1994 - $731,565* / 1995 - $787,348* / 1996 - $780,775*, +, #
With offices at 475 Riverside Drive, WCC is controlled by advocates of liberation theology and supports "liberation movements" throughout the world. The WCC has distributed hundreds of thousands of dollars annually to various "liberation movements" throughout the world, many ow which employ acts of terrorism and advocate Marxism in some form. (See the study below on the WCC's involvement with terrorist groups in southern Africa.) In addition to being the subject of several studies for its varying theology, the WCC came under fire in the February 1993 Reader's Digest article, "The Gospel According to Marx" for its influence by the Soviet KGB. The Institute on Religion and Democracy's president Diane Knippers stated, "I agree that the KGB has done damage to the WCC and its witness to the world." This has been reinforced by Russian dissidents themselves who have criticized the WCC and mainline churches for their silence in the face of persecution by Soviet authorities. Russian Orthodox priest Rev. Gleb Yakunin has obtained top secret police reports showing that KGB agents sat on the World Council. The WCC's silence in the face of Marxist atrocities and use of money from its "Program to Combat Racism" grant to buy military equipment for Marxist forces have provided effective support for that ideology.

The general secretary said that the WCC's institutional structure with its multiple levels of governing and advisory bodies has become "too heavy." He observed that required quotas of women, youth, lay people, regions, and confessions increased costs and that too much time and energy were spent on activities that had only "limited effect on the life of member churches." To regain financial viability, the WCC must implement "basic changes."[1]

See also The Betrayal of the Church by Dr. Ed Robb and Ms. Julia Robb for historical information on the NCC. Following are just some of the activities in which the WCC has been involved:

Political Activism

- Civil Rights Hearing in the U.S.: More recently, both the NCC and the WCC launched a campaign in November, 1993 to study and publicize "the deteriorating situation" regarding human rights in the United States. It is "investigating" high rates of incarceration of African-American males, police brutality, and the alleged existence of more than 100 "political prisoners" currently being held in the United States. In this investigation, the NCC and the WCC have charged the U.S. with a "consistent pattern of gross violations of human rights" before the United Nations. Testimony was given before the UN Human Rights Commission in Geneva by the NCC and the WCC that "resurgent racism" has brought the United States to the edge of a "race war." The NCC/WCC's evidence included the promotion of "English-only" policies, the "Contract with America," California's Proposition 187, the November 1994 "revolution of 4 million angry white men" along with other charges. This lent support to a resolution by Cuba for permanent UN monitoring of racism in the U.S.[1] (See Annex F, NCC, on this investigation, and human rights violations by Cuba.)[2]

- Peace Efforts. The World Council of Churches has selected seven cities where it plans to strengthen peace efforts by church and other organizations. The seven places taking part in the "Peace to the City" campaign are Belfast (Northern Ireland), Boston (USA), Colombo (Sri Lanka), Durban (South Africa), Kingston (Jamaica), Rio de Janeiro (Brazil), and Suva (Fiji). The effort was launched August 31st in Johannesburg by Konrad Raiser, WCC general secretary. Speaking to some 2,000 persons, he urged churches to resist the culture of violence.[3]

Foreign Affairs:

- Southern Africa: The WCC is especially famous for its direct grants to various terrorist organizations. From 1970 to 1986 alone the WCC gave $754,500 to the African National Congress (ANC), $1,348,500 to the South West Africa People's Organization (SWAPO), and $391,500 to the Pan Africanist Congress of Azania (PAC), as indicated by the chart below. Of the $6,906,545 given by the WCC's Program to Combat Racism (PCR) from 1970 to 1986, a period spanning 17 years, $2,494,500 (or 36 per cent) went to these three groups. The ANC is active in South Africa and SWAPO is active in Namibia. It should be noted that there were no grants in 1972 and 1979, possibly because of severe criticism of the PCR at those times.

The African National Congress was until 1989 a multi-racial guerrilla groups fighting to overthrow the white minority government of South Africa (SA). At the time of its activism, over half of the members of the ANC Executive Committee were also members of the South African Communist Party.[R] It would use the tactic of "necklacing" (burning alive) selected people to exert political coercion on the others. The ANC has shown the possibility of moderating its tactics, although political turbulence persists in South Africa. It should be noted that with the advent of the ANC to power and the formulation of a new constitution for that country, there is no reference to God or a Divine Power for the first time ever in its constitutional history.

The South West Africa People's Organization[R] was a group fighting the SA colonial government of Namibia until it reached an agreement for peace. Officially Marxist-Leninist at that time, SWAPO was accused by over 200 former members of imprisonment and torture for political dissent. Since that time, complaints against them have been chronic.

