United Methodist Glossary of Candidacy Terms
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The Korean-American Methodists' Response to the UMC Debate Over
religions Article Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over LGBTQ Individuals in Everyday Life Jeyoul Choi Department of Religion, University of Florida, Gainesville, FL 32611, USA; [email protected] Abstract: The recent nationwide debate of American Protestant churches over the ordination and consecration of LGBTQ clergymen and laypeople has been largely divisive and destructive. While a few studies have paid attention to individual efforts of congregations to negotiate the heated conflicts as their contribution to the denominational debate, no studies have recounted how post-1965 immigrants, often deemed as “ethnic enclaves apart from larger American society”, respond to this religious issue. Drawing on an ethnographic study of a first-generation Korean Methodist church in the Tampa Bay area, Florida, this article attempts to fill this gap in the literature. In brief, I argue that the Tampa Korean-American Methodists’ continual exposure to the Methodist Church’s larger denominational homosexuality debate and their personal relationships with gay and lesbian friends in everyday life together work to facilitate their gradual tolerance toward sexual minorities as a sign of their accommodation of individualistic and democratic values of American society. Keywords: homosexuality and LGBTQ people; United Methodist Church; post-1965 immigrants; Korean-American evangelicals Citation: Choi, Jeyoul. 2021. Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over 1. Introduction LGBTQ Individuals in Everyday Life. The discourses of homosexuality and LGBTQ individuals in American Protestantism Religions 12: 561. https://doi.org/ are polarized by the research that enunciates each denomination’s theological stance 10.3390/rel12080561 and conflicts over the case studies of individual sexual minorities’ struggle within their congregations. -
Dcom Candidacyprocess
Steps into Licensed & Ordained Ministry Steps into Licensed and Ordained Ministry • The charge conference will vote whether to recommend (¶311, 2008 Book of Discipline) the candidate to the district committee on ordained Candidacy for ordained ministry is the first formal step ministry. The recommendation must be confirmed by a toward ordination as a deacon or an elder or licensing in The two-thirds majority vote. United Methodist Church. Certified Candidacy Inquiring about Candidacy • In order to be certified, the candidate will request to meet • Persons exploring a call to licensed or ordained ministry with the district committee for an interview and approval should contact the pastor of their local church, another as a certified candidate. The following must be completed elder or deacon, or the district superintendent of the and/or prepared prior to the meeting: district in which their United Methodist setting is located ○ a written response to questions regarding God’s call to inquire about the candidacy process. and the role of the church in the call, formative • As people begin considering the candidacy process they Christian experiences, beliefs as a Christian, gifts for are encouraged to use resources such as The Christian as ministry and present understanding of the call to Minister and the Ministry Inquiry Process to learn more ministry as deacon, elder, or licensed ministry; about the ways they can serve. These resources are ○ required psychological reports, credit checks, criminal available from Cokesbury, 1-800-672-1789 or -
Tuscola United Methodist Church 901 N
TUSCOLA UNITED METHODIST CHURCH 901 N. Prairie The first society of the Methodist Church in Tuscola was organized in May of 1858, at the home of A. G. Wallace, with the following charter members: Mr. and Mrs. A. G. Wallace, Mr. and Mrs. Thos. Woody, Mr. and Mrs. Prose and daughter, Mary. Rev. Amos Garner was the pastor. With the need for a permanent place of worship, ground was broken and the first building dedicated on September 10, 1865, at the corner of Niles and Sale Streets. With the increasing membership, the building had to grow, and the building located at the same address was dedicated on November 24, 1895. On Mother’s Day, May 13, 2001, the present Tuscola United Methodist Church was dedicated at 901 N. Prairie Street. Their vision is threefold: Make disciples of Jesus Christ, Engage in Ministry and Transform the world. PASTORS OF TUSCOLA UNITED METHODIST CHURCH 1858 A. R. Garner 1883 G. W. Lowther 1928 Howard Leach 1859 J. P. Hillerby 1886 A. H. Reat 1934 E. H. Sauer 1860 A. Buckner 1893 W. S. Calhoun 1939 O. Harmon Kelly 1861 J. T. Orr 1897 E. A. Hamilton 1942 John W. Armstrong 1862 J. A. Palmer 1900 A. S. Flanigan 1948 Frank H. Ebright 1863 W. H. McVey 1903 Wm. Brandon 1955 David Lemkau 1865 S. S. Meginnis 1905 M. G. Coleman 1959 Lawrence L. Tagg 1867 J. Shaw 1909 E. P. Hall 1965 Kenneth V. McConkey 1869 M. W. Everhart 1910 F. A. Havinghurst 1973 Belmont K. Metzger 1871 M. C. Hawes 1912 A. -
In the United Methodist Church, Clergy
