Northern Europe& Eurasia BoD of UMC — 2009: The Constitution

The NORTHERN EUROPE & EURASIA

Book of Discipline of the United Methodist Church

2009

Copyright © 2009 The United Methodist Church in Northern Europe & Eurasia.

All rights reserved.

United Methodist churches and other official United Methodist bodies may reproduce up to 1,000 words from this publication, provided the following notice appears with the excerpted material: “From The Northern Europe & Eurasia Book of Discipline of The United Methodist Church—2009. Copyright © 2009 by The United Methodist Church in Northern Europe & Eurasia. Used by permission.”

Requests for quotations that exceed 1,000 words should be addressed to the Bishop’s Office, Copenhagen.

Scripture quotations, unless otherwise noted, 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.

Name of the original edition: “The Book of Discipline of The United Methodist Church 2008”.

Copyright © 2008 by The United Methodist Publishing House Adapted by the 2009 Northern Europe & Eurasia Central Conference in Strandby, Denmark.

An asterisc (*) indicates an adaption in the paragraph or subparagraph made by the central conference.

ISBN 82-8100-005-8

2

PREFACE TO THE NORTHERN EUROPE & EURASIA EDITION There is an ongoing conversation in our church internationally about the boundaries for the adaptations of the Book of Discipline, which a central conference can make (See ¶ 543.7), and what principles it has to follow when editing the American text (See ¶ 543.16). The Northern Europe and Eurasia Central Conference 2009 adopted the following principles. The examples show how they have been implemented in this edition.

1.

We omit or replace with Northern European equivalents all references

to exclusively American conditions.

Example: “University Senate” is replaced with “Northern Europe & Eurasia Board of Higher Education” 2.

We simplify the organization by omitting overly detailed instructions.

Example: ¶643.1. There shall be in each annual conference a conference

commission on religion and race or other structure to provide for

these functions and maintain the connectional relationships. It shall

follow the general guidelines and structure of the General Commission

on Religion and Race as outlined in ¶¶ 2002 and 2008, where

applicable.

2-5. Not relevant in the Northern Europe & Eurasia Central Conference 3.

We adapt the organization to Northern Europe & Eurasia reality.

Example: ¶ 639. Conference Board of Pensions—1. Authorization—There

shall may be organized in each annual conference a conference board,

auxiliary related to the General Board of Pension and Health Benefits,

to be known as the conference board of pensions, hereinafter called

the board, that shall have charge of the interests and work of

providing for and contributing to the support, relief, assistance, and

pensioning of clergy and their families, other church workers, and lay 3

PREFACE TO THE NORTHERN EUROPE & EURASIA EDITION

employees of The United Methodist Church, its institutions, organizations, and agencies within the annual conference, except as otherwise provided for by the general board.

2-5. Not relevant in the Northern Europe & Eurasia Central Conference.

This is followed up in ¶612, where the following is added to the functions of the annual conference council: f ) annual conference board of pensions, when not separately organized (¶639)

4.

We make earlier adaptations clearer.

Example: The central conference has earlier created a Committee on Episcopacy on the Northern Europe level (¶550) by copying the

provisions for the annual conference committee on episcopacy in ¶637.

The annual conference committee was retained, however, which may

have created both confusion and over-organization. Now the annual

conference committee is removed.

5.

We align the terminology

The name of the “Central Conference Executive Committee” (¶549) is

changed to “Central Conference Council” in line with the “Conference Council” mandatory for annual and national district conferences (¶611).

6.

We reverse previous action to replace a text reflecting theological principles

with one specific liturgical text.

¶217 has in the American text seven membership “vows, which are a

part of the order of confirmation and reception to church.” We think

it was a mistake to replace these vows with the old text from the Scandinavian books of worship.

7.

We reverse previous action to adapt Social Principles.

When the Social Principles were introduced in 1972, Northern Europe Central Conference initiated a hearing process in the annual

conferences, which lead to a number of adaptations in the Nordic

edition of the Book of Discipline in 1976. Since then, however, the

General Conference has made it clear that the power to adapt is related

to “the special conditions and the mission of the church in the area…,

especially concerning the organization and administration of the work

on local church, district, and annual conference levels.” (¶543.7) It is

difficult to interpret this as a power to change the Social Principles.

Principles have to be implemented in a variety of contexts, but the 4

PREFACE TO THE NORTHERN EUROPE & EURASIA EDITION

same church cannot have different sets of principles.

Most of previous adaptations have been in paragraphs that later have been changed, and therefore “disappeared”. Remaining in BoDNE 2000 was only the one in ¶160.F about “Food Safety”, where a single sentence has been inserted: “We will not accept that our food is genetically manipulated.” It is now removed

8.

We remove a previous addition to the Historical Examination for Admission

into Full Connection, and recommend that it is inserted in the liturgies for

licensing, commissioning and ordination, and completed with the signing of

a written document.

In ¶¶330.5d and 336, Northern Europe Central Conference has added

a question No. 20, “Will you solemnly promise to unswervingly

maintain all confidences inviolate, whether entrusted to you in

confession or during private pastoral conversations, and under no

circumstances reveal such confidences?” It was a progressive act at the

time, but later the General Conference has added ¶341.5, “All clergy of

The United Methodist Church are charged to maintain all confidences

inviolate, including confessional confidences, except in the cases of

suspected child abuse or neglect or in cases where mandatory reporting

is required by law.” One can also question whether it is proper to add a

single question to a historical examination, which the church has

chosen otherwise to keep unchanged over centuries.

We recommend that all annual and district conferences make sure that

the question or its equivalent is included in the liturgies for licensing,

commissioning and ordination. We also suggest that all conferences

create policy for signing a document committing to professional secrecy.

9.

Reinstate text that the central conference earlier has decided to delete.

The Northern Europe Central Conference in Pärnu 1997 decided not

to introduce the Order of Deacons and Order of Elders (See NECC

1997 Minutes ¶ 31), because there were no potential members of the Order of Deacons at the time. This has now changed, and it is therefore

time to reverse the decision.

10.

We make new and update old additions needed in the Northern Europe

& Eurasia context.

a) We add paragraphs needed to describe the Northern Europe

& Eurasia Central Conference, such as ¶¶549 (Central 5

PREFACE TO THE NORTHERN EUROPE & EURASIA EDITION

Conference Council), 550 (Committee on Episcopacy), 551

(Other central conference work), and a new 553 (European

Methodist Council)

b) We remove the annual conference Episcopal Residence Committee (¶638), and make it a function of Central Conference Council (¶549h)

c) We reconstruct ¶2501 in an attempt to meet the need in some

of our countries to clarify the ownership of property, make

known earlier official names of our church, and describe to

authorities the fact that local churches are incorporated as

separate entities at the same time as they remain integrated

parts of the annual conference.

4. The incorporated annual conferences in Northern Europe & Eurasia and their legal predecessors are…

5. A local church or charge may be incorporated

separately while retaining its character as an integrated

part of the annual conference.

We believe that this has added to the clarity and usefulness of our Discipline.

We are thankful to the Committee on the Book of Discipline and its members, Øyvind Helliesen, Knut Refsdal, Jørgen Thaarup and Hans Växby, for their work.

Especially we want to express our appreciation to Knut Refsdal, who has recorded the decisions of the committee and edited the whole book.

If any misprinting or inconsistency is spotted, we appreciate to be informed. Updates will be done continually as needed on www.umc-northerneurope.org

Bishop Christian Alsted Bishop Hans Växby Nordic and Baltic Area Eurasia Area

bishop@umc-northerneurope.org bishop@umc-eurasia.ru

6

EPISCOPAL GREETINGS To all people and pastors of United Methodism: “Grace and peace to you from God our Father and the Lord Jesus Christ.”

—1 Corinthians 1:3 The Discipline of The United Methodist Church is the product of over 200 years of the General Conferences of the denominations that now form The United Methodist Church.

The Discipline as the instrument for setting forth the laws, plan, polity, and process by which United Methodists govern themselves remains constant. Each General Conference amends, perfects, clarifies, and adds its own contribution to the Discipline. We do not see the Discipline as sacrosanct or infallible, but we do consider it a document suitable to our heritage. It is the most current statement of how United Methodists agree to live their lives together. It reflects our understanding of the Church and articulates the mission of The United Methodist Church: To make disciples of Jesus Christ for the transformation of the world.

The Discipline defines what is expected of its laity and clergy as they seek to be effective witnesses in the world as a part of the whole body of Christ.

This book of covenant sets forth the theological grounding of The United Methodist Church in biblical faith, and affirms that we go forward as “loyal heirs to all that [is] best in the Christian past.” It makes clear that The United Methodist Church is an inclusive society without regard to ethnic origin, economic condition, gender, age, or the disabilities of its constituents. It asserts that all who are baptized and confirmed are ministers of Jesus Christ. It affirms the conciliar principle and connectionalism as distinctive marks of United Methodist ecclesiology, makes clear the global character of the Church’s mission, and declares interdependence with other Christian bodies both in spirit and cooperation. It affirms with John Wesley that solitary religion is invalid and that Christ lays claim upon the whole life of those who accept him as Lord and Savior.

7

EPISCOPAL GREETINGS

We therefore commend this Discipline to all in our constituency and to friends beyond our bounds who would seek to understand what it means to be a United Methodist. Communication is essential for understanding what the Church is and does. We expect the Discipline to be found in libraries of local churches, colleges, universities, and seminaries, as well as in the homes of ordained, diaconal, and licensed ministers and lay members of The United Methodist Church. We pray that it will enable all persons to celebrate God’s grace, exalt the meaning of faithful discipleship, align with the mission, and inspire on the part of many a deeper desire to be more effective witnesses for the Head of the Church, even Jesus Christ our Lord.

The Council of Bishops

Gregory V. Palmer, President Larry Goodpaster, President Designate Robert E. Hayes, Jr., Secretary

8

CONTENTS Note: The basic unit in The Book of Discipline is the paragraph ( ¶ ) rather than page, chapter, or section. The paragraphs are numbered consecutively within each chapter or section, but many numbers are skipped between parts, chapters, and sections in order to allow for future enactments and to fit with the following plan:

1– 99 The Constitution

101– 199 Doctrine, Doctrinal Statements, General Rules, The

Ministry of All Christians, and Social Principles

201– 299 The Local Church

301– 399 The Ministry of the Ordained

401– 499 The Superintendency

501– 699 The Conferences

701– 2499 Administrative Order

2501– 2599 Church Property

2601– 2799 Judicial Administration Preface to the Northern Europe & Eurasia Edition Episcopal Greetings United Methodist Bishops Historical Statement Methodism in Northern Europe & Eurasia

page 3 page 7 page 17 page 25 page 37

PART I THE CONSTITUTION ¶¶ 1–61 Preamble Division One—General (¶¶ 1–7) Division Two—Organization (¶¶ 8–44) I. Conferences (¶¶ 8–12) II. General Conference (¶¶ 13–16) 9

page 45 page 45 page 47

CONTENTS

III. Restrictive Rules (¶¶ 17–22) IV. Jurisdictional Conferences (¶¶ 23–27)

V. Central Conferences (¶¶ 28–31)

VI. Annual Conferences (¶¶ 32–36)

VII. Boundaries (¶¶ 37–41)

VIII. District Conferences (¶ 42) IX. Charge Conferences (¶¶ 43–44) Division Three—Episcopal Supervision (¶¶ 45–54) Division Four—The Judiciary (¶¶ 55–58) Division Five—Amendments (¶¶ 59–61)

page 57 page 60 page 60

PART II DOCTRINAL STANDARDS AND OUR THEOLOGICAL TASK ¶¶ 101–104 I. Our Doctrinal Heritage (¶ 101) page 63 II. Our Doctrinal History (¶ 102) page 71 III. Our Doctrinal Standards and General Rules: The Articles of Religion of The Methodist Church, the Confession of Faith of the Evangelical United Brethren Church, and The General Rules of the Methodist Church (¶ 103) page 79 IV. Our Theological Task (¶ 104) page 92 PART III THE MINISTRY OF ALL CHRISTIANS ¶¶ 120–142 I. The Churches (¶¶ 120–124) page 103 II. The Ministry of All Christians (¶¶ 125–131) page 105 III. Servant Ministry and Servant Leadership (¶¶ 132–133) page 106 IV. Servant Ministry (¶¶ 134–136) page 107

V. Servant Leadership (¶¶ 137–138) page 108

VI. Called to Inclusiveness (¶ 139) page 108

VII. The Fulfillment of Ministry Through The United Methodist Church (¶¶ 140–142) page 109

10

CONTENTS

PART IV SOCIAL PRINCIPLES ¶¶ 160–166 Preface Preamble I. The Natural World (¶ 160) II. The Nurturing Community (¶ 161) III. The Social Community (¶ 162) IV. The Economic Community (¶ 163)

V. The Political Community (¶ 164)

VI. The World Community (¶ 165)

VII. Our Social Creed (¶ 166)

page 113 page 114 page 114 page 116 page 122 page 132 page 136 page 140 page 142

PART V ORGANIZATION AND ADMINISTRATION ¶¶ 201–2719 Chapter One THE LOCAL CHURCH I. The Church and Pastoral Charge (¶¶ 201–205) II. Cooperative Parish (¶ 206) III. Ecumenical Shared Ministries (¶¶ 207–211) IV. Churches in Transitional Communities (¶¶ 212–213)

V. Church Membership (¶¶ 214–242) The Meaning of Membership (¶¶ 216–221) Admission into the Church (¶¶ 222–226) Affiliate and Associate Membership (¶ 227) Care of Members (¶¶ 228–229) Membership Records and Reports (¶¶ 230–234) Changes in Church Membership or Local Church

Membership (¶¶ 235–242)

