screening for, 581–82 public policy initiatives, 583 shareholder advocacy and, 582 social impact investing and, 582 strategic partnerships and, 582

International Program on the Elimination of Child Labor (IPEC), 550–51 International Red Cross, 798, 840 International Rehabilitation Council for Torture Victims (IRCT), 551, 879 International Rescue Committee, 788–89

investments divestment and Sudan, 584–85 investment ethics, 579–84

International Standards of Fair Trade, 531

involvement, in Christian environmental stewardship, 86

International Women’s Year, 505

IPCC. See Inter-governmental Panel on Climate Change

Internet gambling, 517, 535, 537 pornography on, 138, 144, 157–58

IPEC. See International Program on the Elimination of Child Labor

interracial marriages, 314–15

IPM. See Integrated pest management

interreligious relationships called to be neighbors, 270–72 called to be witnesses, 272–73 dialogue, a way to be neighbors in, 273–74 dialogue, a way to witness in, 274–76 guidelines for, 277–78 intent of, 278–79 neighbors and witnesses, into New Millennium, 276–77 neighbors and witnesses in, 269–79 religious diversity in, 270

Iran, war and peace with, 867–68 Iraq cycle of violence in, 863 prayer for military personnel and peace in, 862–63 rebuilding of, 863, 868–69 US invasion of, 883 Islam Society of North America, 878

intolerance and tolerance disagreement and, 152–53 discerning question in, 153–54 ministry of mindfulness, 154–55 religious, 720–21

Israel and Palestine Peace, interfaith advocacy in support of, 864–65 Israeli settlements, in Palestine, 810–14

1052

9781426757877_009.indd 1052

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INDEX Judaism. See Jews

Israel-Palestine conflict, UN Resolutions on, 814–16

justice for children and youth, 649–51 criminal, 456, 642–68, 685–86 economic, 546–53, 560–63 equal, 642–47 global economic, 539–53, 566–79 Korea and, 849–50 rights of, 714–27 See also criminal justice system; International Court of Justice; justice and law; racial justice policies; Restorative Justice Ministries

IVF. See in vitro fertilization

J Japan GBGM on comfort women of, 706–7 Okinawa and, 871 sexual enslavement of women by, 707–8 Japan Amerasian immigration, 399–400

“Justice, Peace and the Integrity of Creation,” 834 GBGM and GBCS on, 835–36 of WCC, 835

JEM. See Justice and Equality Movement, in Sudan Jeria, Michelle Bachelet, 809

Justice and Equality Movement (JEM), in Sudan, 794

Jewish communities OCUIR on, 267 Holocaust Memorial Day and, 267–68

Jones Act (1917), 762

justice and law, 569–70, 698–99 comfort women, compensation for, 706–9 global efforts to end slavery, 705–6 global migration and quest for justice, 731–41 global racism and xenophobia, 712–14 globalization influence, on human dignity and rights, 714–27 Holy Land Tours, 745–47 International Day of Prayer, 728 process of alteration, vulnerability in, 728–34 responsible travel and, 742–44 sex trafficking, abolition of, 709–11 UN personnel exploitation, 741–42

Jubilee Debt Campaign, 553

JUSTPEACE, 833

Jews, 811 Christian dialogue with, 274 Christian relations with, 269–79, 286–87 Israeli settlements, in Palestinian Land and, 812 persecution of, 267 UMC relationship and dialogue with, 274–76 See also Building New Bridges in Hope John Paul II (pope) on Cuban embargo, 769 on ICC, 722

1053

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INDEX

Kucinich, Dennis, 681

Kabila, Joseph, 786

Kulah, Arthur, 701

Keane, Tom, 863

Kuo Ming Tang (KMT), 798–99

KEDO. See Korea Peninsula Energy Development Office

Kutjok, Ezekiel, 792 Kyoto Protocol global greenhouse gas emissions and, 69 under UN Framework Convention on Climate Change, 54

Kelly, Leontine T.C., 496 Kimoon, Ban, 796 King, Martin Luther, Jr., 227–28, 838 on racism and economic exploitation, 578

L Labor Sunday, 601

Klenicki, Leon, 286

land use, responsible, 85

KMT. See Kuo Ming Tang

Land Mine Treaty, 889–90

Kobia, Samuel, 793, 879

Lantos, Tom, 825

Korea comfort women of, 872–73 DPRK division of, 802, 858–59, 861 peace, justice, reunification of, 849–50 ROK division of, 858–59 WCC, NCCCUSA on reunion of families of, 860 See also North Korea Korea Peninsula Energy Development Office (KEDO), 862 Korean Christian Federation, 860 Korean-English United Methodist Hymnal, 971 Ku Klux Klan, 481

Latin America CIEMAL on, 809 economic state of, 807 environmental conditions in, 807 GBGM, GBOD, GBHEM on, 809–10 MARCHA and, 809 NAFTA and, 807 poverty of, 807–8 violence against children in, 805–6, 823 See also Caribbean Latin America Council of Churches, 809 Laughlin, Harry, 314 Laughlin Model Law of sterilization, 314–15

1054

9781426757877_009.indd 1054

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INDEX law enforcement, 683–84, 780

life forms, patenting of, 304

Law of the Sea, UN Treaty of, 88–89

de Lima Silva, Silvia Regina, 792 Limited Resources Loan program, 467

lay ministry background for, 976 church growth responsibility of, 165 practice of, 976–77 principle for, 976

living wage model global, 575–76 UMC on, 594–95 workers’ rights and, 612 See also global living wage

Lay Witness Movement, 914

Lodge, Henry Cabot, 760

lead poisoning, of children in poverty, 78

Lord’s Supper. See Holy Communion

Lee, Barbara, 681, 838 legislative issues, US comprehensive immigration reform, 678–80 Department of Peace, establishment of, 680–81 District of Columbia voting representation, 690–91 FDA regulation of tobacco, 207, 689–90 Filipino Veterans Equity Act of 2007, 693–95 malicious harassment prohibition, 689 Puerto Rican political prisoners, 692–93 right to privacy and, 681–87

Lord’s Table, invitation to background for, 958 practice of, 959 principle of, 958 Love of God, for world, 27 Loving v. Virginia, on interracial marriages, 315n9 Luter, Joseph, III, 616

M Macapagal-Arroyo, Gloria, 820– 21, 824, 828 MacArthur, Douglas, 693, 798

Lemon v. Kartzman, 637 “Let the Stones Cry Out: An Ecumenical Report on Human Rights in the Philippines and a Call to Action,” 823, 826 Liberia, 789–91 civil war of, 789–90 reconstruction and development of, 790

Mahan, Alfred T., 759 Manyangawirwa, Walter, 702 Mao Tze-tung, 798 MARCHA. See Methodists Associated to Represent the Cause of Hispanic/Latino Americans

1055

9781426757877_009.indd 1055

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INDEX marijuana, 208–9

medicine blockades and embargoes, 751

marriage baptism and, 940 child, 247, 249, 332, 340 interracial, 314–15 nurturing of, 97–98, 128–29 problems, in clergy families, 114 See also divorce Marshall Islands, atomic testing on, 770–72

mass transportation, eco-efficient, 55, 70 maternal health, church’s role in, 338 cultural barriers, 340–41 health barriers, 339–40 Mattson, Ingrid, 878 May, as Christian Home Month, 118–19 May, Felton E., 701 MCCA. See Methodist Church of the Caribbean and the Americas

MDGs. See Millennium Development Goals, of UN media violence, 175 medical experimentation, 172 medical privacy, 684 Medicare and Medicaid, 186, 198, 320, 569

Mennonite Central Committee, “Return to the Earth” project of, 435 mental disabilities, abusive treatment methods for, 402–3

Martin Luther King Jr. Day, observance of, 227–28

McConnell, Francis, 314

men expanding outreach to, 921–22 rights of, 169–70 women equality and, 98–100

mental health, 178 abusive treatment for persons with mental disabilities, 402–3 Caring Communities and United Methodist Mental Illness network, 412–13 courts, mental illness, and Christian Community, 403 disabilities, persons with mental, physical, psychological, 408 incarceration of mentally ill persons, 410–11 mental illness ministries, 408–15 post-abortion stress healing, 416 mentally ill incarceration of, 410–11 NAMI on, 415 sterilization of, 315–16 theological statement on, 408–9 mercury-containing drugs, protecting children from theological concerns for, 348 Thimerosal, 349–52 “The Methodist Church and the Cause of Christian Unity,” 285 Methodist Church of the Caribbean and the Americas (MCCA), 282