Terms and Definitions Appointed / Appointment: In the United Methodist Church, clergy (ordained or licensed) are sent out to serve by the Bishop, in consultation with the Superintendents, pastors and local churches. Clergy are appointed by the bishop on a yearly basis. The church or charge to which they are sent is the appointment. Appointments can only be changed by the bishop. Assigned: Some churches are led by lay persons such as Certified Lay Ministers or Lay Minister Candidates. These persons are assigned to a church. This term is used to help identify the difference between clergy who are appointed and laity who are assigned. BOOM (sometimes BOM or the “Board”): The Board of Ordained Ministry of the Susquehanna Conference has oversight of all clergy and their relationship to the Annual Conference. The Board is charged with caring for, examining, approving, and developing passionate, joy filled leaders in the United Methodist Church. Candidate for Ministry: A person who senses a call from God and officially begins to explore the possibilities of ministry as clergy is a candidate for ministry. Certified Candidate (for Ministry): A candidate for ministry, who has completed the candidacy studies, has been approved by his/her Charge Conference and has been approved by the DCOM. A certified candidate may attend Licensing School or Seminary (or both). Certified Lay Minister: A lay person who has completed the entrance and course requirements for the CLM program and has been certified by the DCOM. A CLM may preach, teach, help with administration, conduct funerals, and visit the sick or other duties as described in a covenant with the church or charge. -
Two Separate Unions Formed One United Church by David Oberlin, 1979
Two Separate Unions Formed One United Church by David Oberlin, 1979 The United Methodist Church is the product of two recent church mergers – one in 1946, which brought the Evangelical and United Brethren in Christ denominations together to form the Evangelical United Brethren Church (hereafter called the EUB Church); and one in 1968, which combined the EUB and Methodist denominations to form the United Methodist Church. Each merger created a new denomination, altered church organization, and had an impact on its membership. This paper examines these two mergers and their impact on members of affected congregations in Union County, Pennsylvania. Located in a rural setting in central Pennsylvania, Union County includes many small communities and two major towns – Lewisburg with almost 9,000 residents, and Mifflinburg with a population close to 7,000. Within the county are 17 United Methodist churches – three of which are former Methodist, and fourteen of which are former EUB. While the United Brethren in Christ Church was active in central Pennsylvania, all of the former EUB congregations in Union County were originally Evangelical. Each of the former Methodist congregations has its own pastor, and ten of the fourteen former EUB congregations make up three circuits within the county. Because there were no United Brethren in Christ churches in Union County, the 1946 merger did not have much of an impact on the congregations of the county. The 1968 merger, on the other hand, had a large impact in Union County because EUB and Methodist churches were located throughout the county. In Mifflinburg and Lewisburg, for example, the 1968 merger resulted in two United Methodist churches located within a block of each other. -
Top 100 Churches by Membership
2018 Top 100 Churches by Membership The statistical data included herein is provided by the General Council on Finance and Administration of The United Methodist Church (GCFA) and may be obtained directly from GCFA, at 1 Music Circle North, Nashville, Tennessee 37203-0029. The data is proprietary and is owned by GCFA and may not be used in any commercial or exploitative way, to make a financial profit, or in a manner that defames the United Methodist denomination or its agencies or organizations. GCFA does not endorse any particular use of the data or accept responsibility for its interpretation or analysis by another. Church District Conference Area Jurisdiction ChurchEthnicity 2018 Membership 2018 Worship Attendance Windsor Village United Methodist Church South Texas Houston South Central Black 18,273 3,730 Church Of The Resurrection Kansas City Great Plains Great Plains South Central White 15,600 6,540 White'S Chapel United Methodist Church East Central Texas Fort Worth South Central White 15,273 5,002 Highland Park United Methodist Church Metro North Texas Dallas South Central White 14,417 3,178 The Woodlands United Methodist Church Central North Texas Houston South Central White 13,725 5,014 Glide Memorial United Methodist Church Bay California-Nevada San Francisco Western White 13,096 Not Reported Saint Johns United Methodist Church Central South Texas Houston South Central Black 10,707 1,011 First United Methodist Church Of Fort Worth North Central Texas Fort Worth South Central White 10,228 1,284 Mt. Bethel United Methodist Church Atlanta Marietta District North Georgia North Georgia Southeastern White 10,203 2,370 Ben Hill United Methodist Church Atlanta College Park District North Georgia North Georgia Southeastern Black 9,804 735 Brentwood United Methodist Church Harpeth River Tennessee Nashville Southeastern White 8,668 2,482 St. -