VI. Organization and Administration (¶¶ 243–258) The Charge Conference (¶¶ 246–251) The Church Council (¶ 252) Specialized Ministries (¶¶ 253–257) Administrative Committees (¶ 258)

VII. Method of Organizing a New Local Church (¶ 259) 11

page 145 page 146 page 149 page 150 page 151

page 166

page 189

CONTENTS

VIII. Transfer of a Local Church (¶ 260) page 191 IX. Protection of Rights of Congregations (¶ 261) page 192

X. Special Sundays (¶¶ 262–265) page 192 Churchwide Special Sundays with Offerings (¶ 263) Special Sundays Without Churchwide Offerings(¶¶ 264–265)

XI. Lay Speaking Ministries (¶¶ 266–271) page 192 Chapter Two THE MINISTRY OF THE ORDAINED I. The Meaning of Ordination and Conference

Membership (¶¶ 301–304) page 199 II. Clergy Orders in The United Methodist Church

(¶¶ 305–309) page 202 III. Candidacy for Licensed and Ordained Ministry

(¶¶ 310–314) page 204 IV. License for Pastoral Ministry (¶¶ 315–320) page 208

V. Associate Membership (¶¶ 321–323) page 215

VI. Provisional Membership (¶¶ 324–327) page 217

VII. The Ordained Deacon in Full Connection

(¶¶ 328–331) page 223

VIII. The Ordained Elder in Full Connection

(¶¶ 332–336) . page 231

Admission and Continuance of Full Membership

in the Annual Conference (¶¶ 336) IX. Appointments to Various Ministries (¶¶ 337–342) page 237

X. Appointments to Extension Ministries

(¶¶ 343–345) page 244 Provisions for Appointments to Ecumenical Shared

Ministries (¶ 345)

XI. Clergy from Other Annual Conferences, Other Methodist

and Christian Denominations (¶¶ 346–348) page 249

XII. Mentoring and Mentors (¶ 349) page 253

XIII. Evaluation for Continuing Formation for Full

Members and Local Pastors (¶¶ 350–352) page 254

XIV. Changes of Conference Relationship (¶¶ 353–360) page 256

XV. Complaints (¶ 361) page 268

XVI. Administrative Complaints, Fair Process, Referral, and

Disposition (¶¶ 362–363) page 271 12

CONTENTS

XVII. Readmission to Conference Relationship

(¶¶ 364–368) .

XVIII. General Provisions (¶ 369)

page 275 page 277

Educational Standards

UMC Theological Seminaries

page 279 page 285

Chapter Three THE SUPERINTENDENCY I. The Nature of Superintendency (¶ 401) II. Offices of Bishop and District Superintendent

(¶¶ 402–403) III. Election, Assignment, and Termination of Bishops

(¶¶ 404–413) IV. Specific Responsibilities of Bishops (¶¶ 414–416)

V. Selection, Assignment, and Term of

District Superintendents (¶¶ 417–418)

VI. Specific Responsibilities of District Superintendents

(¶¶ 419–425)

VII. Expressions of Superintendency (¶¶ 426–429)

VIII. Appointment-Making (¶¶ 430–435)

page 287 page 287 page 289 page 298 page 300 page 301 page 305 page 306

Chapter Four THE CONFERENCES I. The General Conference (¶¶ 501–511) page 313 II. The Jurisdictional Conference (¶¶ 512–537) page 320

Jurisdictional Agencies (¶¶ 529–537) III. Central Conferences (¶¶ 540–548) page 320 IV. Provisional Central Conferences (¶¶ 560–567) page 332

V. Autonomous Methodist Churches, Affiliated

Autonomous Methodist Churches, Affiliated

United Churches, Covenanting Churches, Concordat Churches (¶¶ 570–575) page 334

Becoming an Autonomous Methodist, Affiliated

Autonomous Methodist, or Affiliated United Church

from Central Conferences (¶ 572) Becoming a Covenanting Church (¶ 573) 13

CONTENTS

Concordat Agreements (¶ 574) Joining The United Methodist Church (¶ 575)

VI. Provisional Annual Conferences (¶¶ 580–583)

VII. The Missionary Conference (¶¶ 585–588)

VIII. Mission (¶¶ 590–591) IX. The Annual Conference (¶¶ 601–656) Conference Agencies (¶ 610) The Conference Council on Finance and

Administration (¶¶ 611–619) Pastoral Support (¶¶ 620–628) Other Conference Agencies (¶¶ 629–656)

X. The District Conference (¶¶ 657–671)

page 339 page 341 page 344 page 346

page 393

Chapter Five ADMINISTRATIVE ORDER I. General Provisions (¶¶ 701–723) page 397 II. General Council on Finance and Administration

(¶¶ 801–823) page 416

General Funds (¶¶ 810–816)

The Episcopal Fund (¶ 817) Financial Appeals Beyond the General Funds (¶¶ 818–823) III. Connectional Table (¶¶ 901–907) page 451 IV. General Board of Church and Society (¶¶ 1001–1011) page 454

V. General Board of Discipleship (¶¶ 1101–1127) page 457

VI. Division on Ministries With Young People

(¶¶ 1201–1212) page 481

VII. General Board of Global Ministries (¶¶ 1301–1327) page 487 Mission Program Areas (¶ 1313) Office of Deaconess and Home Missioner (¶¶ 1314–1317) Women’s Division (¶¶ 1318–1326) Health and Relief (¶ 1327)

VIII. General Board of Higher Education and Ministry

(¶¶ 1401–1423) page 509

Division of Higher Education (¶¶ 1410–1413)

University Senate (¶¶ 1414–1418)

United Methodist Higher Education Foundation (¶ 1419) Council of Presidents of the Black Colleges (¶ 1420) 14

CONTENTS

Division of Ordained Ministry (¶ 1421) Schools of Theology of The United Methodist Church

(¶¶ 1422–1423) IX. General Board of Pension and Health Benefits

(¶¶ 1501–1509) page 533 General Administration (¶¶ 1501–1505) Annual Conference Administration (¶¶ 1506–1509)

X. The United Methodist Publishing House

(¶¶ 1601–1642) page 556

XI. General Commission on Archives and History

(¶¶ 1701–1712) page 564

XII. General Commission on Communication

(¶¶ 1801–1808) page 572

XIII. General Commission on Christian Unity and Interreligious Concerns (¶¶ 1901–1912) page 577

XIV. General Commission on Religion and Race

(¶¶ 2001–2008) page 585

XV. General Commission on the Status and Role

of Women (¶¶ 2101–2109) page 589

XVI. Standing Committee on Central Conference

Matters (¶ 2201) page 592

XVII. General Commission on United Methodist Men

(¶¶ 2301–2303) page 593

XVIII. Ecumenical Organizations (¶¶ 2401–2405) page 596

XIX. JUSTPEACE Center for Mediation and Conflict Transformation (¶ 2406) page 601 Chapter Six CHURCH PROPERTY I. All Titles—In Trust (¶¶ 2501–2505) II. Compliance with Law (¶¶ 2506–2510) III. Audits and Bonding of Church Officers (¶ 2511) IV. Annual Conference Property (¶¶ 2512–2516)

V. District Property (¶¶ 2517–2523)

VI. Local Church Property (¶¶ 2524–2550)

VII. Requirements—Trustees of Church Institutions

(¶ 2551) 15

page 603 page 607 page 608 page 609 page 613 page 616 page 637

CONTENTS

Chapter Seven JUDICIAL ADMINISTRATION I. The Judicial Council (¶¶ 2601–2612) page 639 II. Investigations, Trials, and Appeals (¶¶ 2701–2719) page 646 Fair Process in Judicial Proceedings (¶ 2701) Chargeable Offenses and the Statute of Limitations

(¶ 2702) Procedures for Referral and Investigation of a Judicial Complaint (¶¶ 2703–2706) Trials (¶¶ 2707–2714) Appeals (¶¶ 2715–2718) Miscellaneous Provisions (¶ 2719) page 675

Index

16

UNITED METHODIST BISHOPS A List Compiled for The Book of Discipline by the Council of Bishops

NAME

Thomas Coke Francis Asbury Richard Whatcoat Phillip William Otterbein Martin Boehm Jacob Albright William M’Kendree Christian Newcomer Enoch George Robert Richford Roberts Andrew Zeller Joseph Hoffman Joshua Soule Elijah Hedding Henry Kumler Sr. John Emory James Osgood Andrew Samuel Heistand William Brown Beverly Waugh Thomas Asbury Morris Jacob Erb John Seybert Henry Kumler Jr.

ELECTED NAME

John Coons Joseph Long Leonidas Lent Hamline Edmund Storer Janes John Russel Jacob John Glossbrenner William Hanby William Capers Robert Paine David Edwards Henry Bidleman Bascom Levi Scott Matthew Simpson Osman Cleander Baker Edward Raymond Ames Lewis Davis George Foster Pierce John Early Hubbard Hinde Kavanaugh Francis Burns William W. Orwig Jacob Markwood Daniel Shuck John Jacob Esher

1784 1784 1800 1800 1800 1807 1808 1813 1816 1816 1817 1821 1824 1824 1825 1832 1832 1833 1833 1836 1836 1837 1839 1841 17

ELECTED

1841 1843 1844 1844 1845 1845 1845 1846 1846 1849 1850 1852 1852 1852 1852 1853 1854 1854 1854 1858 1859 1861 1861 1863

UNITED METHODIST BISHOP

Davis Wasgatt Clark Edward Thomson Calvin Kingsley Jonathan Weaver William May Wightman Enoch Mather Marvin David Seth Doggett Holland Nimmons McTyeire John Wright Roberts John Dickson John Christian Keener Reuben Yeakel Thomas Bowman William Logan Harris Randolph Sinks Foster Isaac William Wiley Stephen Mason Merrill Edward Gayer Andrews Gilbert Haven Jesse Truesdell Peck Rudolph Dubs Thomas Bowman Milton Wright Nicholas Castle Henry White Warren Cyrus David Foss John Fletcher Hurst Erastus Otis Haven Ezekiel Boring Kephart Alpheus Waters Wilson Linus Parker John Cowper Granbery Robert Kennon Hargrove William Xavier Ninde John Morgan Walden Willard Francis Mallalieu Charles Henry Fowler William Taylor Daniel Kumler Flickinger

1864 1864 1864 1865 1866 1866 1866 1866 1866 1869 1870 1871 1872 1872 1872 1872 1872 1872 1872 1872 1875 1875 1877 1877 1880 1880 1880 1880 1881 1882 1882 1882 1882 1884 1884 1884 1884 1884 1885

William Wallace Duncan Charles Betts Galloway Eugene Russell Hendrix Joseph Stanton Key John Heyl Vincent James Newbury FitzGerald Isaac Wilson Joyce John Philip Newman Daniel Ayres Goodsell James Mills Thoburn James W. Hott Atticus Greene Haygood Oscar Penn Fitzgerald Wesley Matthias Stanford Christian S. Haman Sylvanus C. Breyfogel William Horn Job S. Mills Charles Cardwell McCabe Joseph Crane Hartzell Earl Cranston Warren Akin Candler Henry Clay Morrison David Hastings Moore John William Hamilton Edwin Wallace Parker Francis Wesley Warne George Martin Mathews Alexander Coke Smith Elijah Embree Hoss Henry Burns Hartzler William Franklin Heil Joseph Flintoft Berry Henry Spellmeyer William Fraser McDowell James Whitford Bashford William Burt Luther Barton Wilson Thomas Benjamin Neely 18

1886 1886 1886 1886 1888 1888 1888 1888 1888 1888 1889 1890 1890 1891 1891 1891 1891 1893 1896 1896 1896 1898 1898 1900 1900 1900 1900 1902 1902 1902 1902 1902 1904 1904 1904 1904 1904 1904 1904

UNITED METHODIST BISHOP

Isaiah Benjamin Scott William Fitzjames Oldham John Edward Robinson Merriman Colbert Harris William Marion Weekley William Melvin Bell Thomas Coke Carter John James Tigert III Seth Ward James Atkins Samuel P. Spreng William Franklin Anderson John Louis Nuelsen William Alfred Quayle Charles William Smith Wilson Seeley Lewis Edwin Holt Hughes Robert McIntyre Frank Milton Bristol Collins Denny John Carlisle Kilgo William Belton Murrah Walter Russell Lambuth Richard Green Waterhouse Edwin DuBose Mouzon James Henry McCoy William Hargrave Fouke Uriah Frantz Swengel Homer Clyde Stuntz William Orville Shepard Theodore S. Henderson Naphtali Luccock Francis John McConnell Frederick DeLand Leete Richard Joseph Cooke Wilbur Patterson Thirkield John Wesley Robinson William Perry Eveland Henry Harness Fout

1904 1904 1904 1904 1905 1905 1905 1906 1906 1906 1907 1908 1908 1908 1908 1908 1908 1908 1908 1910 1910 1910 1910 1910 1910 1910 1910 1910 1912 1912 1912 1912 1912 1912 1912 1912 1912 1912 1913

Cyrus Jeffries Kephart Alfred Taylor Howard Gottlieb Heinmiller Lawrence Hoover Seager Herbert Welch Thomas Nicholson Adna Wright Leonard Matthew Simpson Hughes Charles Bayard Mitchell Franklin Elmer E. Hamilton Alexander Priestly Camphor Eben Samuel Johnson William H. Washinger John Monroe Moore William Fletcher McMurry Urban Valentine W. Darlington Horace Mellard DuBose William Newman Ainsworth James Cannon, Jr. Matthew T. Maze Lauress John Birney Frederick Bohn Fisher Charles Edward Locke Ernest Lynn Waldorf Edgar Blake Ernest Gladstone Richardson Charles Wesley Burns Harry Lester Smith George Harvey Bickley Frederick Thomas Keeney Charles Larew Mead Anton Bast Robert Elijah Jones Matthew Wesley Clair Arthur R. Clippinger William Benjamin Beauchamp James Edward Dickey Samuel Ross Hay Hoyt McWhorter Dobbs 19