1056

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INDEX Methodist Episcopal Board of Temperance, Prohibition and Public Morals, 313

Mil Voces Para Celebrar, 971

Methodist Episcopal Church, 288, 576, 949 Methodist Federation of Social Services, 313–14 Methodist Global Education Fund for Leadership Development, 532–33 Methodist Mission Sending Society (Mission Society), 703–4 Methodist Protestant Church, 43 Methodists Associated to Represent the Cause of Hispanic/Latino Americans (MARCHA), 281–82, 680, 692, 806, 809 Middle East Christian relations with, 816–17 violence in, 810, 816–17 migrants, in US, 733–34 biblical references and theological concerns for, 390–93 call to action for, 396–98 current context of, 393–95 deportations, 778–79 global economy and, 551–52 historical context of, 390 human rights issue for, 395–96, 719–20 undocumented, 778–80 worker discrimination, 719–20 See also global migration and quest for justice Migration Policy Institute, 394

military Christian environmental stewardship for minimization of impact, 86 occupation, of Gaza, 811, 812, 815 prayer for, in Iraq, 862–63 spending, 549–50, 577, 840, 852–53 training, in Afghanistan, 749 See also war and military military personnel in Iraq, support and services for, 862–63 in Okinawa, reduction of, 870–72 violence of, in Okinawa, 871 military service amnesty and reconciliation for, 677 conscription, training and, 675–77 prayer and support for, 673–74 sexual orientation and, 675 Millennial Housing Commission, 378 Millennium Declaration (2000), UN, 727 Millennium Development Goals (MDGs), of UN, 294, 839 for global economic justice, 545, 738–39 on maternal health, 339 mindfulness, ministry of, 154–55 Ming Dynasty, 798 Minimum Age for Admission to Work, of ILO, 238

1057

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INDEX ministers, assisting at Holy Communion, 975–77 ministers, presiding at Holy Communion, 973–77 Wesley, J., on, 965 Ministries with Women, Children and Families program, of GBGM, 486 ministry to abortion, individuals who experienced, 102 baptism and, 939–40 childcare as planned, 231–33 commitment in, 893–94 for deaf, 182–84 ethnic-specific, 251 to GLBT, 129–30 global mission and, 703–5 to Hispanic Americans, 357–59 HIV/AIDS Covenant to Care Program challenge to, 364–66 Holy Spirit in church history, 909–15 of mindfulness, 154–55 mission and, 893–94 to Mormons, 288 of rural chaplains, 472–73 sexual misconduct within, 134–40 to sexual orientations, 129–30 at United States-Mexico border, 778–80 women in, 920–21 See also campus ministers; chaplaincies; clergywomen, support for; Cooperative Ministry; deacons; elders; global mission and ministry; lay ministry ministry of mindfulness, 154–55 Minority Farm Outreach and Technical Assistance Program, 605

mission and ministry commitment in, 893 commitment to unity in, 894 Mission Intern Program, 424 mission personnel, in US, 258–59 Mission Personnel Program Area, 424 Mission Society. See Methodist Mission Sending Society Mitchell, George, 741 Monitored Retrievable Storage Program of DOE, 61 Morales, Evo, 809 Mormons, ministering to, GBOD resources for, 288 multicultural and ethnic-specific ministries, support for, 251 multilateralism, international law and, 852–55 US military spending, 852–53 Muslims Christian discussions with, 274 prejudice against, 268–69 sexual violence, of women, 874 UMC called to be neighbors to, 270–72

N NAFAUM. See National Association of Filipino American United Methodists NAFTA. See North American Free Trade Agreement 1058

9781426757877_009.indd 1058

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INDEX NAFVE. See National Alliance for Filipino Veterans Equity NAMI. See National Alliance for the Mentally Ill narcotics, 210 National Alliance for Filipino Veterans Equity (NAFVE), 695 National Alliance for the Mentally Ill (NAMI), 415 National Alliance to End Homelessness, 379 National Association for the Education of Young Children, 234, 236 National Association of Filipino American United Methodists (NAFAUM), 695, 827 National Center for Health Statistics, 362 National Coalition Against Legalized Gambling, 538 National Coalition for the Homeless, 379, 477 National Commission on Small Farms, of USDA, 462, 467 National Congress of American Indians (NCAI), 587 Tribal Sovereignty Protection Initiative of, 433 National Cooperative Ministry Leadership team, 250–51 National Council of Churches, 285–86 on genetics, 309

of Korea, 850, 860 in Philippines, 820, 823 National Council of the Churches of Christ in the USA (NCCCUSA), 285–86, 724, 860 National Democratic Front of the Philippines (NDFP), 865 National Donor Sabbath, 439, 440 National Farm Worker Ministry, 608, 612 National Housing Act (1949), 384 National Hunger Awareness Day, 544 National Institute of Alcohol Abuse and Alcoholism, 214 National Institute of Health, 64 National Labor Relations Act, 607, 613 National Low-Income Housing Coalition, 379 National Observance of the Children’s Defense Fund Children’s Sabbath, 245 National Plan for Hispanic/ Latino-Latina Ministry, 358 national power and responsibility, 697–98 Africa reconstruction and development, 780–85 Colombia, US role in, 773–74 Cuba, US embargo end, 768–70 Democratic Republic of Congo, 786–88 DPRK, 802 1059

9781426757877_009.indd 1059

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INDEX East Timor: action still needed, 817–19 East Turkistan selfdetermination and independence, 802 food, medicine blockades and embargoes, 751 Gatumba genocide, 788–89 global human rights, US training on, 748–50 globality, understanding of, 754–55 Haiti reconstruction and development, 803–5 imposition of sanctions, guidelines for, 751–54 Israeli settlements in Palestinian land, opposition to, 810–14 Israel-Palestine conflict, UN Resolutions on, 814–16 Latin America and Caribbean, 806–10 Latin America and Caribbean, violence against children in, 805–6 Liberia, 789–91 Marshall Islands, atomic testing on, 770–72 Middle East conflict, saying no to violence in, 816–17 Muslim neighbors, 270–72 Philippines, 821–27 Philippines, statement against extrajudicial killings in, 819– 23, 827–29 Puerto Rico, ending colonial status of, 757–61 Sudan: call to compassion and caring, 791–98 Taiwan, support of, 800 Taiwan security, stability, selfdetermination, 798–99 Tibet, restore freedom, independence, autonomy to, 801 US-China political relations, 755–57 US-Mexico border, 774–77

Vieques, US policy in, 764–68 West Papua, 829–31 National Religious Campaign against Torture (NRCAT), 877 National Religious Partnership for the Environment, 87 National Research Council (NRC), 64 national security privacy of, 685–86 Social Principles on, 683 National Toxicology Program, of National Institute of Health, 64 National United Methodist Native American Center, 423 National Urban Ministry Plan, 474 Native American Graves and Repatriation Act, 435 Native American Ministries Sunday, 423 “Native American Nations and Tribes,” 424 Native Americans AIDS of, 360–61 alcoholism, diabetes, tuberculosis of, 320, 437 children health status and, 76–77 Christian Doctrine of Discovery, 424–25 Comity Agreement for ministries to, 417 confession to, 417–18 culture and traditions as sacred, 417, 428–30