Earthkeeper Churches May 2009
Revised May 8, 2009 nk Marquette County Gwinn United Methodist Church Prince of Peace Lutheran Church St. James the Less Episcopal Church Bethany Lutheran Church Grace Episcopal Church St. Joseph Catholic Church Trinity Lutheran Church Bible Camp Episcopal Church Grace United Methodist Church Lake Superior Friends Lutheran Campus Ministry-NMU Marquette Unitarian Universalist Congregation Messiah Lutheran Church St. Christopher Catholic Church St. Mark's Lutheran Church St. Mary's Catholic Church - Big Bay St. Michael Catholic Church St. Paul's Episcopal Church St. Peter Cathedral Wesley First Methodist Church St John's Episcopal Church Bethany Lutheran Church Emanuel Lutheran Church United Methodist Church Temple Beth Shalom - Ishpeming First Presbyterian Church Grace Lutheran Church St. Anthony Catholic Church St. John the Evangelist Catholic Church Holy Innocents Episcopal Church First Presbyterian Church Lake Superior Zendo Marquette Congregation of Baha'i St. Louis the King Catholic Church Camp Michigamme Immanuel Lutheran Church Mitchell United Methodist Church Revised May 8, 2009 nk St. Paul Catholic Church United Methodist Church Dickinson County St. Rose Catholic Church Our Saviour Lutheran Church First Presbyterian Covenant Mission St. Mary Queen of Peace Catholic Church Sagola Presbyterian Church Zion of Metropolitan Lutheran Church American Martyres Catholic Church Holy Trinity Episcopal Church Immaculate Conception Catholic Church Trinity United Methodist Church Menominee County Emmanuel Lutheran Church First United Methodist Church St Stephen Lutheran Church Our Savior's Lutheran Church First Presbyterian Church Grace Episcopal Church Zion Episcopal Church Delta County Bethany Lutheran Church Escanaba Central United Methodist Church First Presbyterian Church St. Stephen's Episcopal Church Trinity Episcopal Church Christ the King Lutheran Church St Joseph Catholic Church and St. -
Order of Elders: Ordained Elders in the United Methodist Church
Order of Elders: Ordained Elders in The United Methodist Church HiRho Park, D. Min., Ph.D. Director of Clergy Lifelong Learning GBHEM Elders within The UMC Elders are ordained to a life7me ministry of Word, Sacrament, Order, and Service (Four-fold ministry). ¶332: The servant leadership of the elder, in both parish and extension ministries, is expressed by leadinG the people of God in worship and prayer, by leadinG persons to faith in Jesus Christ, by exercisinG pastoral supervision in the conGreGaon, and by orderinG the Church in mission in the world. By the authority Given in their ordinaon, they are authorized to: (¶332, ¶340) • Preach and teach the Word of God • Provide pastoral care and counsel • Administer the sacraments of bap7sm and Holy Communion • Order the life of the Church for service in mission and ministry Accountability (¶333) • Elders are bound in special covenant with the Order of Elders in the annual conference • They accept and subject themselves to the process of clergy discipline (inves7Gaon, trial courts ..) • Elders in full connec7on shall have the right to vote in all maers in the annual conference (except lay deleGates) • Eligible to hold offices in the annual conference and be elected as deleGates to the General, Jurisdic7onal and Central conferences. Professional ResponsibiliOes (¶334.2) • Open to appointment, inerancy: “All ordained elders shall accept and abide by these appointments” (¶338) pastoral charGes and extension ministries • Annual par7cipaon in a process of evaluaOon with SPRC and the DS • Growth in professional competence and effec7veness throuGh connuing educaon and formaon • WillinGness to assume supervisory and mentoring responsibilies within the connec7on. -
Ministry of ELDERS
Ministry of ELDERS Ordained to Word, Sacrament, Order, Itinerant Clergy and Service In more than 230 years of Methodism, the elders’ distinguishing Elders lead and serve the Church in the ministries of Word, mark has been their willingness to offer themselves “without reserve Sacrament, Order, and Service. Elders’ primary responsibilities to be appointed and to serve” (¶333). Elders commit to full-time, are communicating the faith and proclaiming God’s Word through itinerant service in the Church under the bishop’s authority. Through preaching and teaching. Elders administer the sacraments of itineracy, the Church also assures pastoral leadership for every local baptism and Holy Communion and order the Church’s ministry. Most congregation. elders serve as pastors in charge of local congregations. However, elders may also serve in a variety of extension ministry (¶343) Elders who are in good standing and continue to fulfill their settings (such as chaplaincy or pastoral counseling). Bishops and professional responsibilities are continued under appointment district superintendents are chosen from among the elders, because unless they are on leave and are assured equitable compensation the ordering of ministry and administering the Discipline are elders’ for their ministry. responsibilities. Elder as Pastor in Charge Service Elders oversee the local church’s ministry as it fulfills its mission Ordained ministry is rooted in servant leadership. As servant leaders, of service and witness in the world. This includes administrative elders embody Jesus’s teaching. For John Wesley, this meant refusing oversight, evangelistic leadership, programmatic planning, spiritual the limitations of parish boundaries and claiming the world as his nurturing, and pastoral care in the congregation. -