1913 1913 1915 1915 1916 1916 1916 1916 1916 1916 1916 1916 1917 1918 1918 1918 1918 1918 1918 1918 1920 1920 1920 1920 1920 1920 1920 1920 1920 1920 1920 1920 1920 1920 1921 1922 1922 1922 1922

UNITED METHODIST BISHOP

Hiram Abiff Boaz John Francis Dunlap George Amos Miller Titus Lowe George Richmond Grose Brenton Thoburn Badley Wallace Elias Brown Arthur Biggs Statton John S. Stamm Samuel J. Umbreit Raymond J. Wade James Chamberlain Baker Edwin Ferdinand Lee Grant D. Batdorf Ira David Warner John W. Gowdy Chih Ping Wang Arthur James Moore Paul Bentley Kern Angie Frank Smith George Edward Epp Joshwant Rao Chitamber Juan Ermete Gattinoni Junius Ralph Magee Ralph Spaulding Cushman Elmer Wesley Praetorius Charles H. Stauffacher Jarrell Waskom Pickett Roberto Valenzuela Elphick Wilbur Emery Hammaker Charles Wesley Flint Garfield Bromley Oxnam Alexander Preston Shaw John McKendree Springer F. H. Otto Melle Ralph Ansel Ward Victor Otterbein Weidler Ivan Lee Holt William Walter Peele

1922 1922 1924 1924 1924 1924 1924 1925 1926 1926 1928 1928 1928 1929 1929 1930 1930 1930 1930 1930 1930 1930 1932 1932 1932 1934 1934 1935 1936 1936 1936 1936 1936 1936 1936 1937 1938 1938 1938

Clare Purcell Charles Claude Selecman John Lloyd Decell William Clyde Martin William Turner Watkins James Henry Straughn John Calvin Broomfield William Alfred Carroll Hughes Lorenzo Houston King Bruce Richard Baxter Shot Kumar Mondol Clement Daniel Rockey Enrique Carlos Balloch Z. T. Kaung Wen Yuan Chen George Carleton Lacy Fred L. Dennis Dionisio Deista Alejandro Fred Pierce Corson Walter Earl Ledden Lewis Oliver Hartman Newell Snow Booth Willis Jefferson King Robert Nathaniel Brooks Edward Wendall Kelly William Angie Smith Paul Elliott Martin Costen Jordan Harrell Paul Neff Garber Charles Wesley Brashares Schuyler Edward Garth Arthur Frederick Wesley John Abdus Subhan John Balmer Showers August Theodor Arvidson Johann Wilhelm Ernst Sommer John Wesley Edward Bowen Lloyd Christ Wicke John Wesley Lord 20

1938 1938 1938 1938 1938 1939 1939 1940 1940 1940 1940 1941 1941 1941 1941 1941 1941 1944 1944 1944 1944 1944 1944 1944 1944 1944 1944 1944 1944 1944 1944 1944 1945 1945 1946 1946 1948 1948 1948

UNITED METHODIST BISHOP

Dana Dawson Marvin Augustus Franklin Roy Hunter Short Richard Campbell Raines Marshall Russell Reed Harry Clifford Northcott Hazen Graff Werner Glenn Randall Phillips Gerald Hamilton Kennedy Donald Harvey Tippett Jose Labarrete Valencia Sante Uberto Barbieri Raymond Leroy Archer David Thomas Gregory Frederick Buckley Newell Edgar Amos Love Matthew Wesley Clair Jr. John Warren Branscomb Henry Bascom Watts D. Stanley Coors Edwin Edgar Voigt Francis Gerald Ensley Alsie Raymond Grant Julio Manuel Sabanes Friedrich Wunderlich Odd Arthur Hagen Ferdinand Sigg Reuben Herbert Mueller Harold Rickel Heininger Lyle Lynden Baughman Prince Albert Taylor Jr. Eugene Maxwell Frank Nolan Bailey Harmon Bachman Gladstone Hodge Hobart Baumann Amstutz Ralph Edward Dodge Mangal Singh Gabriel Sundaram Paul E. V. Shannon

1948 1948 1948 1948 1948 1948 1948 1948 1948 1948 1948 1949 1950 1950 1952 1952 1952 1952 1952 1952 1952 1952 1952 1952 1953 1953 1954 1954 1954 1954 1956 1956 1956 1956 1956 1956 1956 1956 1957

John Gordon Howard Hermann Walter Kaebnick W. Maynard Sparks Paul Murray Herrick Bowman Foster Stockwell Fred Garrigus Holloway William Vernon Middleton William Ralph Ward Jr. James Kenneth Mathews Oliver Eugene Slater William Kenneth Pope Paul Vernon Galloway Aubrey Grey Walton Kenneth Wilford Copeland Everett Walter Palmer Ralph Taylor Alton Edwin Ronald Garrison Torney Otto Nall Jr. Charles Franklin Golden Noah Watson Moore Jr. Marquis LaFayette Harris James Walton Henley Walter Clark Gum Paul Hardin Jr. John Owen Smith Paul William Milhouse Pedro Ricardo Zottele James Samuel Thomas William McFerrin Stowe Walter Kenneth Goodson Dwight Ellsworth Loder Robert Marvin Stuart Edward J. Pendergrass Jr. Thomas Marion Pryor Homer Ellis Finger Jr. Earl Gladstone Hunt Jr. Francis Enmer Kearns Lance Webb Escrivao Anglaze Zunguze 21

1957 1958 1958 1958 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1960 1962 1964 1964 1964 1964 1964 1964 1964 1964 1964 1964 1964 1964

UNITED METHODIST BISHOP

Robert Fielden Lundy Harry Peter Andreassen John Wesley Shungu Alfred Jacob Shaw Prabhakar C. B. Balaram Stephen Trowen Nagbe Franz Werner Sch채fer Benjamin I. Guansing Lineunt Scott Allen Paul Arthur Washburn Carl Ernst Sommer David Frederick Wertz Alsie Henry Carleton Roy Calvin Nichols Arthur James Armstrong William Ragsdale Cannon Abel Tendekayi Muzorewa Cornelio M. Ferrer Paul Locke A. Granadosin Joseph R. Lance Ram Dutt Joshi Eric Algernon Mitchell Federico Jose Pagura Armin E. H채rtel Ole Edvard Borgen Finis Alonzo Crutchfield Jr. Joseph Hughes Yeakel Robert E. Goodrich Jr. Carl Julian Sanders Ernest T. Dixon Jr. Don Wendell Holter Wayne K. Clymer Joel Duncan McDavid Edward Gonzalez Carroll Jesse Robert DeWitt James Mase Ault John B. Warman Mack B. Stokes Jack Marvin Tuell

1964 1964 1964 1965 1965 1965 1966 1967 1967 1968 1968 1968 1968 1968 1968 1968 1968 1968 1968 1968 1968 1969 1969 1970 1970 1972 1972 1972 1972 1972 1972 1972 1972 1972 1972 1972 1972 1972 1972

Melvin E. Wheatley Jr. Edward Lewis Tullis Frank Lewis Robertson Wilbur Wong Yan Choy Robert McGrady Blackburn Emilio J. M. de Carvalho Fama Onema Mamidi Elia Peter Bennie de Quency Warner J. Kenneth Shamblin Alonzo Monk Bryan Kenneth William Hicks James Chess Lovern Leroy Charles Hodapp Edsel Albert Ammons C. Dale White Ngoy Kimba Wakadilo Almeida Penicela LaVerne D. Mercado Hermann Ludwig Sticher Shantu Kumar A. Parmar Thomas Syla Bangura John Alfred Ndoricimpa William Talbot Handy Jr. John Wesley Hardt Benjamin Ray Oliphint Louis Wesley Schowengerdt Melvin George Talbert Paul Andrews Duffey Edwin Charles Boulton John William Russell Fitz Herbert Skeete George Willis Bashore Roy Clyde Clark William Boyd Grove Emerson Stephen Colaw Marjorie Swank Matthews Carlton Printess Minnick Jr Calvin Dale McConnell 22

1972 1972 1972 1972 1972 1972 1972 1972 1973 1976 1976 1976 1976 1976 1976 1976 1976 1976 1976 1977 1979 1979 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980

UNITED METHODIST BISHOP

Kainda Katembo Emerito P. Nacpil Arthur Flumo Kulah Felton Edwin May Ernest A. Fitzgerald R. Kern Eutsler J. Woodrow Hearn Walter L. Underwood Richard B. Wilke J. Lloyd Knox Neil L. Irons Roy Isao Sano Lewis Bevel Jones III Forrest C. Stith Ernest W. Newman Woodie W. White Robert Crawley Morgan David J. Lawson Elias Gabriel Galvan Rueben Philip Job Leontine T. Kelly Judith Craig R체diger Rainer Minor Jose Castro Gamboa Jr. Thomas Barber Stockton Harold Hasbrouck Hughes Jr. Richard Carl Looney Robert Hitchcock Spain Susan Murch Morrison R. Sheldon Duecker Joseph Benjamin Bethea William B. Oden Bruce P. Blake Charles Wilbourne Hancock Clay Foster Lee Jr. Sharon A. Brown Christopher Dan E. Solomon William B. Lewis William W. Dew Jr.

1980 1980 1980 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1984 1986 1986 1988 1988 1988 1988 1988 1988 1988 1988 1988 1988 1988 1988 1988 1988 1988

Moises Domingos Fernandes Joao Somane Machado Walter Klaiber Heinrich Bolleter Hans V채xby Alfred Lloyd Norris Joe Allen Wilson Robert Eugene Fannin Amelia Ann B. Sherer Albert Frederick Mutti Raymond Harold Owen Joel Neftali Martinez Donald Arthur Ott Kenneth Lee Carder Hae Jong Kim William Wesley Morris Marshall LeRoy Meadors Jr. Charles Wesley Jordan Sharon Zimmerman Rader S. Clifton Ives Mary Ann Swenson Done Peter Dabale Joseph Humper Christopher Jokomo Daniel C. Arichea Jr. Benjamin Gutierrez G. Lindsey Davis Joseph E. Pennel Jr.

Charlene Payne Kammerer Alfred Johnson Cornelius L. Henderson Susan Wolfe Hassinger J. Lawrence McCleskey Ernest S. Lyght Janice Riggle Huie Marion M. Edwards C. Joseph Sprague Peter D. Weaver Jonathan D. Keaton 23

1988 1988 1989 1989 1989 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1992 1994 1994 1996 1996 1996 1996 1996 1996 1996 1996 1996 1996 1996 1996 1996

UNITED METHODIST BISHOP

Ray W. Chamberlain, Jr. John L. Hopkins Michael J. Coyner Edward W. Paup Ntambo Nkulu Ntanda Larry M. Goodpaster Rhymes H. Moncure Jr. Beverly J. Shamana Violet L. Fisher Gregory Vaughn Palmer William W. Hutchinson B. Michael Watson D. Max Whitfield Benjamin Roy Chamness Linda Lee James R. King Bruce R. Ough Warner H. Brown Jr. José Quipungo Gaspar Joao Domingos Leo A. Soriano Benjamin A. Justo John G. Innis Øystein Olsen Timothy W. Whitaker Solito K. Toquero Marcus Matthews Sudarshana Devadhar Jeremiah J. Park Hope Morgan Ward William H. Willimon James E. Swanson Sr Hee-soo-Jung Robert E. Hayes Jr Alfred W. Gwinn Jr John R. Schol Richard J. Wills Jr Robert C. Schnase Deborah L. Kiesey

1996 1996 1996 1996 1996 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2000 2001 2001 2001 2004 2004 2004 2004 2004 2004 2004 2004 2004 2004 2004 2004 2004

Jane Allen Middleton Thomas J. Bickerton Scott J. Jones Charles N. Crutchfield Robert T. Hoshibata Mary Virginia Taylor Sally Dyck Minerva G. Carcaño Eben K. Nhiwatiwa Hans Växby

David K. Yemba Rosemarie J. Wenner

Benjamin Boni Patrick Ph. Streiff

Daniel A. Wandabula Kefas K. Mavula Paul Lee Leeland

Wilbert Earl Bledsoe

Peggy A. Johnson

John Michael Lowry

Julius Calvin Trimble

Grant J. Hagiya James E. Dorff Elaine J. W. Stanovsky Joaquina Filipe Nhanala Christian Alsted

24

2004 2004 2004 2004 2004 2004 2004 2004 2004 2005 2005 2005 2005 2005 2006 2007 2008 2008 2008 2008 2008 2008 2008 2008 2008 2009

HISTORICAL STATEMENT On April 23, 1968, The United Methodist Church was created when Bishop Reuben H. Mueller, representing The Evangelical United Brethren Church, and Bishop Lloyd C. Wicke of The Methodist Church joined hands at the constituting General Conference in Dallas, Texas. With the words, “Lord of the Church, we are united in Thee, in Thy Church and now in The United Methodist Church,” the new denomination was given birth by two churches that had distinguished histories and influential ministries in various parts of the world.

Theological traditions steeped in the Protestant Reformation and Wesleyanism, similar ecclesiastical structures, and relationships that dated back almost two hundred years facilitated the union. In the Evangelical United Brethren heritage, for example, Philip William Otterbein, the principal founder of the United Brethren in Christ, assisted in the ordination of Francis Asbury to the superintendency of American Methodist work. Jacob Albright, through whose religious experience and leadership the Evangelical Association was begun, was nurtured in a Methodist class meeting following his conversion.

Roots, 1736–1816 The United Methodist Church shares a common history and heritage with other Methodist and Wesleyan bodies. The lives and ministries of John Wesley (1703– 1791) and of his brother, Charles (1707–1788), mark the origin of their common roots. Both John and Charles were Church of England missionaries to the colony of Georgia, arriving in March 1736. It was their only occasion to visit America.