1060

9781426757877_009.indd 1060

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INDEX demeaning names of, 313 economic development of, 585–88 farm ownership and, 463, 604–7 GBCS, GBOD on, 587 GBGM, GBPHB on, 588 hazardous waste facilities and, 76, 79 health care for, 437–38 higher education programs for, 436–37 History and Contemporary Culture, 425–26 homelessness of, 377 housing for, 387 indigenous persons, healing relationships with, 419–20 investments of, 580 language, 261 legacy and tradition respect for, 428–30 Native American Ministries Sunday, 423 Native American Young Adults in Mission, 423–24 poverty of, 437, 586 racism and, 426, 446 Religious Freedom Restoration Act, 418, 426–28, 430–31 “Return to the Earth” project, 435 rural homelessness of, 378 rural poverty of, 464 sacred sites, protection of, 430–31 Trail of Repentance and Healing, 420–22 treaty obligations with, 435–36 tribal gambling of, 537 tribal sovereignty of, 431–34, 587 UMC members, 224 unemployment of, 229 USDA discrimination of, 463 Yucca Mountain nuclear repository and, 59 NATO. See North Atlantic Treaty Organization

natural resources, Christian environmental stewardship of, 82–83 natural world, 31 animal life in, 46–47, 69 dioxin-free future in, 35, 63–67 energy policy statement, 49–54 energy resources utilization in, 46 faith statement of, 32 food safety in, 48 global climate stewardship in, 47 issues, 33 nuclear safety, in US, 36, 52, 55–62 responsibility, 33 role of, 32 science and technology in, 47 space in, 47 water, air, soil, minerals, plants in, 45–46 NCAI. See National Congress of American Indians NCCCUSA. See National Council of the Churches of Christ in the USA NDFP. See National Democratic Front of the Philippines neighbors called to be, 270–72 dialogue to be, 273–74 in interreligious relationships, 269–79 in New Millennium, 276–77 Neo-charismatics, 903 NEPAD. See New Partnership for Africa’s Development New Millennium, neighbors and witnesses in, 276–77 1061

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INDEX New Partnership for Africa’s Development (NEPAD), 782

Nuclear Non-Proliferation Treaty, 844

Newcomer, Christian, 965

nuclear power alternative energy sources, 61 background of, 57–59 Davis-Besse nuclear plant and, 57 Fukushima-Daiichi nuclear disaster, 57 safety shortcomings for, 57–58 Tennessee Valley Authority’s Watts Bar 1 reactor and, 57 Three Mile Island nuclear disaster and, 57, 58 UMC opposition to, 56–57

Ninth Assembly of WCC, 885 Non-nuclearization of the Peninsula, 859 North American Free Trade Agreement (NAFTA), 458, 572 on Latin America and Caribbean, 807 North Atlantic Treaty Organization (NATO) in Afghanistan, 836–37 first-strike policy, 844 North Korea, war and peace with, 867–68 NRC. See National Research Council NRCAT. See National Religious Campaign against Torture N-Reactor, at Hanford, Washington, DOE and, 57–58 nuclear deterrence commitment to, 867, 875 saying no to, 844 nuclear facility(ies) Davis-Besse, 57 decommissioning of, 61 emergency evacuation plans and, 60 Fukushima-Daiichi, 57 N-Reactor, at Hanford, Washington, 57–58 Three Mile Island, 57, 58 Watts Bar 1 reactor, 57 Yucca Mountain repository site, 59

Nuclear Regulatory Commission DOE and, 57–58 emergency-planning process of, 58 on nuclear wastes, 58–59 plant safety review by, 60 on state rights, 58 nuclear safety, in US, 52 actions called for, 36 annual conference cooperation, 61 biblical references and theological concerns of, 36 DOE reactors and, 57–58 emergency planning, states rights and, 58 full liability and compensation, 60 GBCS on, 61–62 hymns for, 36 improvement programs, 60 nuclear power and, 57 nuclear wastes and, 58–59 Office of Technology Assessment of US Congress and, 60 theological concerns for, 56 United Methodist policy for, 56–57 United Methodist recommendations for, 59–62

1062

9781426757877_009.indd 1062

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INDEX nuclear waste DOE on, 58 Nuclear Regulatory Commission on, 58 reevaluation of US policy on, 61 Yucca Mountain repository for, 59 Nuclear Waste Policy Act (NWPA) (1982) 1987 amendment to, 59 Yucca Mountain repository site and, 59 nuclear weapons program N-Reactor, at Hanford, Washington and, 57–58 UMC on, 60 nuclear-free Pacific, 875–76 nurturing community abortion, 101–2, 119–25 adoption, 102–3, 108–12 Christian education, 105–8 divorce, 98 dying persons, faithful care for, 103–4 faith statement of, 32 family, 97, 108–29 family violence and abuse, 100 human sexuality, 99–100, 129– 52, 165–66 intolerance and tolerance, 152– 55, 720–21 issues, 33 marriage, 97–98, 128–29 ministry to those who have experienced abortion, 102 responsibility, 33 role of, 32 sexual abuse, 100 sexual assault, 104 sexual harassment, 100–101, 132, 136, 138, 141–46 single persons, 98 suicide, 104 women and men, 98–100

NWPA. See Nuclear Waste Policy Act (1982) Nzwili, Fredrick, 796

O OCUIR, See Christian Unity and Interreligious Relationships, Office of Occupational Safety and Health Administration, 614 offenders, in criminal justice system, 653–54 Office of Christian Unity and Interreligious Relationships, See Christian Unity and Interreligious Relationships, Office of Office of Family Ministries, on Christian Home Month, 118–19 Office of Immigration Statistics, 779 Office of Loans and Scholarships, of GBHEM, 533 Office of Technology Assessment of US Congress, nuclear plant review by, 60 oil, as energy source, 51–52 Okinawa military bases removal and reduction, 869–70 US military personnel reduction in, 870–72 violence of military personnel in, 871 Okinawa District of the United Church of Christ in Japan, 871 1063

9781426757877_009.indd 1063

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INDEX Okinawa Prefecture of Japan, 871

Outler, Albert, 283

Older Adult Committee, 185

outreach work, 29

Older Adult Recognition Day, 195–96

over-the-counter (OTC) drugs, 208

older adults, 363 abuse of, 184–85 Census Bureau on, 185 Hispanic Americans, 350 HIV/AIDS of, 197 Medicare, Medicaid and, 186 poverty of, 190, 197, 200 race and ethnicity of, 186 Section 202 housing for, 387 Social Security Administration on, 185, 198 in world population, 196–201

P Pacific, nuclear-free, 876 Pacific Conference of Churches, 876 Pacific Islanders. See Asians and Pacific Islanders Padilla, Alex, 865 Pakistan, war in, 837

“Opposition to the Illegal Immigration Reform and Immigration Resolution Act,” 397

Palabay, Cristina, 820 Palestine, Israeli settlements in, 810–14

Optional Protocol to the UN Convention on the Rights of the Child, 243

Palestinian National Authority, 815

organ and tissue donation, 178, 439–40 Organization for Economic Cooperation and Development, 322 Oslo Joint Statement (2011), 865 OTC. See over-the-counter drugs Ottawa Charter for Health Promotion, on health and wholeness prerequisites, 330 Otterbein, Philip William, 948, 989

Pan-Methodist Full Communion, 288–90 Papua New Guinea (PNG), 829 parenthood, responsible abortion and, 119–20 church on, 120–22 Partition Plan, 814 PATRIOT Act II. See Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism

1064

9781426757877_009.indd 1064

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INDEX Patro, Jyotsna, 123

UMC and Peace, 842–49 UN support, 855–57 women and, 842 Young People’s Statement on War and Peace, 851–52

peace, 546 culture of, 723–24 democracy and freedom, 845 disarmament, 843–45 European Union on, 730 with Iran and North Korea, 867–68 in Iraq, prayer for, 862–63 Korea and, 849–50 peace research, education and action, 848–49 UMC and, 842–49 UN and, 846–47 in world community, 698 world trade and economic development, 847–48 See also peacemaking; Pillars of Peace for the 21st Century

Pension and Health Benefits, General Board (GBPHB) for environmental justice, for sustainable future, 72 on health and wholeness, 334–38 on workers’ rights, 611 Pentecostal definition, 902, 903 People’s Republic of China (PRC) Anti-Secession Law of, 798 Taiwan conflict with, 755–56, 798–99