Homosexuality and the United Methodist Church a Brief History Lesson
3/8/2018 Homosexuality and The United Methodist Church A Brief History Lesson The Social Principles (Adopted in 1972, General Conference in Atlanta, Georgia) The Social Principles, while not to be considered church law, are a prayerful and thoughtful effort on the part of the General Conference to speak to the human issues in the contemporary world from a sound biblical and theological foundation as historically demonstrated in United Methodist traditions. They are a call to faithfulness and are intended to be instructive and persuasive in the best of the prophetic spirit. The Social Principles are a call to all members of The United Methodist Church to a prayerful, studied dialogue of faith and practice. 1 3/8/2018 • 1972 – “We do not condone the practice of homosexuality and consider it incompatible with Christian teaching” & “We do not recommend marriage between two persons of the same sex.” • 1976 – add 3 statements banning the use of church funds to promote homosexuality • 1980 – 1972 and 1976 positions were left intact. • 1984 – Adopted as the standard for ordained clergy, commitment to “fidelity in marriage and celibacy in singleness” and “self‐avowed practicing homosexuals are not to be accepted as candidates, ordained as ministers, or appointed to serve in The United Methodist Church.” • 1988 – Added “… we affirm that God’s grace is available to all. We commit ourselves to be in ministry for and with all persons.” • 1992 – Delegates voted to retain the church’s stand. • 1996 – Added a definition of “self‐avowed practicing homosexual,” and a declaration that ceremonies to celebrate homosexual unions shall not be conducted by United Methodist clergy or in United Methodist churches. -
The United Methodist Church Handbook
Dear friends in Christ, Grace to you and abundant peace from God, our Creator, and the Lord Jesus Christ. The people of The United Methodist Church are part of a worldwide community with a rich Wesleyan heritage, a shared covenant and a common mission of making disciples of Jesus Christ for the transformation of the world. Indeed, the body does not consist of one member but of many (1 Corinthians 12:20). Our connection binds us together in faith and service beyond our individual congregations. We reach out locally and globally through more than 43,000 United Methodist congregations all over the world to help others and to share the good news of Christ’s saving grace. God in Christ loves us, and all of humanity, beyond measure. God’s grace is available to all. We have a shared calling to make that truth an everyday reality for all those who have yet to be invited to experience the healing balm and abundant life of God’s banquet table. We celebrate all that God is doing through The United Methodist Church. This handbook is filled with information about who we are, how we are structured and how we are living out our mission. I hope that as you read this book, it will be a helpful resource and you will see the strength that worldwide connectivity brings to the work of the church. Our prayer is that The United Methodist Church be a community where you find peace, meaning and a future with hope. In Christ’s extravagant grace, Bishop Bruce R. -
Why the Holiness Movement Is Dead
WHY THE HOLINESS MOVEMENT IS DEAD KENNETH J. COLLINS In an important article a few years ago, Keith Drury, a denominational official in The Wesleyan Church, maintained that the holiness movement, as a movement, is dead.' He offered eight causes for this unfortunate development: I . We wanted to be respectable 2. We have plunged into the evangelical mainstream 3. We failed to convince the younger generation 4. We quit making holiness the main issue 5. We lost the lay people 6. We over-reacted against the abuses of the past 7. We adopted a "church growth" thinking without theological thinking 8. We did not notice when the battle line moved.' Now Drury does not deny that a holiness infrastructure of churches, boards, and academic institutions is in place, nor that there are many pious souls within them, but what he does dispute is that the vitality and evangelistic power of the holiness movement, along with an attentiveness to holiness in preaching, and personal life, remain to any significant degree. Instead, he conjures up the image of a corpse in an upstairs room that we visit from time to time and with which we have little chats as if the body were alive.' In other words, the days of talking about a pulsing, soul- winning, energetic movement are clearly gone. More recently, Richard S. Taylor, noted Nazarene scholar, entered the fray and offered a similar jeremiad with respect to the holiness movement. Among other things, he listed the following evidences of decline and demise: Kenneth Collins is a professor of historical theology and Wesley studies at Asbury Theological Seminary in Wi/more, Kentucky.