Their mission was far from an unqualified success, and both returned to England disillusioned and discouraged, Charles in December 1736, and John in February 1738.

Both of the Wesley brothers had transforming religious experiences in May 1738.

John’s heart “was strangely warmed” at a prayer meeting on Aldersgate Street in London. In the years following, the Wesleys succeeded in leading a lively renewal movement in the Church of England. As the Methodist movement grew, 25

HISTORICAL STATEMENT

it became apparent that their ministry would spread to the American colonies as some Methodists made the exhausting and hazardous Atlantic voyage to the New World.

Organized Methodism in America began as a lay movement. Among its earliest leaders were Robert Strawbridge, an immigrant farmer who organized work about 1760 in Maryland and Virginia, Philip Embury and his cousin, Barbara Heck, who began work in New York in 1766, and Captain Thomas Webb, whose labors were instrumental in Methodist beginnings in Philadelphia in 1767. African Americans participated actively in these groundbreaking and formational initiatives though much of that contribution was acknowledged without much biographical detail.

To strengthen the Methodist work in the colonies, John Wesley sent two of his lay preachers, Richard Boardman and Joseph Pilmore, to America in 1769. Two years later Richard Wright and Francis Asbury were also dispatched by Wesley to undergird the growing American Methodist societies. Francis Asbury became the most important figure in early American Methodism. His energetic devotion to the principles of Wesleyan theology, ministry, and organization shaped Methodism in America in a way unmatched by any other individual. In addition to the preachers sent by Wesley, some Methodists in the colonies also answered the call to become lay preachers in the movement.

The first conference of Methodist preachers in the colonies was held in Philadelphia in 1773. The ten who attended took several important actions. They pledged allegiance to Wesley’s leadership and agreed that they would not administer the sacraments because they were laypersons. Their people were to receive the sacraments of baptism and the Lord’s Supper at the local Anglican parish church. They emphasized strong discipline among the societies and preachers. A system of regular conferences of the preachers was inaugurated similar to those Wesley had instituted in England to conduct the business of the Methodist movement.

The American Revolution had a profound impact on Methodism. John Wesley’s Toryism and his writings against the revolutionary cause did not enhance the image of Methodism among many who supported independence. Furthermore, a number of Methodist preachers refused to bear arms to aid the patriots.

When independence from England had been won, Wesley recognized that changes were necessary in American Methodism. He sent Thomas Coke to America to 26

HISTORICAL STATEMENT

superintend the work with Asbury. Coke brought with him a prayer book titled The Sunday Service of the Methodists in North America, prepared by Wesley and incorporating his revision of the Church of England’s Thirty-Nine Articles of Religion. Two other preachers, Richard Whatcoat and Thomas Vasey, whom Wesley had ordained, accompanied Coke. Wesley’s ordinations set a precedent that ultimately permitted Methodists in America to become an independent church.

In December 1784, the famous Christmas Conference of preachers was held in Baltimore at Lovely Lane Chapel to chart the future course of the movement in America, a gathering that organized the movement as The Methodist Episcopal Church in America. Most of the American preachers attended, probably including two African Americans, Harry Hosier and Richard Allen. The conference took a forceful stand against slavery and made that witness a featured commitment in the new church’s Discipline. Regrettably the church steadily retreated from that courageous stand.

In the years following the Christmas Conference, The Methodist Episcopal Church published its first Discipline (1785), adopted a quadrennial General Conference, the first of which was held in 1792, drafted a Constitution in 1808, refined its structure, established a publishing house, and became an ardent proponent of revivalism and the camp meeting.

As The Methodist Episcopal Church was in its infancy, two other churches were being formed. In their earliest years they were composed almost entirely of German-speaking people. The first was founded by Philip William Otterbein (1726–1813) and Martin Boehm (1725–1812). Otterbein, a German Reformed pastor, and Boehm, a Mennonite, preached an evangelical message and experience similar to the Methodists. In 1800 their followers formally organized the Church of the United Brethren in Christ. A second church, The Evangelical Association, was begun by Jacob Albright (1759–1808), a Lutheran farmer and tilemaker in eastern Pennsylvania who had been converted and nurtured under Methodist teaching. The Evangelical Association was officially organized in 1803. These two churches were to unite with each other in 1946 and with The Methodist Church in 1968 to form The United Methodist Church.

By the time of Asbury’s death in March 1816, Otterbein, Boehm, and Albright had also died. The churches they nurtured had survived the difficulties of early life and were beginning to expand numerically and geographically.

27

HISTORICAL STATEMENT

The Churches Grow, 1817–1843 The Second Great Awakening was the dominant religious development among Protestants in America in the first half of the nineteenth century. Through revivals and camp meetings sinners were brought to an experience of conversion. Circuit riding preachers and lay pastors knit them into a connection. This style of Christian faith and discipline was very agreeable to Methodists, United Brethren, and Evangelicals, who favored its emphasis on the experiential. The memberships of these churches increased dramatically during this period. The number of preachers serving them also multiplied significantly.

Lay members and preachers were expected to be seriously committed to the faith.

Preachers were not only to possess a sound conversion and divine calling but were also to demonstrate the gifts and skills requisite for an effective ministry. Their work was urgent and demanding. The financial benefits were meager. But, as they often reminded one another, there was no ore important work than theirs.

The deep commitment of the general membership was exhibited in their willingness to adhere to the spiritual disciplines and standards of conduct outlined by their churches. Methodists, for example, were to be strictly guided by a set of General Rules adopted at the Christmas Conference of 1784 and still printed in United Methodism’s Book of Discipline. They were urged to avoid evil, to do good, and to use the means of grace supplied by God. Membership in the church was serious business. There was no place for those whom Wesley called the “almost Christians.”

The structure of the Methodist, United Brethren, and Evangelical Association churches allowed them to function in ways to support, consolidate, and expand their ministries. General Conferences, meeting quadrennially, proved sufficient to set the main course for the church. Annual Conferences under episcopal leadership provided the mechanism for admitting and ordaining clergy, appointing itinerant preachers to their churches, and supplying them with mutual support.

Local churches and classes could spring up wherever a few women and men were gathered under the direction of a class leader and were visited regularly by the circuit preacher, one who had a circuit of preaching placed under his care. This system effectively served the needs of city, town, village, or frontier outpost. The churches were able to go to the people wherever they settled.

The earlier years of the nineteenth century were also marked by the spread of the Sunday school movement in America. By 1835 Sunday schools were encouraged 28

HISTORICAL STATEMENT

in every place where they could be started and maintained. The Sunday school became a principal source of prospective members for the church.

The churches’ interest in education was also evident in their establishment of secondary schools and colleges. By 1845 Methodists, Evangelicals, and United Brethren had also instituted courses of study for their preachers to ensure that they had a basic knowledge of the Bible, theology, and pastoral ministry.

To supply their members, preachers, and Sunday schools with Christian literature, the churches established publishing operations. The Methodist Book Concern, organized in 1789, was the first church publishing house in America.

The Evangelical Association and United Brethren also authorized the formation of publishing agencies in the early nineteenth century. From the presses of their printing plants came a succession of hymnals, Disciplines, newspapers, magazines, Sunday school materials, and other literature to nurture their memberships.

Profits were usually designated for the support and welfare of retired and indigent preachers and their families.

The churches were also increasingly committed to missionary work. By 1841 each of them had started denominational missionary societies to develop strategies and provide funds for work in the United States and abroad. John Stewart’s mission to the Wyandots marked a beginning of the important presence of Native Americans in Methodism.

The founding period was not without serious problems, especially for the Methodists. Richard Allen (1760–1831), an emancipated slave and Methodist preacher who had been mistreated because of his race, left the church and in 1816 organized The African Methodist Episcopal Church. For similar reasons, The African Methodist Episcopal Zion Church was begun in 1821. In 1830 another rupture occurred in The Methodist Episcopal Church. About 5,000 preachers and laypeople left the denomination because it would not grant representation to the laity or permit the election of presiding elders (district superintendents). The new body was called The Methodist Protestant Church. It remained a strong church until 1939, when it united with The Methodist Episcopal Church and The Methodist Episcopal Church, South, to become The Methodist Church.

The Slavery Question and Civil War, 1844–1865 John Wesley was an ardent opponent of slavery. Many of the leaders of early American Methodism shared his hatred for this form of human bondage. The United Brethren in Christ took a strong stand against slavery, as church members 29

HISTORICAL STATEMENT

could not sell a slave, and by 1837 ruled that slave owners could not continue as members. As the nineteenth century progressed, it became apparent that tensions were deepening in Methodism over the slavery question. In this matter, as in so many others, Methodism reflected a national ethos because it was a church with a membership that was not limited to a region, class, or race. Contention over slavery would ultimately split Methodism into separate northern and southern churches.

The slavery issue was generally put aside by The Methodist Episcopal Church until its General Conference in 1844, when the pro-slavery and anti-slavery factions clashed. Their most serious conflict concerned one of the church’s five bishops, James O. Andrew, who had acquired slaves through marriage. After acrimonious debate the General Conference voted to suspend Bishop Andrew from the exercise of his episcopal office so long as he could not, or would not, free his slaves. A few days later dissidents drafted a Plan of Separation, which permitted the annual conferences in slaveholding states to separate from The Methodist Episcopal Church in order to organize their own ecclesiastical structure. The Plan of Separation was adopted, and the groundwork was prepared for the creation of The Methodist Episcopal Church, South.

Delegates from the southern states met in Louisville, Kentucky, in May 1845, to organize their new church. Their first General Conference was held the following year in Petersburg, Virginia, where a Discipline and hymnbook were adopted.

Bitterness between northern and southern Methodists intensified in the years leading to Abraham Lincoln’s election in 1860 and then through the carnage of the Civil War. Each church claimed divine sanction for its region and prayed fervently for God’s will to be accomplished in victory for its side.

Reconstruction, Prosperity, and New Issues, 1866–1913 The Civil War dealt an especially harsh blow to The Methodist Episcopal Church, South. Its membership fell to two-thirds its pre-war strength. Many of its churches lay in ruins or were seriously damaged. A number of its clergy had been killed or wounded in the conflict. Its educational, publishing, and missionary programs had been disrupted. Yet new vitality stirred among southern Methodists, and over the next fifty years its membership grew fourfold to more than two million.

The African American membership of The Methodist Episcopal Church, South, had declined significantly during and after the war. In 1870 its General Conference voted to transfer all of its remaining African American constituency to a new 30

HISTORICAL STATEMENT

church. The Colored Methodist Episcopal Church (now called The Christian Methodist Episcopal Church) was the product of this decision.

It was during this period that Alejo Hernandez became the first ordained Hispanic preacher in Methodism, although Benigno Cardenas had preached the Methodist message in Spanish in Santa Fe, New Mexico, as early as 1853.

The Methodist Episcopal Church did not suffer as harshly as southern Methodism did during the war. By the late 1860s it was on the verge of major gains in membership and new vigor in its program. Between 1865 and 1913 its membership also registered a 400 percent increase to about four million. Methodist Protestants, United Brethren, and Evangelicals experienced similar growth. Church property values soared, and affluence reflected generally prosperous times for the churches. Sunday schools remained strong and active. Publishing houses maintained ambitious programs to furnish their memberships with literature. Higher educational standards for the clergy were cultivated, and theological seminaries were founded.

Mission work, both home and overseas, was high on the agendas of the churches.

Home mission programs sought to Christianize the city as well as the Native American. Missionaries established schools for former slaves and their children.

Missions overseas were effective in Asia, Europe, Africa, and Latin America.

Women formed missionaries societies that educated, recruited, and raised funds for these endeavors. Missionaries like Isabella Thoburn, Susan Bauernfeind, and Harriett Brittan, and administrators like Bell Harris Bennett and Lucy Rider Meyer, motivated thousands of church women to support home and foreign missions.

Significant Methodist ministries among Asian Americans were instituted during this period, especially among Chinese and Japanese immigrants. A Japanese layman, Kanichi Miyama, was ordained and given full clergy rights in California in 1887.

Two critical issues that caused substantial debate in the churches during this period were lay representation and the role of women. First, should laity be given a voice in the General Conference and the annual conference? The Methodist Protestants had granted the laity representation from the time they organized in 1830. The clergy in The Methodist Episcopal Church, The Methodist Episcopal Church, South, The Evangelical Association, and the Church of the United 31

HISTORICAL STATEMENT

Brethren in Christ were much slower in permitting the laity an official voice in their affairs. All finally granted lay people voting privileges in their General and annual conferences with the exception of The Methodist Episcopal Church, which did not grant this right in annual conference decisions before the 1939 union. Even more contentious was the question of women’s right to ordination and eligibility for lay offices and representation in the church. The United Brethren General Conference of 1889 approved ordination for women, but The Methodist Episcopal Church and The Methodist Episcopal Church, South, did not grant full clergy rights until well after their reunion in 1939. The Evangelical Association never ordained women. Laity rights for women were also resisted.

Women were not admitted as delegates to the General Conferences of The Methodist Protestant Church until 1892, the United Brethren until 1893, The Methodist Episcopal Church until 1904, and The Methodist Episcopal Church, South, until 1922.

The period between the Civil War and World War I also was marked by other theological developments and controversies. The holiness movement, the rise of liberal theology, and the Social Gospel movement were sources of considerable theological debate. The Methodist Episcopal Church demonstrated its regard for social issues by adopting a Social Creed at its 1908 General Conference. Social problems were also a spur in the movement toward ecumenism and interchurch cooperation. Each of the denominations now included in The United Methodist Church became active in the Federal Council of Churches, the first major ecumenical venture among American Protestants. The era closed with the world on the threshold of a great and horrible war.