“Peace and the Reunification of Korea,” of NCCCUSA, 860

PEPFAR. See President’s Emergency Plan for AIDS Relief

Peace Economy, worldwide, 578–79

PEPP. See Philippine Ecumenical Peace Platform

Peace with Justice Program, 835 peacemaking Afghanistan, seeking peace in, 836–42 call for, 831–33 international law and cooperation, 852–55 Israel/Palestine Peace, interfaith advocacy in support of, 864–65 Justice, Peace, and the Integrity of Creation, 834–36 Korea: peace, justice, reunification, 849–50, 857–62 military personnel prayer and peace in Iraq, 862–63 Peace March, 849–50 Philippines, formal peace talks in, 865–67 political and social unrest, 850–51

Permanent Forum on Indigenous Issues, UN, 587 personal mobility, 181–82 PGD. See Preimplantation Genetic Diagnosis Philippine Ecumenical Peace Platform (PEPP), 865 Philippine Working Group (PWG), 825 Philippines commitment to action on, 824–27 commitment to work on actions for, 826–27

1065

9781426757877_009.indd 1065

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INDEX extrajudicial killings in, 819–23, 827–29 Filipino people support in, 823–24 formal peace talks in, 865–67 human rights violations in, 821–23 military appropriations for, 826 NAFAUM on, 827 Pillars of Peace for the 21st Century, 725 economic accountability principle of, 856 human dignity, rights principle of, 857 legal accountability principle of, 856 liberation and empowerment principle of, 856 peace and conflict resolution principle of, 857 political accountability principle of, 856 preservation of the environment principle of, 857 PL 97-359, for Filipino and Japanese Amerasian citizenship, 399–400

Political Community, 31, 691 church and state relations and, 618, 626–42 civil obedience and disobedience, 619 criminal and restorative justice, 619–20, 651–60 death penalty, 619, 665–68 education, 618 faith statement of, 32 freedom of information, 618 human rights and basic freedoms, 617, 623–26 issues, 33 military service, 620–21 political responsibility, 617–18 responsibility, 33 role of, 32 political prisoners, of Puerto Rico, 692–93 political responsibility campaign finance reform and, 677–78 voting in elections, 690–92 pollution Precautionary Principle and, 73–74 Vieques chemical, 764–65

Plan Colombia, 773

polyvinyl chloride (PVC) dioxin and, 65, 66 health care facilities elimination of, 65

Plan of Action of Advocacy and Welcoming the Sojourner, 680 Planned Parenthood Federation of America, 122

Pope, Larry, 616 PNG. See Papua New Guinea police brutality, 455 improved qualifications for, 643 peacekeeping and social service action by, 644 political and social unrest, 850–51

population growth, 171 aging and, 442 climate change and, 442 gender inequality and, 443 HIV/AIDS and, 442 resources and, 441–42 world’s population and church’s response, 440–45

1066

9781426757877_009.indd 1066

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INDEX population of world call to action, 443–45 historical and theological statement, 440–41 human population growth, 441–43

practice exclusivity, 454–55 PRC. See People’s Republic of China The Precautionary Principle, 72 European Commission on, 74 of international environment law, 75 International Joint Commission and, 74 on pollution, 73–74 Rio Declaration on Environment and Development and, 74 Wingspread Statement and, 74

pornography addiction to, 158 child, 158 in church, 162–63 definition of, 156, 161 education on, 139 on Internet, 138, 144, 157–58 oppression of women and, 157 prevention of church use of, 160–63 schools of theology on, 147 sexual violence and, 155–60 UMC recommendations on, 159–60

Preimplantation Genetic Diagnosis (PGD), 316–17 Presbyterian Church (USA), 769

post-abortion stress, 416

President’s Emergency Plan for AIDS Relief (PEPFAR), 808

post-traumatic stress disorder (PTSD), 841

Primitive Physick (Wesley, J.), 329

poverty, 319, 522 adoption and, 108 children in, 125–26 in economic community, 515–16 in Haiti, 807–8 homelessness and, 377, 379 ILO on, 550–51 in Latin America, 807–8 lead poisoning of children in, 78 of Liberia, 790 of Native Americans, 437, 586 of older adults, 190, 197, 200 of rural community, 464 Social Principles on, 552, 564 Society of St. Andrew, 593–94 statement for concern on, 592–93 welfare reform principles, 588–92 Powell, Colin, 709

Principles for Global Corporate Responsibility, 553 Principles of Christian Communication, 918 print handicaps, strengthening in exclusivity of individuals with, 181 privacy of government, 882 medical, 684 of national security, 685–86 See also right to privacy privatization biblical references and theological concerns for, 569–70 call to action on, 573–74

1067

9781426757877_009.indd 1067

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INDEX call to action on, 760–61 colonial experience of, 758–59 Jones Act and, 762 US control of, 759–60

common property protection and, 572 discernment, 572 effective governments and, 573 GBGM and GBCS on, 574 of health insurance, 570 IMF, WTO on, 573 NAFTA, FTAA and, 458, 572 private control, 571 public control and, 571–72

Puerto Rico, political prisoners of, 692–93 MARCHA. on, 692 UN Decolonization Committee, 692

production and work, transnational corporations and, 548 Professional American Sign Language Interpretation, 181 Prohibition and Immediate Action for the Elimination of the Worst Forms of Child Labour, of ILO, 238, 581 psychedelics and hallucinogens, 210 PTSD. See post-traumatic stress disorder public affairs, church and government relations in, 636–39 public education church and, 668–73 church role and, 671–72 historic church support for, 668–69 public funding issues for, 670 social context for, 669–70 public health and safety, 602 public housing, 384–86 Puerto Rico, colonial status of, 757

Puerto Rico, political status of, 761–63 Foraker Act and, 762 US subjugation of, 763 Puerto Rico Democracy Act (2007), 762 Puerto Rico Self-Determination Act (2007), 762 Puno, Reynato, 822, 825 Putting Children and Their Families First, 125–27 PVC. See polyvinyl chloride PWG. See Philippine Working Group

Q al-Qaeda, 863

R Rabb, Clint, 804 Race Betterment Conferences, 314 racial and ethnic groups inclusive language for, 263–64 multicultural church for, 251–54 1068

9781426757877_009.indd 1068

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INDEX of older adults, 186 rights of, 167–68 racial justice policies, Charter for Racial Justice Policies as, 445–48, 453–54 racism act of repentance for, 448–49 acts of hate, violence and, 478 affirmative action, 449–53 annual conference on eradication of, 453–54 Charter for Racial Justice Policies on, 445–48, 453–54 exclusivity practice, 454–55 GCORR and GBOD affirmation on, 457 global, 712–14 Hispanic Americans and, 446 institutional, 447 King, Jr. on, 578 Native Americans and, 426, 446 on UMC eradication of, 453–54 white privilege, in US, 167, 455–57 See also environmental racism Raiser, Konrad, 878 rape in conflict and war, 872–75 GBGM, GBCS on, 874 Hague and Geneva Conventions on, 873–74 mass, as weapon of war, 873 by US military personnel, in Okinawa, 871 Recession Act (1946), 693 recycling and recycled products, 91–92

redlining, 386–87 refugees and asylum seekers, 733–34 registered child sex offender annual conferences and, 901–2 church participation by, 900–902 GBOD, GBGM on, 902 local churches and, 901 Religion and Race, General Commission (GCORR) on AAMHC, 225 on environmental racism, 80 on racism, 457 on Restorative Justice Ministries, 658 Religious Coalition for Reproductive Choice All Options Clergy Counseling program, 342 GBCS on, 341 UN Department of Public Information and, 342 religious diversity, 270 Religious Freedom Restoration Act (1978), 418, 426–28, 430–31 Religious Institute, sexual harassment study by, 146 religious liberty, 722–23 religious minorities, rights of, 268 Renewal Ministries, 914