World War and More Change, 1914–1939 In the years immediately prior to World War I, there was much sympathy in the churches for negotiation and arbitration as visible alternatives to international armed conflict. Many church members and clergy openly professed pacifism.

However, when the United States officially entered the war in 1917, pacifism faded. The antecedent churches of United Methodism were not unlike other American denominations in expressing their national loyalties.

When the war ended, the churches were again free to expend their energies in other directions. One of their perennial concerns was temperance, and they were quick to recognize it among their highest priorities. They published and distributed large amounts of temperance literature. Members were asked to pledge that 32

HISTORICAL STATEMENT

they would abstain from alcoholic beverages. The United Methodist Church still encourages such abstinence.

There was significant theological ferment during this period. Liberal Protestant theology, an important school of thought in the late nineteenth and early twentieth centuries, was questioned. It was attacked by a militant fundamentalism and later by neo-orthodoxy, which accused it of undermining the very essence of the Christian message. Since all three of these theological parties—liberal, fundamentalist, and neo-orthodox—were well represented in the forerunners of United Methodism, it is not surprising that heated doctrinal disputes were present in these churches.

Despite the internal theological differences that the churches experienced, they continued to cooperate with other denominations and acted to heal schisms that had taken place earlier in their own histories. For example, a division that had occurred in The Evangelical Association in 1894 was repaired in 1922, when two factions united as The Evangelical Church. A more important union, at least by statistical measurement, took place among three Methodist bodies—The Methodist Episcopal Church, The Methodist Protestant Church, and The Methodist Episcopal Church, South. Representatives of these churches began meeting in 1916 to forge a plan of union. By the 1930s their proposal included partitioning the united church into six administrative units called jurisdictions. Five of these were geographical; the sixth, the Central Jurisdiction, was racial. It included African American churches and annual conferences wherever they were geographically located in the United States. African American Methodists and some others were troubled by this prospect and opposed the plan of a racially segregated jurisdiction.

The majority of Methodist Protestants favored the union, although it meant accepting episcopal government, which they had not had since their church was organized in 1830. Following overwhelming approvals at the General Conferences and annual conferences of the three churches, they were united in April 1939, into The Methodist Church. At the time of its formation the new church included 7.7 million members.

Movement Toward Union, 1940–1967 Although Methodists, Evangelicals, and United Brethren each had published strong statements condemning war and advocating peaceful reconciliation among the nations, the strength of their positions was largely lost with American involve33

HISTORICAL STATEMENT

ment in the hostilities of World War II. Nevertheless, throughout the war many churches continued to express their disdain for violence and their support for conscientious objection.

As the war ended, the churches actively worked to secure world peace and order.

Many laypeople, pastors, bishops, and church agencies supported the establishment of a world organization to serve as a forum for the resolution of international social, economic, and political problems. In April 1945, their labors contributed to the founding of the United Nations.

During this era, 1940–1967, there were at least three other important matters that occupied the attention of the churches that now compose United Methodism. First, they maintained their concern for ecumenicity and church union. On November 16, 1946, in Johnstown, Pennsylvania, The Evangelical Church and The United Brethren Church were united into The Evangelical United Brethren Church, after twenty years of negotiation. At the time of union, the new church included about 700,000 members. The Methodist Church was also interested in closer ties with other Methodist and Wesleyan bodies. In 1951 it participated in the formation of the World Methodist Council, successor to the Ecumenical Methodist Conferences that were begun in 1881. As expressions of their wider ecumenical commitment, Methodists and the Evangelical United Brethren became active members of the World Council of Churches, founded in 1948, and the National Council of Churches, founded in 1950. These assemblies provided a means for their members to engage in cooperative mission and other ministries.

The two churches also cooperated with seven other Protestant denominations in forming the Consultation on Church Union in 1960.

Second, the churches demonstrated growing uneasiness with the problem of racism in both the nation and the church. Many Methodists were especially disturbed by the manner in which racial segregation was built into the fabric of their denominational structure. The Central Jurisdiction was a constant reminder of racial discrimination. Proposals to eliminate the Central Jurisdiction were introduced at the General Conferences from 1956 to 1966. Finally, plans to abolish the Central Jurisdiction were agreed upon with the contemplated union with the Evangelical United Brethren in 1968, although a few African American annual conferences continued for a short time thereafter.

Third, clergy rights for women were debated by the churches. The issue was especially critical in the creation of The Evangelical United Brethren Church.

34

HISTORICAL STATEMENT

The Evangelical Church had never ordained women. The United Brethren had ordained them since 1889. In order to facilitate the union of these two churches, the United Brethren accepted the Evangelical practice, and women lost their right to ordination. Methodists debated the issue for several years after their unification in 1939. Full clergy rights for women were finally granted in 1956, but it took a decade more before the number of women in seminaries and pulpits began to grow significantly. When Methodists and the Evangelical United Brethren united in 1968, the right of women to full clergy status was included in the plan of union.

As this period ended, negotiations between The Methodist Church and The Evangelical United Brethren Church were proceeding toward their anticipated union into The United Methodist Church.

Developments and Changes Since 1968 When The United Methodist Church was created in 1968, it had approximately 11 million members, making it one of the largest Protestant churches in the world.

Since its birth, United Methodism has experienced a number of changes in its life and structure. It has become increasingly aware of itself as a world church with members and conferences in Africa, Asia, Europe, and the United States. While its membership in Europe and the United States has declined noticeably since 1968, membership in Africa and Asia has grown significantly.

An increasing number of women have been admitted to the ordained ministry, appointed to the district superintendency, elected to positions of denominational leadership, and consecrated as bishops. In 1980 Marjorie Matthews was the first woman elected to the Church’s episcopacy.

The Church has endeavored to become a community in which all persons, regardless of racial or ethnic background, can participate in every level of its connectional life and ministry.

United Methodism has struggled with a number of critical issues. It has created and refined theological and mission statements. It has discussed and acted on matters of social importance such as nuclear power and world peace, human sexuality, the environment, abortion, AIDS, evangelism, and world mission.

35

HISTORICAL STATEMENT

The Church has been concerned with the faithfulness and vitality of its worship.

It published a hymnal in 1989, which included a new Psalter and revised liturgies for baptism, the Lord’s Supper, weddings, and funerals. Its 1992 General Conference authorized a new Book of Worship. A Spanish language hymnal, Mil Voces Para Celebrar, was published in 1996. A Korean language hymnal, Come, let Us Worship: The Korean-English United Methodist Hymnal, was published in 2000.

The United Methodist Church represents the confluence of three streams of tradition: Methodism, the Church of the United Brethren in Christ, and The Evangelical Association. With other churches that are also members of the body of Christ, it humbly and gratefully offers up its praise to God through Jesus Christ and the Holy Spirit for creating and sustaining grace. It seeks further grace as its ministers to the world.

36

METHODISM IN NORTHERN EUROPE & EURASIA

The first work of the Methodist Church in Scandinavia took place in Stockholm as an outreach of British Methodism. In 1830-42 Scottish Methodist pastor George Scott ran a rather comprehensive operation, which had a decided influence upon what became to be the Free Church life in Sweden. George Scott's activities broke down due to opposition of a dramatic nature.

There were strife and great changes in the Northern European Countries. The increased population could no longer be supported agriculturally or incorporated into the new industries of the growing cities. Health and welfare standards were low, and social needs were great. Radical changes in society created a longing for the better living conditions to be found in America. Likewise, many became occupied with the search for help in spiritual values.

The arrival of the Methodist Church to Northern Europe was linked to immigration across the Atlantic, particularly to seamen who sailed to America. In the 1830's and the decades to follow, all Protestant denominations in United States were influenced by the Second Great Awakening. Concurrently, immigration from the countries of Northern Europe to America began, growing at a massive rate up to the turn of the century. In the 1830's and 40's the first Scandinavianspeaking Methodist Churches were established in the United States, and conferences were eventually organized, utilizing the Scandinavian languages in worship services, newsletters, books and all matters of administration.

Bethel Ship John Wesley At the initiative of a Swedish sailor, a seaman's church was established in New York in 1832 in order to serve the harbour’s sailors and to bring the gospel to the many emigrants there. The floating church – “Bethel Ship John Wesley" – became a significant instrument in bringing Methodism to the Nordic residents.

37

METHODISM IN NORTHERN EUROPE & EURASIA

Olaf Gustaf HedstrĂśm, of Sweden, led the mission in New York harbour for over 30 years, beginning in 1845. Many seamen and emigrants who had experienced conversion carried the Methodist revival with them to other parts of the United States, as well as to their home countries in Northern Europe.

Norway In Norway, the story of Methodism began with seaman Ole Peter Petersen's preaching in 1849 and the years ahead. In 1851, O.P. Petersen established the Norwegian-Danish Methodist Church in America. In 1856, Danish-American Christian Willerup was sent to Scandinavia as a superintendent in order to lead the church, which had emerged spontaneously. The first Methodist church was founded during the same year, thereby making the establishment of the Methodist Church in Norway a reality. In 1876 the church in Norway received status as an Annual Conference. There were 29 pastors, 19 congregations and 2,798 members, and the conference got it's own superintendent, Martin Hansen.

Denmark During a family visit to Copenhagen, Christian Willerup began public meetings. In 1856, when he was sent to Scandinavia as a superintendent, the work took shape and was launched. The first congregation was established in 1859, and in 1865 the church received official approval by the state, according to The Royal Constitution. It was first in 1911 that Methodism in Denmark had grown substantially enough to receive status as an Annual Conference. At the time there were 53 pastors, 27 congregations, 127 preaching stations and 3,634 members.

Sweden Various Methodist preachers operated in Sweden in the 1850's. This led to the establishment of the Methodist Church in Sweden in 1868. The work grew rapidly, and in 1876, the church was able to form as an independent Annual Conference with 55 pastors, 97 congregations, 249 preaching stations and 4,123 members.

During the same year, the church received official approval by the state as an independent church. Victor Witting was appointed superintendent in Sweden.

Finland and Russia On the Finnish side of the Bay of Bothnia, Methodist preaching began to be heard by 1859 and the years to follow. Gustaf Lervik, a coxswain who had returned to his homeland, began to preach in his home country after being converted aboard the Bethel Ship in New York. Later, the Bärlund brothers joined in as preachers. In the 1880's, impulses from Sweden led to a new start for Method38

METHODISM IN NORTHERN EUROPE & EURASIA

ism in Finland, and the first congregation was established in 1881. Methodism in Finland fell in under the Sweden Annual Conference and had status as a district under the leadership of superintendent B.A. Carlsen. In 1887 the first Finnishspeaking congregations arose, and two years later B.A. Carlsen established a mission to Russia, with meetings held in St. Petersburg, leading shortly thereafter to congregational development. The Czar, who at the time ruled both Russia and Finland, gave official approval in 1892 to the Methodist Church in both states.

In light of the situation, the Sweden Annual Conference organized "The mission in Finland and St. Petersburg" during the same year. In 1907, German-American Dr. George A. Simons (son of Frisian immigrants from Sylt, in Schleswig) was appointed as superintendent in St. Petersburg. The link to Sweden weakened, and under his leadership the work developed rapidly with ramifications for Russia and Estonia. The Bolshevik Revolution in 1917 put a stop to all possibilities for church growth, yet, in spite of opposition, the work continued into the 1920's.

The Methodist Church in Finland gathered for the first time as an independent Annual Conference in 1911. The church had 1,568 members. In keeping with the development in Finland after its independence, the work was separated in a Swedish-speaking and a Finnish-speaking conference in 1923. Finnish-speaking Methodism suffered greatly during World War II, since 60% of its members lived in regions that were incorporated into the Soviet Union.

The Baltic Countries Methodism in the Baltic Countries can be traced back to the beginning of the 1900's. From the north, Methodism traveled from St. Petersburg to Saaremaa (Ösel) and the Estonian mainland. From the south, the inspiration came from German Methodism, partly from the Methodist Church and partly from the Evangelical Association and The Christian Brethren Church. At the time of World War II the Evangelical Association and Brethren Church in Lithuania and Latvia were connected with Germany via the Königsberg District, while the Methodist Church's ties were with the Nordic Countries. In Estonia, Methodist preaching began early enough (1907) so that the first congregation could be established in 1908. Vassili Täht and Karl Kuum, who were sent by the Methodists in St. Petersburg, were integral in starting up the Methodist congregation in Kuressaare, in Saaremaa. The Northwest German Conference appointed the first Methodist minister to service in Kaunas, Lithuania in 1905. In 1900, Pastor Heinrich Ramke of Königsberg had already preached in Kaunas, and during his stay discovered that a group in Kaunas, over several years, had been in contact with the Methodist Publishing House in Bremen. In 1911, the first church building was built in Kaunas, which was the first Methodist edifice built in the Baltics. The 39

METHODISM IN NORTHERN EUROPE & EURASIA

Evangelical Association from the Kรถnigsberg District started evangelistic work in Riga, the capital of Latvia, in 1908, with the establishment of the first church in 1912. >From this point, the work developed into the formation of congregations in Kuldiga and Liepaja. German Methodism started work in Riga with the appointment of George R. Durdis in 1910. This led to the establishment of the first Methodist church in Riga in 1912. In 1911, the Methodists came into contact with the Moravian Brethren missionary Alfred Freiberg, who had founded the congregation in Liepaja, which in turn became a Methodist church.

The three Baltic Countries attained independence after World War I, and the work developed rapidly, with American support. Riga became the centre for Methodism in the Baltics with the establishment of a theological seminary and residence for superintendent Dr. George A. Simons. In 1924, there were 47 Methodist pastors in the Baltics: 24 in Estonia, 15 in Latvia and 8 in Lithuania.