Red Crescent Code of Conduct, 840

Republic of Korea (ROK), 858–59

Redemption and Salvation, from creation to, 300–301

Research Associates of America, on Smithfield Foods, Inc., 615 1069

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INDEX Resolution better understanding of, 34 General Conference adoption of, 26–27 on global warming, 94–95 study of, response to, 38 “Resolution of Intent: With a View to Unity,” 282–85 Resolutions, other baptism, United Methodist understanding of, 922–42 biblical language, 898 clergywomen, support for, 920–21 commitment to mission and ministry, 893 commitment to unity in mission and ministry, 894 cultural competency training, 919–20 embryonic stem cell research, ethics of, 895–98 information communication technologies, proper use of, 915–19 meeting times, 899–900 men and youth outreach, expanding, 921–22 ministry of Holy Spirit, in church history, 909–15 registered child sex offender, church participation of, 900–902 This Holy Mystery: Holy Communion, 942–91 UMC and Charismatic Movement, 902–9 United Methodist Church in periodicals and advertisement, 898–99 Response Team Ministry for sexual misconduct, 131–34 definition of, 132–33 disciplinary mandate to provide healing, 133

Restorative Justice Ministries biblical references and theological concerns for, 651–53 call to action for, 656–62 Committee, 657–58 current retributive justice system and, 653–54 GBCS and, 659–60 GBGM and, 658–59 GBHEM, GBOD and, 660 GCORR on, 658 United Methodist Women and, 660–61 vision of, 654–56 “Restorative Justice Ministries Sunday,” 661 “Return to the Earth” project, 435 Reyes, Rex R. B., 820 right to privacy biblical references and theological concerns for, 681–83 charge for, 687–89 as civil liberty, 683 GBCS, GBOD on, 687–88 genetic, 684–85 in law enforcement, 683–84 medical, 684 national security and government, 685–86 sexual, 687 “The Rights of the Child,” of UN, 238, 239, 243, 488 Rio Declaration on Environment and Development, Precautionary Principle and, 74 Rio Grande Conference, 356 ritual abuse, 240

1070

9781426757877_009.indd 1070

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INDEX baptism, 924, 925, 926, 938, 971 of church, 924, 925, 970–72

biotechnology and GMOs, 464, 469 call for change for, 465–69 corporate agriculture increase, 462–63 ecological damage, 463 ethical guidelines for, 469–70 farm income, 462–63, 466–67 GBCS, GBGM on, 466 hymns for, 37 loss of family farmers, 461–62 pervasive discrimination, 463 poverty of, 464 trade, 463–64 US Farm crisis, 460

Rivera-Castaño, Rafael, 765 RJR Nabisco tobacco, 528 Rogation Sunday, 466 ROK. See Republic of Korea Roman Catholic Church, 988 Christian-Jewish reconciliation and, 285 mass of, 946–47 Second Vatican Council of, 977–78

rural communities, support and protection for, 470–71 by UMC, 471

Roosevelt, Theodore, 760 Rosello, Pedro, 759

rural issues, 173–74 at institutional level, 459–60 ministers or rural settings support, 471–72 rural chaplains, affirmation of, 471–72 rural chaplains, ministries of, 472–73 rural communities, in crisis, 460–70 rural ministries renewal, 457–60 rural people, support and protection of, 470–71

Ross, Rosetta, 498 Rotary International, 352 RUGMARK campaign, against child labor, 239 RUN. See Rural Urban Network Rural and Urban Network Advisory Council, 475, 476 rural chaplains affirmation of, 471–72 ministries of, 472–73

Rural Life Sunday, 466 Rural Urban Network (RUN), 473

Rural Chaplains Association, 472, 473 rural communities, crisis in, 307 actions for, 37 agriculture affect from, 461–64 biblical references and theological concerns in, 37, 460–61

Rwanda, 741, 749, 788, 873, 886 mass rape as weapon of war in, 874

S Sabbath Year, debt cancellation in, 554 1071

9781426757877_009.indd 1071

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INDEX Sacramental Faithfulness: Guidelines for Receiving People from the Church of Jesus Christ of Latter-Day Saints (Mormons), 288

scripture and tradition misuse for violence, 485–86 Sea. See Law of the Sea Search Institute of Minneapolis, on children’s developmental assets, 111

Sacraments Article XVI, of Articles of Religion on, 957 Baptism, Eucharist, and Ministry on, 973–74 Holy Communion names, 945–47 theology of, 950–51

Second Vatican Council of Roman Catholic Church, 977–78 Section 8 Housing Assistance Payments Program, 384–86

Safe Sanctuary Teams, 139, 145, 150 San Francisco Peace Treaty (1951), 798 sanctification, 950 sanctions CWSW on, 752–53 against DPRK, 861 guidelines for imposition of, 751–54 against Sudan, 795–96

Security Council, UN, on Sudan, 795–96 sedatives and stimulants, 209 Sen, Amartya, 122 Senate Committee on Aging, 394 Senate Committee on Indian Affairs, 431

SAPs. See Structural Adjustment Programs

September 11 terrorist attack, 863 hate crimes, acts of hate since, 481–82

Scheffer, David J., 707 School of the Americas (SOA), of US Army, 748–51 human rights abuses of, 749

Serrota, Gerry, 878

schools, gun violence and, 491 Schools of theology on issues of pornography and sexual ethics, 147, 150–51 science technology and, 47 See also genetic science

Securities and Exchange Commission, 583

“Sex and the Seminary: Preparing Ministers for Sexual Health and Justice,” 146 sex education, 158–59 sex trafficking abolition of, 709–11 GBCS on, 711

1072

9781426757877_009.indd 1072

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INDEX pornography and, 155–62 progress and troubling trends for, 138–39 recommendations about, 139–40 Response Team Ministry for, 131–34 sacred trust and, 135 victims of, 144

sexism in church, 503–4 eradication of, 503–4 sexual abuse, 100 definition of, 136 See also child sexual abuse; registered child sex offender sexual assault, 104 sexual ethics, 139

sexual orientations, church in ministry to, 129–30, 171

sexual ethics for ministerial leadership background, 146–49 competencies for, 150 content areas, 150–51 GCSRW on, 147–49, 151 goals, 149–50 schools of theology on, 147

sexual violence Hague/Geneva Conventions on, 873–74 of Muslim women, 874 pornography and, 155–60 as sin, 159 in twenty-first century, 710 of women, in church and society, 501

sexual exploitation, 155, 159, 240

sexuality. See human sexuality

sexual harassment, 100–101 in church, 138, 142–44 definition of, 136, 141–42 eradication of, 141–46 GBCS, GBGM, GCCUIC, GCSRW on, 146 GBHEM on, 145 survey in UMC, 132, 143 vision of God’s community on, 145–46 “Sexual Harassment in The United Methodist Church” GCSRW survey, 146 sexual misconduct definition of, 136–37 “Do No Harm” symposium on, 144, 148 GBCS on, 140 GCSRW on, 138, 140 General Conference (1996) on, 134–35 within ministry, 134–40

Shade and Fresh Water clergy family program, 115–16 Shalom, 81–82, 262, 329 Shalom Initiative. See Communities of Shalom Shalom Zone Program, 265 Shaw, Anna Howard, 495 sight impairment communications access for, 183 See also print handicaps sin acts of hate as, 479–80 baptism, as forgiveness of, 931–32 single persons, 98 1073

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INDEX Sirleaf, Ellen Johnson, 790

organ transplantation and donation, 178, 439–40 persons with disabilities, rights of, 170 population and, 171, 441–45 racial and ethnic persons, rights of, 167–68 religious minorities, rights of, 268 responsibility, 33 role of, 32 rural communities, in crisis, 37, 460–70 rural life and, 173–74 sexual orientation, equal rights for, 129–30, 171 sustainable agriculture and, 174, 469 tobacco and, 172 urban, suburban life and, 174–75 women, rights of, 169 young people, rights of, 169

Skeete, F. Herbert, 701 SLA. See Sudan Liberation Movement slavery global efforts to end, 705–6 Wesley, J., on, 705 small membership churches financial incentives for, 595 stewardship education for, 596 Smith, William A., 116 Smithfield Foods, Inc., union organizing of, 614–16 SOA. See School of the Americas, of US Army “Soaring High: Cooperative Ministries Changing Lives, Congregations and Communities,” 250 Social Community, 31, 167–512 accessibility, equal access and, 179–84 aging, rights of, 169 alcohol, drugs and, 171–72, 201–21 children, rights of, 168–69 faith statement of, 32 genetic technology and, 172–73 health care, right to, 177, 318–55 HIV/AIDS and, 176–77 ICTs in, 176, 915–19 immigrants, rights of, 170, 590 issues, 33 media violence and, 175 medical experimentation and, 172 men, rights of, 169–70 mental health, 178, 402–16

Social Creed, 31, 39–41 companion litany to, 40–41 on living wage, 594 social policy, resolutions compared to, 28 Social Principles on aging, 197 on alcohol abstinence, 217 on alcohol and drugs, 202, 215, 348 on allegiance to God, 27 on baptism, 230 in Book of Discipline and Book of Resolutions, 26, 986 on capital punishment, 663 on children and youth, rights of, 237, 576, 649, 717 on children as human beings, 231, 292 on economic development, 546 on economic justice, 549, 780, 835 1074

9781426757877_009.indd 1074

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INDEX on education, right to quality, 294, 668 on family, 221, 230 on family violence, 485, 900 on farm, 530, 604 on gambling, 535, 538 on government, 648 on health care, 319 on human rights, 165, 570, 716 on human sexuality, 129 on international human rights, 623, 625, 797, 828 on investments, 580, 582 on justice and law, 569–70 King, Jr. and, 227 on migration, 732 on military spending, 549 on National Power and Responsibility, 773 national security, 683 on peacemaking, 839 political system, 691 on poverty, 552, 564 on practice exclusivity, 454 preface and preamble of, 43–44 on separation of church and state, 627, 642 on sexual exploitation, 155, 159, 240 on sexual harassment, 136, 141 on tobacco, 528, 689 on torture, 663, 876 on UN, 814 understanding of, 31 on war, 577, 673, 681, 815, 838, 851, 867, 872, 884 on workers’ rights, 548, 612 Social Security Administration, 596 history of, 597–98 on older adults, 185, 198 principles of reform of, 598–99 UMC on reform of, 599–600 social services, church and government relations in, 634–36

society, ICTs for change of, 918 Society of St. Andrew, 593–94 South African Truth and Reconciliation Commission, 484 SPA. See Special Program of Assistance to Africa space, 47 Special Program of Assistance to Africa (SPA), 784 Special Program on Substance Abuse and Related Violence (SPSARV), 216, 371–72 Special Rapporteur on Extrajudicial, Summary or Arbitrary Executions, UN, 822, 837 Special Rapporteur on Indigenous Populations, UN, 721 Special Rapporteur on Religious Intolerance, UN, 721 Special Rapporteur on Torture, UN, 879 Special Report on Emission Scenarios (SRES), of IPCC, 94 spirituality Chrysalis church support and, 163–64 church growth, lay responsibility for, 165 Walk to Emmaus, 164, 914 SPLM. See Sudan People’s Liberation Movement 1075

9781426757877_009.indd 1075

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INDEX SPSARV. See Special Program on Substance Abuse and Related Violence SRES. See Special Report on Emission Scenarios, of IPCC Stalfa, Frank J., 112 Standard Rules on the Equalization of Opportunities for Persons with Disabilities, UN (1993), 180 “State of the World Population 2007,” 474 Status and Role of Women, General Commission (GCSRW) on clergy spouse, 112–14 on sexual ethics for ministerial leadership, 147–49, 151 on sexual harassment, 146 on sexual misconduct, 138, 140 Stem Cell Research, 311–12 Steps Toward Wholeness: Learning and Repentance, 449 sterilization Indiana law, of first forced, 314 of indigenous persons, 315 Laughlin Model Law of, 314–15 of mentally ill, 315–16 Strategic, Comprehensive Plans for Hispanic/Latino-Latina Ministries, 357–59 Strawbridge, Robert, 222 Strengthening Bridges Building New Bridges of Hope and, 286–87

Mormons, ministering to, 288 Structural Adjustment Programs (SAPs), of IMF, 556–57 Sudan civil war of, 792–93 compassion and caring for, 791–98 CPA and, 793 CWSW on, 792–93 diversity of, 793 divestment and, 584–85 human rights violations in, 794–95 sanctions against, 795–96 solidarity in, 794–95 UMCOR and, 797 violence in, 794 WCC on, 793 Sudan Liberation Movement (SLA), 794 Sudan People’s Liberation Movement (SPLM), 793 suffering persons. See dying persons suicide, 104 resolution on, 29–30 youth sexual identity and, 165–66 Sunday School Movement, 669 sustainability, as Energy Policy value, 50–51 Sustaining the Common Good, A Christian Perspective on the Global Economy, 575 System-Wide Initiative on Africa, UN, 784 1076

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INDEX

tetrachlorodibenazo-p-dioxin (TCDD), 64 See also dioxin-free future

Taiwan earthquake, 799 GBGM, GBCS on, 800 PRC conflict with, 755–56, 798–99 security, stability, selfdetermination in, 798–99 support of, 800

Texas death penalty, 667–68

TANF. See Temporary Aid to Needy Families Task Force on Safety and Security, of Council of Bishops, 848–49 TBI. See traumatic brain injury TCDD. See tetrachlorodibenazop-dioxin technology Christian environmental stewardship for responsible and ethical use of, 86 ICTs, 176, 915–19 issues in development of, 301–3 science and, 47 in service to humanity and God, 300 Temperance Movement, 218 Temporary Aid to Needy Families (TANF), 589–90 “10-Point Proposal for a Concise Agreement for an Immediate Just Peace,” 866–67 Tennessee Valley Authority, Watts Bar 1 reactor of, 57 terrorism, war on, 624 See also September 11 terrorist attack

theological concerns for aging, 187–88 of dioxin-free future, 35, 63 for economic justice, 546–47 for environmental justice, for sustainable future, 67–68 for environmental racism, 75 for genetic science, 298–99 for global economic justice, 540–42 for globalization, human dignity and rights, 715–16 on greed, 566–67 for health and wholeness, 328–29 for health care, in US, 318–19 for health care, United Methodist quality in, 353 on housing, in US, 380–81 for mercury-containing drugs, protecting children from, 348 for migrants, 390–93 of nuclear safety, in US, 56 for Peace with Justice Sunday, 858 on privatization, 569–70 on Restorative Justice Ministries, 651–53 for right to privacy, 681–83 for rural communities, in crisis, 37, 460–61 on women, status of, 504–5 on workers’ rights, 609–10 Theological Study Commission on Doctrine and Doctrinal Standards, 283 theology, of stewardship and environment, 80–82 therapeutic cloning, 897–98

1077

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INDEX Thimerosal, 349–52 Thirty-Nine Articles of the Church of England, Wesley, J.’s 1784 abridgment of, 283 This Holy Mystery: A United Methodist Understanding of Holy Communion, 942–43 GBOD on, 942 “Thoughts on Slavery” (Wesley, J.), 705 “Thoughts on the Present Scarcity of Provisions” (Wesley, J.), 567 Three Mile Island nuclear disaster, 57, 58 Tibet, freedom, independence, autonomy for, 801 tobacco, 172, 208, 528 FCTC on, 207 FDA regulation of, 207, 689–90 USDA on, 207

“Toxic Waste at Twenty” (2007), from Report of United Church of Christ Justice and Witness Ministries Conclusions, 78 Toxic Wastes and Race report, 76, 78 trade agreements for rural communities, 463–64 in economic community, 518 NAFTA and, 458, 572, 807 negotiations for free, 568–69 small arms, 491 WTO and, 568 Trail of Repentance and Healing, 420–22 transnational corporations, 517, 547–48, 550–51 traumatic brain injury (TBI), 841 travel and tourism, 742–44 Holy Land Tours and, 745–47 sustainable, 743–44

tobacco marketing by Altria/Philip Morris, RJR Nabisco, 528 GBCS, GBPHB on, 528

Treaty of Paris, 758–59, 761

Tobin, James, “Tobin Tax” of, 726

tribal sovereignty, of Native Americans, 587

Top Ten REVIEWS (2007) research group on pornography, 161 torture, 663 abolition of, 876–81 opposition to, 881–82 WCC on, 878–79 toxic waste, freedom from, 76–79 Christian environmental stewardship for, 83–84 disposal of, 84

Treaty to Ban Land Mines, 853

Tribal Sovereignty Protection Initiative of NCAI, 433 UMC on, 433–34 Truth and Reconciliation Commission, 708