The Baltic Annual Conference was organized in 1929, and each of the 3 countries received status as districts. The work in the Baltics grew, so that by 1939 there were around 3,000 registered members. During the same year, 13 Methodist pastors were registered, serving 15 congregations in Estonia, 17 Methodist pastors serving 19 congregations in Latvia, and 7 Methodist pastors serving 7 congregations in Lithuania. At that time, the Evangelical Association had 3 pastors and 3 congregations in Latvia, as well as 7 pastors and 7 congregations in Lithuania.

The Evangelical Association tallied around 1,000 members in Latvia and Lithuania.

The incorporation of the Baltic Countries into the Soviet Union after World War II was catastrophic for the Methodist Church. Systematic persecution of pastors and congregations, as well as confiscation of buildings destroyed a great deal of the work. Only Estonia was successful in maintaining the work of the church, due to notable national leaders such as Martin Prikask and Alexander Kuum, until the Baltic Countries re-established their independence in 1991. In Latvia, a small group of earlier Methodists remained, and in 1991 these contacts led to the resurrection of the United Methodist Church of Latvia, while the district was formally re-established in 1992 with three congregations. In 1995, the Methodist Church of Lithuania resumed in Kaunas and a year later in Siaulaiai. The United Methodist Church in Lithuania was formally re-established in 1996.

The work in all three Baltic Countries has been characterized by growth. New congregations are being founded, and the operations have spread from the indigenous languages and peoples to the Russian-speaking population. In Tallinn there 40

METHODISM IN NORTHERN EUROPE & EURASIA

was already a Russian-language outreach in the 1950's, and in the 1980's, the Russian-language outreach likewise commenced in various places. The Church in Estonia is an Annual Conference. In Latvia and Lithuania, Methodism has status as District Conferences within the Estonia Annual Conference, yet function by way of their registration as denominations within their respective countries and as annual conferences in praxis.

The Northern Europe Central Conference World War I weakened the connection between Europe and America, thus a substantial independence of Continental European Methodism from the Mother Church in the United States became necessary. In 1920, the General Conference decided to divide Europe into several Episcopal areas. The Northern Europe Episcopal Area, including Methodism in the Nordic Countries, was established and put under the supervisions of the Danish Bishop, Anton Bast. Though Methodism in the North European Countries was tied together historically, the new structure meant that the Church in that region, to an even greater extent, sought together and formed a fellowship in order to handle their new and greater independence. In 1924, the North Europe Episcopal Area organized as a Central Conference, and the Baltic-Slavic Annual Conference became integrated. In 1924, pastoral education for Scandinavian language candidates, which until that time took place in their respective Annual Conferences, became consolidated at the Nordic Theological Seminary, Överås, in Gothenberg. This common Nordic Seminary continued until 1971, when a theological seminary was established in Bergen for Norwegian candidates. In 2008 the Sweden Annual Conference joined the interdenominational seminary, the Stockholm Theological Seminary, THS, and the pastoral training for Methodist pastors moved from Överås to THS. Pastoral education for the Baltic Area was re-established in 1994, with the opening of the Baltic Methodist Theological Seminary in Tallinn.

Europe The Depression during the 1930's caused further weakening of the ties to the church in America. Methodism in Northern Europe belonged to the Methodist Episcopal Church, under the auspices of the General Board of Missions, but the Unity Conference of 1939 gave Methodism in Northern Europe an altered affiliation to the Mother Church. Until that time, the work in the Northern European Countries had been a branch of the Methodist Episcopal Church, similar to the work in other Central European countries. After World War I, the Methodist Episcopal Church, South had established extensive missions organizations in predominantly Roman Catholic countries, such as Belgium and several Slavic states.

41

METHODISM IN NORTHERN EUROPE & EURASIA

In addition to the two American Methodist Churches, British Methodism, also called Wesleyan Methodism, had made inroads on the European continent with outreaches in French, Italian, Spanish, Portuguese and German speaking areas.

Wesleyan Methodism was organized as part of the British Annual Conference.

Furthermore, the Methodist Church tradition was represented in force by several small churches, which were all related to the United Brethren in Christ and The Evangelical Association. A series of Church unions led to the uniting in church structure of the entire Methodist Church family on the European continent, which organically is part of the larger United Methodist Church. The United Methodist Church is, by way of her membership in the Methodist Church's World Council, part of the massive cooperation between churches in the Methodist and Wesleyan traditions.

By the end of World War II, the European continent had two Central Conferences: The German and the Northern European. In addition, there were ten Annual Conferences and two Missions Conferences, which fused together in the so-called Geneva Circle, and organized under the United Methodist Southeast Jurisdiction in the United States.

After World War II, there was an attempt to form a single European Central Conference. The attempt failed, and in 1954, a Central Conference for Central and Southern Europe was formed in addition to the Northern Europe Central Conference. The European Council of Central Conferences of the Methodist Church was founded after negotiations under the Methodist world conference in Oslo in 1966. In 1980, the name was changed to the European Council of the United Methodist Church. Plenary sessions with the British and Irish Methodist Churches led to the 1993 formation of the new European Methodist Council, where all Methodist traditions in Europe were united for the first time within the same organization. Affiliates of the European Methodist Council included:

1. The Consultative Conference of the European Methodist Churches, which commenced in 1957 2. The European Methodist Youth Council, and 3. The World Federation of Methodist and Uniting Church Women Europe, and The World Federation of Methodist and Uniting Women - Britain and Ireland.

Since World War II, the Northern Europe Central Conference has been led by bishops elected by the Central Conference itself: Theodor Arvidsson of Sweden 42

METHODISM IN NORTHERN EUROPE & EURASIA

(elected in 1946); Odd Hagen of Norway (elected 1953); Ole E. Borgen of Norway (elected 1970); Hans Växby of the Finland Swedish Conference (elected 1989); Rüdiger Minor of the East Germany Central Conference (elected 1993); Øystein Olsen of Norway (elected 2001); Hans Växby of the Finland Swedish Conference (elected 2005) and Christian Alsted of Denmark (elected 2009).

Russia After the dismantling of the Soviet Union, The General Board of Global Ministries initiated an extensive outreach, leading to the formation of congregations in several areas within Russia and The Ukraine. Some years earlier groups of Methodists arose on several places all over Eurasia, mostly as results of new contacts to Methodism in the United States. The first newly established congregations were established in 1990, in Jekateringburg and Moscow. Methodism was formally re-established in that part of the world in 1992 under the name The United Methodist Mission in The Commonwealth of Independent States, 100 years after the first recognition of the Methodist church in Russia, which took place in St. Petersburg in 1892. In 1991, Rüdiger Minor, bishop of the former East Germany Central Conference, was already appointed as Episcopal coordinator of Methodism in Eurasia. The General Conference decided in 1992 to make Eurasia an independent Episcopal Area. The General Conference authorized the Northern Europe Central Conference, which had oversight for the Methodist organization during the former Soviet countries, to elect a bishop to carry out the work in the new area. With delegates present from the Russia United Methodist churches, the Central Conference of 1993 elected and appointed Rüdiger Minor as Bishop of Eurasia, with residence in Moscow. Methodism in Eurasia was organized 1996 as a provisional Annual Conference under the name, "Russia United Methodist Church", which was confirmed by the Central Conference in Pärnu in 1997.

Pastoral education was established in Moscow in 1997. In 2001 Eurasia became an Annual Conference with full rights. The new conference consisted in 70 clergy members and 81 local churches. In 2003 the United Methodist Church in Eurasia was divided into four conferences: The Central Russia Annual Conference contented 923 members, 39 clergies and 33 local churches.

The Northwest Russia Provisional Annual Conference contented 453 members, 21 clergies and 20 local churches. The South Russia-Ukraine-Moldava Provisional Annual Conference contented 759 members, 30 clergies and 30 local churches.

The East Russia-Kazakhstan Provisional Annual Conference contented 416 members, 19 clergies and 14 local churches.

43

METHODISM IN NORTHERN EUROPE & EURASIA

The Central Conference was, for the first time, held in Moscow in 2005. Ukraine was now separated from the South Russia Provisional Annual Conference to form its own Ukraine and Moldova Provisional Annual Conference.

One Central Conference - Two Episcopal Areas United Methodism in the Nordic and Baltic Countries, as well as Eurasia is organized within one Central Conference, which is called The Northern Europe & Eurasia Central Conference. The United Methodist Church within the Central Conference includes two Episcopal Areas: The United Methodist Church, Nordic and Baltic Area The United Methodist Church, Eurasia Area.

44

Part I THE CONSTITUTION PREAMBLE The church is a community of all true believers under the Lordship of Christ. It is the redeemed and redeeming fellowship in which the Word of God is preached by persons divinely called, and the sacraments are duly administered according to Christ’s own appointment. Under the discipline of the Holy Spirit the church seeks to provide for the maintenance of worship, the edification of believers, and the redemption of the world.

The church of Jesus Christ exists in and for the world, and its very dividedness is a hindrance to its mission in that world.

The prayers and intentions of The United Methodist Church and its predecessors, The Methodist Church and The Evangelical United Brethren Church, have been and are for obedience to the will of our Lord that his people be one, in humility for the present brokenness of the Church and in gratitude that opportunities for reunion have been given.

Therefore, The United Methodist Church has adopted and amended the following Constitution.1 DIVISION ONE—GENERAL ¶ 1. Article I. Declaration of Union—The Evangelical United Brethren Church and The Methodist Church have been united into one Church. The United Methodist Church, as thus constituted, is, and shall be, the successor of the two uniting churches.2 ¶ 2. Article II. Name—The name of the Church shall be The United Methodist Church. The name of the Church may be translated freely into languages other than English as the General Conference may determine.

1 The Constitution was adopted in Chicago, Illinois, on Nov. 11, 1966, by the General Conferences of The Evangelical United Brethren Church and The Methodist Church and thereafter by the requisite vote in the annual conferences of the two churches. The Plan of Union was made effective by the Uniting Conference in Dallas, Texas, on April 23, 1968. Preamble amended 2000.

2 Amended 1984, 2000.

45

THE CONSTITUTION

¶ 3. Article III. Articles of Religion and the Confession of Faith—The Articles of Religion and the Confession of Faith of The United Methodist Church are those held by The Methodist Church and The Evangelical United Brethren Church, respectively, at the time of their uniting.3 ¶ 4. Article IV. Inclusiveness of the Church—The United Methodist Church is a part of the church universal, which is one Body in Christ. The United Methodist Church acknowledges that all persons are of sacred worth. All persons without regard to race, color, national origin, status,4 or economic condition, shall be eligible to attend its worship services, participate in its programs, receive the sacraments, upon baptism be admitted as baptized members, and upon taking vows declaring the Christian faith, become professing members in any local church in the connection.5 In The United Methodist Church no conference or other organizational unit of the Church shall be structured so as to exclude any member or any constituent body of the Church because of race, color, national origin, status or economic condition.6 ¶ 5. Article V. Racial Justice—The United Methodist Church proclaims the value of each person as a unique child of God and commits itself to the healing and wholeness of all persons. The United Methodist Church recognizes that the sin of racism has been destructive to its unity throughout its history. Racism continues to cause painful division and marginalization. The United Methodist Church shall confront and seek to eliminate racism, whether in organizations or in individuals, in every facet of its life and in society at large. The United Methodist Church shall work collaboratively with others to address concerns that threaten the cause of racial justice at all times and in all places.7 ¶ 6. Article VI. Ecumenical Relations—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: through world relationships with other Methodist churches and united churches related to The Methodist Church or The Evangelical United Brethren Church, through councils of churches, and through plans of union and covenantal relationships8 with churches of Methodist or other denominational traditions. ¶ 7. Article VII. Title to Properties—Titles to properties formerly held by9 The Evangelical United Brethren Church and The Methodist Church shall be

3 Amended 2000.

4 Amended 1992.

5 Amended 2000.

6 See Judicial Council Decisions 242, 246, 340, 351, 362, 377, 398, 594, 601, and Decisions 4

and 5, Interim Judicial Council.

7 Amended 2000.

8 Amended 1996.

9 Amended 2000.

46

DIVISION TWO—ORGANIZATION

held and administered in accordance with the Book of Discipline.10 Nothing in the Plan of Union at any time after the union is to be construed so as to require any local church or any other property owner of the former The Evangelical United Brethren Church or the former The Methodist Church to alienate or in any way change the title to property contained in its deed or deeds at the time of union and lapse of time.

DIVISION TWO—ORGANIZATION Section I. Conferences ¶ 8. Article I.—There shall be a General Conference for the entire Church with such powers, duties, and privileges as are hereinafter set forth. ¶ 9. Article II.—There shall be jurisdictional conferences for the Church in the United States of America, with such powers, duties, and privileges as are hereinafter set forth,11 provided that in The United Methodist Church there shall be no jurisdictional or central conference based on any ground other than geographical and regional division. ¶ 10. Article III.—There shall be central conferences for the church outside the United States of America and, if necessary, provisional central conferences, all with such powers, duties, and privileges as are hereinafter set forth. ¶ 11. Article IV.—There shall be annual conferences as the fundamental bodies of the Church and, if necessary, provisional annual conferences, with such powers, duties, and privileges as are hereinafter set forth.12 ¶ 12. Article V.—There shall be a charge conference for each church or charge with such powers, duties, and privileges as are hereinafter set forth.13 Section II. General Conference ¶ 13. Article I.—1. The General Conference shall be composed of not less than 600 nor more than 1,000 delegates, one half of whom shall be clergy and one half lay members, to be elected by the annual conferences. The missionary conferences shall be considered as annual conferences for the purpose of this article.14 2. Delegates shall be elected in a fair and open process by the annual conferences. Delegates may be elected by other autonomous Methodist churches if and when the General Conference shall approve concordats with such other autonomous Methodist churches for the mutual election and seating of delegates in each other’s legislative conferences.

10 Amended 1984.

11 See Judicial Council Decision 128.

12 See Judicial Council Decision 354.

13 13. See Judicial Council Decision 516.

14 Amended 1976.

47

THE CONSTITUTION

3. In the case of The Methodist Church in Great Britain, mother church of Methodism, provision shall be made for The United Methodist Church to send two delegates annually to the British Methodist Conference, and The Methodist Church in Great Britain to send four delegates quadrennially to The United Methodist General Conference, the delegates of both conferences having vote and being evenly divided between clergy and laity.15 ¶ 14. Article II.—The General Conference shall meet in the month of April or May once in four years at such time and in such place as shall be determined by the General Conference or by its duly authorized committees.

A special session of the General Conference, possessing the authority and exercising all the powers of the General Conference, may be called by the Council of Bishops, or in such other manner as the General Conference may from time to time prescribe, to meet at such time and in such place as may be stated in the call.

Such special session of the General Conference shall be composed of the delegates to the preceding General Conference or their lawful successors, except that when a particular annual conference or missionary conference16 shall prefer to have a new election it may do so.17 The purpose of such special session shall be stated in the call, and only such business shall be transacted as is in harmony with the purpose stated in such call unless the General Conference by a two-thirds vote shall determine that other business may be transacted.18 ¶ 15. Article III.—The General Conference shall fix the ratio of representation in the General, jurisdictional, and central conferences from the annual conferences, missionary conferences,19 and the provisional annual conferences, computed on a two-factor basis: (1) the number of clergy members of the annual conference and the missionary conference,20 and (2) the number of professing21 members in the annual conference and the missionary conference,22 provided that each annual conference, missionary conference,23 or provisional annual conference shall be entitled to at least one clergy and one lay delegate in the General Conference and also in the jurisdictional or central conference.24

15 15. Amended 1996.

16 Amended 1976.

17 See Judicial Council Decisions 221, 226, 228, 238, 302.

18 See Judicial Council Decision 227.

19 Amended 1976.

20 Amended 1976.

21 Amended 2000.

22 Amended 1976.

23 Amended 1976.

24 See Judicial Council Decision 403.

48

DIVISION TWO—ORGANIZATION

¶ 16. Article IV.—The General Conference shall have full legislative power over all matters distinctively connectional, and in the exercise of this power shall have authority as follows:25 1. To define and fix the conditions, privileges, and duties of Church membership, which shall in every case be without reference to race or status.26 2. To define and fix the powers and duties of elders, deacons, supply preachers, local preachers, exhorters, deaconesses, and home missioners.27 3. To define and fix the powers and duties of annual conferences, provisional annual conferences, missionary conferences and missions, and of central conferences, district conferences, charge conferences, and congregational meetings.28 4. To provide for the organization, promotion, and administration of the work of the Church outside the United States of America.29 5. To define and fix the powers, duties, and privileges of the episcopacy, to adopt a plan for the support of the bishops, to provide a uniform rule for their retirement, and to provide for the discontinuance of a bishop because of inefficiency or unacceptability.30 6. To provide and revise the hymnal and ritual of the Church and to regulate all matters relating to the form and mode of worship, subject to the limitations of the first and second Restrictive Rules.31 7. To provide a judicial system and a method of judicial procedure for the Church, except as herein otherwise prescribed.

8. To initiate and to direct all connectional enterprises of the Church and to provide boards for their promotion and administration.32 9. To determine and provide for raising and distributing funds necessary to carry on the work of the Church.33 10. To fix a uniform basis upon which bishops shall be elected by the jurisdictional conferences and to determine the number of bishops that may be elected by central conferences.34 11. To select its presiding officers from the bishops, through a committee, provided that the bishops shall select from their own number the presiding officer of the opening session.35 25 See Judicial Council Decisions 96, 232, 236, 318, 325, 544.

26 See Judicial Council Decision 558.

27 See Judicial Council Decisions 58, 313.

28 See Judicial Council Decision 411.

29 See Judicial Council Decision 182; amended 1976.

30 30. See Judicial Council Decisions 35, 114, 312, 365, 413.

31 See Judicial Council Decision 694.

32 See Judicial Council Decisions 214, 364, 411.

33 See Judicial Council Decision 30.

34 See Judicial Council Decisions 598, 735.

35 See Judicial Council Decision 126.

49

THE CONSTITUTION

12. To change the number and the boundaries of jurisdictional conferences upon the consent of a majority of the annual conferences in each jurisdictional conference involved.36 13. To establish such commissions for the general work of the Church as may be deemed advisable.

14. To secure the rights and privileges of membership in all agencies, programs, and institutions in The United Methodist Church regardless of race or status.37 15. To allow the annual conferences to utilize structures unique to their mission, other mandated structures notwithstanding.38 16. To enact such other legislation as may be necessary, subject to the limitations and restrictions of the Constitution of the Church.39 Section III. Restrictive Rules ¶ 17. Article I.—The General Conference shall not revoke, alter, or change our Articles of Religion or establish any new standards or rules of doctrine contrary to our present existing and established standards of doctrine.40 ¶ 18. Article II.—The General Conference shall not revoke, alter, or change our Confession of Faith. ¶ 19. Article III.—The General Conference shall not change or alter any part or rule of our government so as to do away with episcopacy or destroy the plan of our itinerant general superintendency. ¶ 20. Article IV.—The General Conference shall not do away with the privileges of our clergy of right to trial by a committee and of an appeal; neither shall it do away with the privileges of our members of right to trial before the church, or by a committee, and of an appeal.41 ¶ 21. Article V.—The General Conference shall not revoke or change the General Rules of Our United Societies.42 ¶ 22. Article VI.—The General Conference shall not appropriate the net income of the publishing houses, the book concerns, or the Chartered Fund to any purpose other than for the benefit of retired or disabled preachers, their spouses, widows, or widowers, and children or other beneficiaries of the ministerial pension systems.43 36 See Judicial Council Decisions 55, 56, 215.

37 See Decisions 4, 5, Interim Judicial Council; Judicial Council Decisions 427, 433, 442, 451,

540, 558, 567, 588, 594, 601.

38 See Judicial Council Decision 825; amended 1996.

39 See Judicial Council Decision 215.

40 See Judicial Council Decisions 86, 142, 243, 358, 847, 871.

41 See Judicial Council Decisions 351, 522, 557, 595, 982.

42 See Judicial Council Decisions 358, 468, 847, 871.

43 See Judicial Council Decisions 322, 330.

50

DIVISION TWO—ORGANIZATION

Section IV. Jurisdictional Conferences ¶ 23. Article I.—The jurisdictional conferences shall be composed of as many representatives from the annual conferences and missionary conferences44 as shall be determined by a uniform basis established by the General Conference. The missionary conferences shall be considered as annual conferences for the purpose of this article.45 ¶ 24. Article II.—All jurisdictional conferences shall have the same status and the same privileges of action within the limits fixed by the Constitution. The ratio of representation of the annual conferences and missionary conferences46 in the General Conference shall be the same for all jurisdictional conferences. ¶ 25. Article III.—The General Conferences shall fix the basis of representation in the jurisdictional conferences, provided that the jurisdictional conferences shall be composed of an equal number of clergy and lay delegates to be elected by the annual conferences, the missionary conferences47 and the provisional annual conferences. ¶ 26. Article IV.—Each jurisdictional conference shall meet at the time determined by the Council of Bishops or its delegated committee, each jurisdictional conference convening on the same date as the others and at a place selected by the jurisdictional committee on entertainment, appointed by its College of Bishops unless such a committee has been appointed by the preceding jurisdictional conference. ¶ 27. Article V.—The jurisdictional conferences shall have the following powers and duties and such others as may be conferred by the General Conferences: 1. To promote the evangelistic, educational, missionary, and benevolent interests of the Church and to provide for interests and institutions within their boundaries.48 2. To elect bishops and to cooperate in carrying out such plans for their support as may be determined by the General Conference.

3. To establish and constitute jurisdictional conference boards as auxiliary to the general boards of the Church as the need may appear and to choose their representatives on the general boards in such manner as the General Conference may determine.49 4. To determine the boundaries of their annual conferences, provided that there shall be no annual conference with a membership of fewer than fifty clergy in full connection, except by the consent of the General Conference.

44 Amended 1976.

45 Amended 1976.

46 Amended 1976.

47 Amended 1976.

48 See Judicial Council Decision 67.

49 See Judicial Council Decision 183.

51

THE CONSTITUTION

5. To make rules and regulations for the administration of the work of the Church within the jurisdiction, subject to such powers as have been or shall be vested in the General Conference.

6. To appoint a committee on appeals to hear and determine the appeal of a traveling preacher of that jurisdiction from the decision of a trial committee.

Section V. Central Conferences ¶ 28. Article I.—There shall be central conferences for the work of the Church outside the United States of America50 with such duties, powers, and privileges as are hereinafter set forth. The number and boundaries of the central conferences shall be determined by the Uniting Conference. Subsequently the General Conference shall have authority to change the number and boundaries of central conferences. The central conferences shall have the duties, powers, and privileges hereinafter set forth. ¶ 29. Article II.—The central conferences shall be composed of as many delegates as shall be determined by a basis established by the General Conference.

The delegates shall be clergy and lay in equal numbers.51 ¶ 30. Article III.—The central conferences shall meet within the year succeeding the meeting of the General Conference at such times and places as shall have been determined by the preceding respective central conferences or by commissions appointed by them or by the General Conference. The date and place of the first meeting succeeding the Uniting Conference shall be fixed by the bishops of the respective central conferences, or in such manner as shall be determined by the General Conference. ¶ 31. Article IV.—The central conferences shall have the following powers and duties and such others as may be conferred by the General Conference: 1. To promote the evangelistic, educational, missionary, social-concern, and benevolent interests and institutions of the Church within their own boundaries.

2. To elect the bishops for the respective central conferences in number as may be determined from time to time, upon a basis fixed by the General Conference, and to cooperate in carrying out such plans for the support of their bishops as may be determined by the General Conference.52 3. To establish and constitute such central conference boards as may be required and to elect their administrative officers.53 4. To determine the boundaries of the annual conferences within their respective areas.

50 Amended 1976.

51 Amended 1992.

52 See Judicial Council Decision 370.

53 See Judicial Council Decision 69.

52

DIVISION TWO—ORGANIZATION

5. To make such rules and regulations for the administration of the work within their boundaries including such changes and adaptations of the General Discipline as the conditions in the respective areas may require, subject to the powers that have been or shall be vested in the General Conference.54 6. To appoint a judicial court to determine legal questions arising on the rules, regulations, and such revised, adapted, or new sections of the central conference Discipline enacted by the central conference.

7. To appoint a committee on appeals to hear and determine the appeal of a traveling preacher of that central conference from the decision of a committee on trial.55 Section VI. Annual Conferences œ 32. Article I.—The annual conference shall be composed of clergy and lay members. The clergy membership shall consist of deacons and elders in full connection, provisional members, associate members, and local pastors under appointment. The lay membership shall consist of professing56 lay members elected by each charge, the diaconal ministers, the active deaconesses, and home missioners under episcopal appointment within the bounds of the annual conference,57 the conference president of United Methodist Women, the conference president of United Methodist Men, the conference lay leader, district lay leaders, the conference director of Lay Speaking Ministries, conference secretary of Global Ministries (if lay), the president or equivalent officer of the conference young adult organization, the president of the conference youth organization, the chair of the annual conference college student organization,58 and one young person between the ages of twelve (12) and seventeen (17) and one young person between the ages of eighteen (18) and thirty (30)59 from each district to be selected in such a manner as may be determined by the annual conference.60 In the annual conferences of the central conferences, the four-year participation and the two-year membership requirements may be waived by the annual conference for young persons under thirty (30)61 years of age. Such persons must be professing62 members of The United Methodist Church and active participants at the time of election.63 Each charge served by more than one clergy shall be entitled to as 54 See Judicial Council Decisions 142, 147, 313.

55 See Judicial Council Decision 595.

56 Amended 2000.

57 Amended 1996.

58 Amended 1996.

59 Amended 2000.

60 Amended 1968, 1970, 1980, 1984.

61 Amended 2000.

62 Amended 2000.

63 Amended 1988.

53

THE CONSTITUTION

many lay members as there are clergy members. The lay members shall have been for the two years next preceding their election members of The United Methodist Church64 and shall have been active participants in The United Methodist Church for at least four years next preceding their election.65 If the lay membership should number less than the clergy members of the annual conference, the annual conference shall, by its own formula, provide for the election of additional lay members to equalize lay and clergy membership of the annual conference.66 ¶ 33. Article II.—The annual conference is the basic body in the Church and as such shall have reserved to it the right to vote on all constitutional amendments, on the election of clergy and lay delegates to the General and the jurisdictional or central conferences, on all matters relating to the character and conference relations of its clergy members, and on the ordination of clergy and such other rights as have not been delegated to the General Conference under the Constitution, with the exception that the lay members may not vote on matters of ordination, character, and conference relations of clergy except that the lay members of the conference board of ordained ministry may vote on matters of ordination, character, and conference relations of clergy, with the further exception that lay members of the district committee on ordained ministry be full participating members of the district committee on ordained ministry with vote.67 It shall discharge such duties and exercise such powers as the General Conference under the Constitution may determine.68 ¶ 34. Article III.—The annual conference shall elect clergy and lay delegates to the General Conference and to its jurisdictional or central conference in the manner provided in this section, Articles IV and V.69 The persons first elected up to the number determined by the ratio for representation in the General Conference shall be representatives in that body. Additional delegates shall be elected to complete the number determined by the ratio for representation in the jurisdictional or central conference, who, together with those first elected as above, shall be delegates in the jurisdictional or central conference. The additional delegates to the jurisdictional or central conference shall in the order of their election be the reserve delegates to the General Conference.70 The annual conference shall also elect reserve clergy and lay delegates to the jurisdictional or central conference as 64 Amended 1972.