U UAMEC. See Union American Methodist Episcopal Church 1078

9781426757877_009.indd 1078

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INDEX UMAMN. See United Methodist Appalachian Ministry Network

United Food and Commercial Workers Union, on Smithfield Foods, Inc., 615–16

UMC. See United Methodist Church

United Methodist Appalachian Ministry Network (UMAMN), 521

UMCom. See United Methodist Communications UMCOR. See United Methodist Committee on Relief

United Methodist Association of Health and Welfare Ministries, 354

UMGAF. See United Methodist Global AIDS Fund

United Methodist Book of Worship, 960, 964, 966, 971

UN. See United Nations

United Methodist Church (UMC) on acts of hate and violence, 480–81 ADA implementation by, 180–81 on Afghanistan, 839, 841–42 Articles of Religion and Constitution, 957, 971 on Building New Bridges in Hope, 286 Building New Bridges in Hope guiding principles of, 286 call to health and wholeness, 334–38 capital punishment, opposition by, 662–66 Charismatic Movement, guidelines and, 904 childcare and, 235–36 on clergy family, 116–17 on dioxin-free future, 66–67 economic justice witness of, 561 for environmental justice, for sustainable future, 70–72 ethnic and religious conflict response by, 265–66 fair trade coffee and other fair trade products use by, 529–31 on farm workers, 608 gambling opposition by, 536 on global HIV/AIDS pandemic, 369–72 globality understanding by, 704–5 on God’s love for world, 27

UNCTAD. See United Nations Conference on Trade and Development UNDP. See United Nations Development Program unemployment, 229 UNEP. See United Nations Environment Program UNFPA. See United Nations Population Fund UNICEF. See United Nations Children’s Fund Union American Methodist Episcopal Church (UAMEC), 289 union organization, at Smithfield Foods, Inc., 614–16 United Church of Christ, 769 United Church of Christ for Racial Justice, Toxic Wastes and Race report, 76, 78

1079

9781426757877_009.indd 1079

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INDEX on gun violence, 491 historic witness, 610 historical concerns for environmental stewardship, 82 homophobia and heterosexism opposition, 130–31 hospital mergers response from, 355 ILO support by, 611 Jews, relationship and dialogue of, 274–76 on living wage, 594–95 meeting times of, 899–900 Muslims and, 270–72 Muslims relationship and dialogue of, 274 National Plan for Hispanic/ Latino-Latina Ministry, 358 Native American representation in, 224 nuclear safety, in US recommendations of, 59–62 on nuclear weapons, 60 Pan-Methodist Full Communion and, 288–90 PATRIOT ACT opposition by, 685–86 peace and, 842–49 Pentecostal, Charismatic Movement and, 902–9 pornography opposition by, 159–60 on racism eradication, 453–54 rural communities support and protection by, 470–71 Sexual Harassment survey in, 132, 143 suffering and dying, response from, 347–48 on Tribal Sovereignty Protection Initiative, 433–34 US energy policy and, 54–56 USA PATRIOT Act, opposition by, 685–86 use of name, in periodicals and advertisements, 898–99 on violence, 480–81 war opposition by, 883

on water, 90–91 as weapon-free zone, 626 workers’ rights, historic witness of, 610 United Methodist Committee on Relief (UMCOR), 53 Coffee Project of, 530, 543 on farm workers, 609 on Sudan, 797 World Hunger and Poverty Advance of, 544 United Methodist Communications (UMCom), for environmental justice, for sustainable future, 72 United Methodist Global AIDS Fund (UMGAF), 373–75 Global AIDS Initiatives Committee of, 374 United Methodist Heritage American Methodism and, 948–49 Early Methodism, 947–48 Evangelical and United Brethren roots in, 948 grace and meaning of grace in, 949–50 Holy Communion in, 947–58 sacramental life, 953–58 theology, of sacraments, 950–51 The United Methodist Hymnal, on baptism rituals, 924, 925, 926, 938, 971 United Methodist Publishing House, 129 United Methodist Rural Fellowship, 596 United Methodist Volunteers in Mission (UMVIM). See Volunteers in Mission

1080

9781426757877_009.indd 1080

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INDEX United Methodist Women, 493–94 United Nations (UN), 814 MDGs of, 294, 339, 545, 738–39, 839 peace and, 846–47 support of, 855–57 United Nations Children’s Fund (UNICEF), 352, 846 on child labor, 239 children in poverty and, 125–26 United Nations Conference on Trade and Development (UNCTAD), on GDP, 547–48 United Nations Convention on the Rights of the Child, 718–19 United Nations Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, 723 United Nations Development Program (UNDP), 542 United Nations Environment Program (UNEP), 796 United Nations Framework Convention on Climate Change, 54 United Nations High Commissioner for Refugees, 733–34 United Nations Office on Drugs and Crime, 808 United Nations personnel, exploitation by, 741–42 “Sex for Food” scandal of, 741

United Nations Population Fund (UNFPA), 370 United Nations World Food Programme, “African Hunger Alert” of, 781 United States (US), 260–63, 625, 749, 755–57, 773–74 Cuban embargo and, 768–70 economic issues, 577, 596–600 Eugenics Movement in, 313 farm crisis, 460–66 farm workers in, 606–9 hate, fear and scapegoating in, 481–84 health care in, 29, 318–28, 437– 38, 607 homelessness in, 376–80, 477 housing in, 29, 380–89 Iraq invasion by, 883 legislative issues, 207, 678–95 migrants in, 390–98, 551–52, 719–20, 733–34, 778–80 Muslim and Arab prejudice in, 268–69 nuclear safety in, 36, 52, 55–62 PGD in, 316–17 Vieques policy, 764–68 white privilege in, 167, 455–57 See also national power and responsibility United States Public Health Service, 350, 438 United States-China political relations political understanding of, 755–56 recommendations on, 756–57 United States-Mexico border, 774–77 civil, human rights and, 776 economic conditions at, 776 environmental conditions at, 775

1081

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INDEX health conditions at, 775 human suffering along, 776–77 ministry at, 778–80

Providing Appropriate Tools Required to Intercept and Obstruct Terrorism

“United States-Puerto Rico Political Status Act,” 759

USAID. See Agency for International Development, US

Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism (USA PATRIOT Act) PATRIOT Act II, 624 UMC opposition to, 685–86

USDA. See Department of Agriculture, US

Unity of Church, Holy Communion and, 987–90 Universal Declaration of Human Rights, 846 free speech and, 625 on religious liberty, 722–23 University College London Institute of Child Health, 124 unworthiness, Holy Communion and, 963–64 Upper Room ministries, 163, 164 urban, suburban life, 174–75 urban issues Holy Boldness: Pathways to Transformation (2009-2012), 474 ministries within major urban centers, 475–76 US State Department Country Report on Human Rights Practices, on Philippines, 822 US vs. Sanchez, 758 USA PATRIOT Act. See Uniting and Strengthening America by

“The Use of Money” (Wesley, J.), 544, 545 US-Japan Mutual Security Treaty (AMPO), 870–71

V venereal disease, 121 victims, in criminal justice system, 646 video games, violent, 488–89 Vieques, US policy in chemical pollution at, 764–65 GBCS, GBGM, GBOD on, 767–68 historical background of, 764–66 reconstruction in, 766–67 US military practices at, 766 VIM. See Volunteers in Mission violence acts of hate, grieving and repenting from, 476–83 bullying prohibition and, 489–90 against children in Latin America and Caribbean, 805–6, 823 church response to, 478–81, 483–84 CIEMAL on children and, 806 domestic, 487–88, 591 1082

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INDEX educational resources on, 483 in family, 100, 485, 900 against Guatemala women and children, 807 gun, 490–93 hate, fear, scapegoating, in US, 481–84 hate crimes, 477–78, 481–83 Iraq cycle of, 863 in media, 175 in Middle East Conflict, 810, 816–17 of military personnel, in Okinawa, 871 nonviolent conflict resolution and, 480 scripture and tradition misuse for, 485–86 UMC on, 480–81 in video games, 488–89 of war, 577 against women and children, 484–88 See also sexual violence; torture