65 Amended 1976.

66 See Judicial Council Decisions 24, 113, 129, 349, 378, 479, 495, 511, 553, 561; and Decision 7, Interim Judicial Council.

67 Amended 1996.

68 See Judicial Council Decisions 78, 79, 132, 405, 406, 415, 524, 532, 534, 552, 584, 690, 742,

782, 862.

69 See Judicial Council Decision 592.

70 See Judicial Council Decision 352.

54

DIVISION TWO—ORGANIZATION

it may deem desirable. These reserve clergy and lay delegates to the jurisdictional or central conferences may act as reserve delegates to the General Conference when it is evident that not enough reserve delegates are in attendance at the General Conference.71 ¶ 35. Article IV.—The ordained72 ministerial delegates to the General Conference and to the jurisdictional or central conference shall be elected by and from73 the ordained74 ministerial members in full connection with the annual conference or provisional annual conference.75 ¶ 36. Article V.—The lay delegates to the General and jurisdictional or central conferences shall be elected by the lay members of the annual conference or provisional annual conference without regard to age, provided such delegates76 shall have been professing77 members of The United Methodist Church for at least two years next preceding their election, and shall have been active participants in The United Methodist Church for at least four years next preceding their election,78 and are members thereof within the annual conference electing them at the time of holding the General and jurisdictional or central conferences.79 Section VII. Boundaries ¶ 37. Article I.—The United Methodist Church shall have jurisdictional conferences made up as follows: Northeastern—Connecticut, Delaware, District of Columbia, Maine, Maryland, Massachusetts, New Hampshire, New Jersey, New York, Pennsylvania, Rhode Island, Vermont, the Virgin Islands,80 West Virginia.81 Southeastern—Alabama, Florida, Georgia, Kentucky, Mississippi, North Carolina, South Carolina, Tennessee, Virginia.

North Central—Illinois, Indiana, Iowa, Michigan, Minnesota, North Dakota, Ohio, South Dakota, Wisconsin.

South Central—Arkansas, Kansas, Louisiana, Missouri, Nebraska, New Mexico, Oklahoma, Texas.

71 Amended 1992.

72 Amended 1996.

73 Amended 1996.

74 Amended 2000.

75 See Judicial Council Decisions 1, 308, 403, 473, 531, 534, 875.

76 Amended 1972.

77 Amended 2000.

78 Amended 1976.

79 See Judicial Council Decisions 403, 887.

80 Amended 1980.

81 Amended 1976.

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THE CONSTITUTION

Western—Alaska, Arizona, California, Colorado, Hawaii, Idaho, Montana, Nevada, Oregon, Utah, Washington, and Wyoming and the territory of the United States in the Pacific region.82 ¶ 38. Article II.—The work of the Church outside the United States of America83 may be formed into central conferences, the number and boundaries of which shall be determined by the Uniting Conference, the General Conference having authority subsequently to make changes in the number and boundaries. ¶ 39. Article III.—Changes in the number, names, and boundaries of the jurisdictional conferences may be effected by the General Conference upon the consent of a majority of the annual conferences of each of the jurisdictional conferences involved.84 ¶ 40. Article IV.—Changes in the number, names, and boundaries of the annual conferences and episcopal areas may be effected by the jurisdictional conferences in the United States of America85 and by the central conferences outside the United States of America according to the provisions under the respective powers and pursuant to the respective structures86 of the jurisdictional and the central conferences.87 ¶ 41. Article V. Transfer of Local Churches—1. A local church may be transferred from one annual conference to another in which it is geographically located upon approval by a two-thirds vote of those present and voting in each of the following: a) the charge conference; b) the congregational meeting of the local church; c) each of the two annual conferences involved.

The vote shall be certified by the secretaries of the specified conferences or meetings to the bishops having supervision of the annual conferences involved, and upon their announcement of the required majorities the transfer shall immediately be effective.

2. The vote on approval of transfer shall be taken by each annual conference at its first session after the matter is submitted to it.

3. Transfers under the provisions of this article shall not be governed or restricted by other provisions of this Constitution relating to changes of boundaries of conferences.

82 Amended 1980.

83 Amended 1976.

84 See Judicial Council Decisions 55, 56, 85, 215.

85 Amended 1976.

86 Amended 1992.

87 See Judicial Council Decisions 28, 85, 217, 525, 541, 735; and Decisions 1, 2, Interim

Judicial Council.

56

DIVISION THREE—EPISCOPAL SUPERVISION

Section VIII. District Conferences ¶ 42. Article I.—There may be organized in an annual conference, district conferences composed of such persons and invested with such powers as the General Conference may determine.

Section IX. Charge Conferences ¶ 43. Article I.—There shall be organized in each charge a charge conference composed of such persons and invested with such powers as the General Conference shall provide. ¶ 44. Article II. Election of Church Officers—Unless the General Conference shall order otherwise, the officers of the church or churches constituting a charge shall be elected by the charge conference or by the professing88 members of said church or churches at a meeting called for that purpose, as may be arranged by the charge conference, unless the election is otherwise required by local church charters or state or provincial law.

DIVISION THREE—EPISCOPAL SUPERVISION ¶ 45. Article I.—There shall be a continuance of an episcopacy in The United Methodist Church of like plan, powers, privileges, and duties as now exist in The Methodist Church and in The Evangelical United Brethren Church in all those matters in which they agree and may be considered identical; and the differences between these historic episcopacies are deemed to be reconciled and harmonized by and in this Plan of Union and Constitution of The United Methodist Church and actions taken pursuant thereto so that a unified superintendency and episcopacy is hereby created and established of, in, and by those who now are and shall be bishops of The United Methodist Church; and the said episcopacy shall further have such powers, privileges, and duties as are herein set forth.89 ¶ 46. Article II.—The bishops shall be elected by the respective jurisdictional and central conferences and consecrated in the historic manner at such time and place as may be fixed by the General Conference for those elected by the jurisdictions and by each central conference for those elected by such central conference.90 ¶ 47. Article III.—There shall be a Council of Bishops composed of all the bishops of The United Methodist Church. The council shall meet at least once a year and plan for the general oversight and promotion of the temporal and spiritual interests of the entire Church and for carrying into effect the rules, regula-

88 Amended 2000.

89 See Judicial Council Decisions 4, 114, 127, 363.

90 See Judicial Council Decision 21.

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THE CONSTITUTION

tions, and responsibilities prescribed and enjoined by the General Conference and in accord with the provisions set forth in this Plan of Union.91 ¶ 48. Article IV.—The bishops of each jurisdictional and central conference shall constitute a College of Bishops, and such College of Bishops shall arrange the plan of episcopal supervision of the annual conferences, missionary92 conferences, and missions within their respective territories.93 ¶ 49. Article V.—The bishops shall have residential and presidential supervision in the jurisdictional or central conferences94 in which they are elected or to which they are transferred. Bishops may be transferred from one jurisdiction to another jurisdiction for presidential and residential supervision under the following conditions: (1) The transfer of bishops may be on either of two bases: (a) a jurisdiction that receives a bishop by transfer from another jurisdiction may transfer to that jurisdiction or to a third jurisdiction one of its own bishops eligible for transfer, so that the number transferred in by each jurisdiction shall be balanced by the number transferred out; or (b) a jurisdiction may receive a bishop from another jurisdiction and not transfer out a member of its own College of Bishops. (2) No bishop shall be transferred unless that bishop shall have specifically consented.

(3) No bishop shall be eligible for transfer unless the bishop shall have served one quadrennium in the jurisdiction that elected the bishop to the episcopacy. (4) All such transfers shall require the approval by a majority vote of the members present and voting of the jurisdictional committees on episcopacy of the jurisdictions that are involved.95 After the above procedures have been followed, the transferring bishop shall become a member of the receiving College of Bishops and shall be subject to residential assignment by that jurisdictional conference.

A bishop may be assigned by the Council of Bishops for presidential service or other temporary service in another jurisdiction than that which elected the bishop, provided that the request is made by a majority of the bishops in the jurisdiction of the proposed service.

In the case of an emergency in any jurisdiction or central conference through the death or disability of a bishop or other cause, the Council of Bishops may assign a bishop from another jurisdiction or central conference to the work of the said jurisdiction or central conference, with the consent of a majority of the bishops of that jurisdiction or central conference.

91 See Judicial Council Decision 424.

92 Amended 1976.

93 See Judicial Council Decisions 517, 735.

94 Amended 1980.

95 Amended 1992.

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DIVISION THREE—EPISCOPAL SUPERVISION

¶ 50. Article VI.—The bishops, both active and retired, of The Evangelical United Brethren Church and of The Methodist Church at the time union is consummated shall be bishops of The United Methodist Church.

The bishops of The Methodist Church elected by the jurisdictions, the active bishops of The Evangelical United Brethren Church at the time of union, and bishops elected by the jurisdictions of The United Methodist Church shall have life tenure. Each bishop elected by a central conference of The Methodist Church shall have such tenure as the central conference electing him shall have determined.96 The jurisdictional conference shall elect a standing committee on episcopacy to consist of one clergy and one lay delegate from each annual conference, on nomination of the annual conference delegation. The committee shall review the work of the bishops, pass on their character and official administration, and report to the jurisdictional conference its findings for such action as the conference may deem appropriate within its constitutional warrant of power. The committee shall recommend the assignments of the bishops to their respective residences for final action by the jurisdictional conference. ¶ 51. Article VII.—A bishop presiding over an annual, central, or jurisdictional conference shall decide all questions of law coming before the bishop in the regular business of a session,97 provided that such questions be presented in writing and that the decisions be recorded in the journal of the conference.

Such an episcopal decision shall not be authoritative except for the pending case until it shall have been passed upon by the Judicial Council. All decisions of law made by each bishop shall be reported in writing annually, with a syllabus of the same, to the Judicial Council, which shall affirm, modify, or reverse them. ¶ 52. Article VIII.—The bishops of the several jurisdictional and central conferences shall preside in the sessions of their respective conferences.98 ¶ 53. Article IX.—In each annual conference there shall be one or more district superintendents who shall assist the bishop in the administration of the annual conference and shall have such responsibilities and term of office as the General Conference may determine.99 ¶ 54. Article X.—The bishops shall appoint, after consultation with the district superintendents, ministers to the charges; and they shall have such responsibilities and authorities as the General Conference shall prescribe.

96 See Judicial Council Decisions 4, 303, 361, 709.

97 See Judicial Council Decision 33.

98 See Judicial Council Decision 395.

99 See Judicial Council Decisions 368, 398.

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THE CONSTITUTION

DIVISION FOUR—THE JUDICIARY ¶ 55. Article I.—There shall be a Judicial Council. The General Conference shall determine the number and qualifications of its members, their terms of office, and the method of election and the filling of vacancies. ¶ 56. Article II.—The Judicial Council shall have authority: 1. To determine the constitutionality of any act of the General Conference upon an appeal of a majority of the Council of Bishops or one-fifth of the members of the General Conference and to determine the constitutionality of any act of a jurisdictional or central conference upon an appeal of a majority of the bishops of that jurisdictional or central conference or upon the appeal of one-fifth of the members of that jurisdictional or central conference.

2. To hear and determine any appeal from a bishop’s decision on a question of law made in the annual conference when said appeal has been made by one-fifth of that conference present and voting.

3. To pass upon decisions of law made by bishops in annual conferences.

4. To hear and determine the legality of any action taken therein by any General Conference board or jurisdictional or central conference board or body, upon appeal by one-third of the members thereof, or upon request of the Council of Bishops or a majority of the bishops of a jurisdictional or a central conference.

5. To have such other duties and powers as may be conferred upon it by the General Conference.

6. To provide its own methods of organization and procedure. ¶ 57. Article III.—All decisions of the Judicial Council shall be final. When the Judicial Council shall declare unconstitutional any act of the General Conference then in session, that decision shall be reported back to that General Conference immediately. ¶ 58. Article IV.—The General Conference shall establish for the Church a judicial system that shall guarantee to our clergy a right to trial by a committee and an appeal, and to our members a right to trial before the Church, or by a committee, and an appeal.100 DIVISION FIVE—AMENDMENTS ¶ 59. Article I.—Amendments to the Constitution shall be made upon a two-thirds majority of the General Conference present and voting and a twothirds affirmative vote of the aggregate number of members of the several annual conferences present and voting, except in the case of the first and second Restrictive Rules, which shall require a three-fourths majority of all the members of the annual conferences present and voting. The vote, after being completed, shall 100 See Judicial Council Decision 522.

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DIVISION FIVE—AMENDMENTS

be canvassed by the Council of Bishops, and the amendment voted upon shall become effective upon their announcement of its having received the required majority.101 In the event that the General Conference adopts an amendment to the Constitution, the General Conference may immediately adopt enabling legislation for such amendment which shall be contingent on ratification of the amendment by the required two-thirds affirmative vote of the aggregate number of members of the several annual conferences present and voting, and effective once the Council of Bishops, operating as a canvasser of votes, announces that the amendment has been passed. In the same manner, an annual conference may approve legislation in anticipation of such a change in the Discipline and/or Constitution that would likewise become effective upon the effective date of said Disciplinary Change or Constitutional Amendment. ¶ 60. Article II.—Amendments to the Constitution may originate in either the General Conference or the annual conferences. ¶ 61. Article III.—A jurisdictional or central conference102 may by a majority vote propose changes in the Constitution of the Church, and such proposed changes shall be submitted to the next General Conference. If the General Conference adopts the measure by a two-thirds vote, it shall be submitted to the annual conferences according to the provision for amendments.

101 See Judicial Council Decisions 154, 243, 244, 349, 483, 884, 961; amended 1976.

102 Amended 1980.

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