Wall of Separation, in Palestine, 812 Wandabula, Daniel, 702

“Vision Pathways,” 105 Voice of America, 123 Voluntary Fund for Victims of Torture, UN, 881 Volunteers in Mission (VIM) on African reconstruction, 783–84 on ethnic and religious conflicts, 265–66 on older adults, 199

war and military cluster bombs ban, 890–91 crimes against humanity, genocide, war crimes, 883–89 Iran, North Korea, World, war and peace of, 867–68 Iraq, US military and rebuilding of, 863, 868–69 Land Mine Treaty support, 889–90 nuclear deterrence, saying no to, 844 nuclear-free Pacific, 875–76 Okinawa, reduction of US military personnel in, 870–72 Okinawa removal and reduction of US military bases, 869–70 rape in times of conflict and war, 872–75 Social Principles on, 577, 673, 681, 815, 838, 851, 867, 872, 884 terrorism, plan to eliminate, 624 torture, abolition of, 876–81 torture, opposition to, 881–82 UMC opposition to, 883 unilateral first-strike actions and strategies, 844, 882–83 See also military War Crimes, 883–89 War on Terror, 879

voting, 690–92 vulnerability, in the process of alteration, 728–34 European integration and, 730–31

W Walk to Emmaus, 164, 914

Ward, Harry F., 313 Washington Working Group on the International Criminal Court, 722 water, 45–46 baptism by Spirit and, 922–42, 960 1083

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INDEX as basic human right, 70, 90 biblical references for protection of, 89 Christian environmental stewardship for abundant and clean, 82–83 protection of, 89–91 sustainable management of, 70 UMC recommendations for, 90–91 See also Law of the Sea Watts Bar 1 reactor, of Tennessee Valley Authority, 57 WCC. See World Council of Churches weapon-free zone, of UMC, 626

on prevenient grace, 912 on racial and ethnic diversity, 282–83 on simpler lifestyle, 541 on slavery, 705 on social and personal holiness, 433 on spiritual health and salvation, 328–29 on stewardship, 544 theology of grace of, 912 on unworthiness, 963–64 Wesley, Susannah, on alcohol abstinence, 201 West Bank, military occupation of, 811–12, 815

Welfare Reform, 455–56, 588 call to action for, 591–92 shared principles of, 589–91 TANF and, 589–90

West Papua, 829 Dutch New Guinea as, 830 Indonesia control of, 830 Indonesia military occupation of, 830–31

Wesley, Charles, 968 on spiritual health and salvation, 328–29

Western Hemisphere Institute for Security Cooperation (WHINSEC), 748

Wesley, John, 968 on alcohol abstinence, 201, 217 Aldersgate experience of, 898– 99, 910 on baptism, 922–23, 960 on children, 230–31 on economic justice, 545 on environmental stewardship, 82 on ethical Christian discipleship, 989 on grace, 912, 950 on greed, 566 on health, 411–12 on Holy Communion, 965, 989 Holy Spirit in life and ministry of, 910–11 on ministers, preaching, 973 on poverty, 567

WFP. See World Food Program “What Do I Do If . . . ?” Basic Information Handbook for Clergy Spouses, 115 WHINSEC. See Western Hemisphere Institute for Security Cooperation white privilege, 167, 455–57 Whitefield, Charles, 910 Whitefield, George, 910 WIC. See Women, Infants, and Children 1084

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INDEX Wilson, Clarence True, 313–14

evangelize, recruit, develop leaders among, 496–98 overcoming sexism of, 502–4 as pastors and bishops, 496 racial-ethnic, 500 sexual violence, harassment, abuse, “no tolerance” policy of, 501 theological exploration of, 501–2

wine, for Holy Communion, 979–80 Wingspread Statement (1998), Precautionary Principle and, 74 witnesses called to be, 272–73 dialogue to be, 274–76 WMC. See World Methodist Council women, 362 cancer of, 65, 320 equality of, 98–100, 707 global HIV/AIDS pandemic and, 368–69 global racism and xenophobia impact on, 712–14 HIV/AIDS and, 508 human rights of, 507–8 Japan’s sexual enslavement of, 707–8 peacemaking and, 842 pornography and oppression of, 157 rights of, 169 sexism, eradication of, 502–4 sexual violence of Muslim, 874 Social Security and, 598 violence against, 484–88, 507 violence against, in Guatemala, 807 See also abortion; comfort women; maternal health; sexual harassment; Status and Role of Women, General Commission; women, in church and society; women, status of women, in church and society, 494–95 economic parity and justice of, 500–501

Women, Infants, and Children (WIC), UMC support of, 543 women, status of armed conflict of, 508–9 Beijing Declaration and the Platform for Action, 506, 508 economics of, 506 education of, 507 Fourth World Conference on Women, 506 human rights in fertility decisions, 507–8 international movement for equality of, 505 International Women’s Year for, 505 power and decision making of, 506–7 theological concerns on, 504–5 violence against, 484–88, 507 Women’s International War Crimes Tribunal of Japan’s Military Sexual Slavery, 708 Women’s War Crimes Tribunal, 707 Word and Table worship pattern background for, 971–72 practice of, 972 principle for, 970–71 Work Opportunity and Personal Responsibility Act. See Temporary Aid to Needy Families 1085

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INDEX national power and responsibility, 697–98, 748– 831 nations and cultures, 697 US energy policy and, 54–56

workers’ rights of African American farmers, 604–6 biblical references and theological concerns for, 609–10 Concern for Workers Task Force, 600–601 environmental health and safety, 602–4 farm workers in US rights, 606–9 GBCS, GBGM, GBPHB on, 611 in international economy, 610–11 living wages and, 612 to organize and bargain collectively, 612–14 public health and safety, 602 Smithfield Foods, Inc., 614–16 Social Principles on, 548, 612 UMC historic witness for, 610 union organizing, 614–16

World Conference on Racism and Discrimination, UN, 723 World Conference on Women, Fourth, 506 World Council of Churches (WCC) on Christian-Jewish relations, 286–87 Climate Change Program of, 87 on genetics, 309 on “Justice, Peace and the Integrity of Creation,” 835 Ninth Assembly of, 885 on Sudan, 793 on torture, 878–79

workplace safety, 602 World, ICTs for change of, 918–19 World AIDS Day, 366, 370 World Assembly on Ageing, 197 World Bank debt repayment policies of, 393, 556–57 on public resources privatization, 573 on world hunger, 540, 549 World Commission of Environment and Development, 68 World Community, 31, 697–892 faith statement of, 32 issues, 33 justice and law, 705–47

World Environment Day, of UN, 87, 466 World Food Day, 543 World Food Program (WFP), UN “African Hunger Alert” of, 781 for DPRK, 861 World Food Summit, 539 World Health Organization (WHO), on dioxin, 64–65 world hunger BFW Covenant Church on, 565 GBCS and GBGM on, 544–45 UMC on, 542–45 UMCOR on, 544 World Bank on, 540, 549 World Methodist Council (WMC), 279–81

1086

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INDEX

World Service Special Gift, 532 World Summit (2005), UN, 884

Yom HaShoah. See Holocaust Memorial Day

World Summit against Racism, Racial Discrimination and Xenophobia, 853

Young, Don, 759 young people. See youth

World Summit for Social Development, UN, 781

Young People’s Statement on War and Peace, 851–52

World Summit on Sustainable Developments, UN, 90

worship pattern, of Word and Table background for, 964–65 practice of, 966 principle for, 964

youth, 361 AIDS of, 248 alcohol, drugs and, 212–13, 218 clergy family divorce and, 114 expanding outreach to, 921–22 global HIV/AIDS pandemic and, 371 gun violence and, 490–91 justice for, 649–51 local church support for, 511 Social Principles on rights of, 237, 576, 649, 717 suicide risk, 165–66

WTO. See World Trade Organization

Yucca Mountain nuclear repository site, 59

world trade, peace and, 847–48 World Trade Organization (WTO) on economic development, 458 on free trade negotiations, 568 on privatization, 573

X xenophobia, 712–14

Zwingli, Ulrich, 947

1087

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