The Pan Africanist Congress of Azania[R] is a radical black "liberation movement" from SA that regards whites as "settlers" who must be expelled or killed. Like the ANC, the PAC engaged in guerrilla warfare before 1990, and black youths claiming PAC allegiance have been responsible for an increase in black-on-white violence in the past few years. The PAC's unofficial motto has been "one settler, one bullet."

Historical WCC Contributions to African Guerrilla Groups[4]

	ANC	SWAPO	PAC	TOTAL
1970	$10,000	$ 5,000	-	$15,000
1971	5,000	25,000	-	30,000
1973	2,500	20,000	2,500	25,000
1974	15,000	30,000	15,000	60,000
1975	45,000	83,500	45,000	173,000
1976	50,000	85,000	50,000	185,000
1977	25,000	125,000	25,000	175,000
1978	25,000	125,000	25,000	175,000
1980	150,000	200,000	-	350,000
1981	65,000	125,000	45,000	235,000
1982	65,000	100,000	45,000	210,000
1983	70,000	105,000	50,000	225,000
1984	70,000	100,000	30,000	200,000
1985	77,000	110,000	33,000	220,000
1986	80,000	110,000	26,000	216,000

When complaints were made against SWAPO in the Fall of 1989, Emilio Castro, General Secretary of the WCC, acknowledged the charges of beating and torture tactics being used by SWAPO - and then handed the organization a check for $165,000. It has been ascertained that contributions of a more recent nature by the WCC to the ANC and SWAPO have occurred. Further research is attempting to learn the amounts and periods.

Theology

- Animal sacrifice. There was a recent debate within the World Council of Churches over the merits of animal sacrifice and ancestor worship. At the 1996 annual gathering of the WCC's U.S. supporters, attendees discussed these practices after watching a WCC film that portrayed them favorably. "How do we know if it's pagan or not?" asked one church leader to the ... approval of nearly all present.[5]

- Ecumenical Decade for Women. The World Council of Churches' Ecumenical Decade for Women will close with a Nov. 27 - 30 festival in Zimbabwe. The event, expected to attract 1,200 participants will occur just before the council's eighth assembly there. The celebration will feature 10 traditional thatched huts. Each "issue hut" will contain displays for information and action. A "quiet hut" also will be built for meditation and prayer, and a series of smaller huts will contain displays from invited organizations.[6]

*Financial Disclosure Report of the General Board of Global Ministries of the United Methodist Church for the years 1994, 1995, and 1996.
+The Daily Christian Advocate for the General Conference of the United Methodist Church, covering the 1997-2000 quadrennium, p. 306: $402,000 in apportionments allocated to the WCC for 1996.
**Financial Disclosure Statement from the UM General Commission on Christian Unity and Interreligious Concerns. The UM GCCUIC contributed $17,000 to the NCC during 1966.

Notes:

18. RENEW/ECUMW - The Evangelical Women's Network. Paper by Faye Short, RENEW/ECUMW Network, P.O. Box 889, Cornelia, GA 30529.

1. Newscope, September 20, 1996
2. Newscope September 9, 1994.
3. Newscope, September 12, 1997, p.'3
4. Nairobi to Vancouver, Ernest W. Lefever, Appendix F, p. 121.
5. Faith and Freedom, 1996 Summer Issue.
6. UM News Service, Newscope, March 20, 1998

Back to Top

ANNEX H
United Methodist Organizations and Trends in the General Church

"I am not afraid that the people called Methodists should ever cease to exist either in Europe or America: but I am afraid lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case unless they hold fast both the doctrine, spirit and discipline with which they first set out."
- John Wesley [1]

As stated in the main body of this study, there are many good things happening in the United Methodist Church today; there are also those things which cause concern for the future of our denomination.

General Observations

- A UM Snapshot. The population of the United Methodist Church is composed of persons who are 50 or older (45%), white (95%), and disproportionately female (62%). About one third of those claiming to be UMs were classified as "moderates" (which includes liberals); slightly fewer than one third were classified as "nominal" because of low levels of religious commitment; slightly more than one third were categorized as "traditionalists." 70 % of all UMs believe the Bible is the inerrant word of God. However, only 25% of the nominal group shares that opinion, 75% of the moderates (do), and 100% of the traditionalists (do). Some 57% of all UMs believe Jesus is the only way to salvation (20%-nominal; 70%-moderate; 81%-traditional).

The official positions of the UMC apparently do not affect the views of persons claiming to be UMs. While the UMC has a strong statement opposing capital punishment, 78% of UMs favor capital punishment (83%-nominal; 80%-moderate; 72%-traditional). While the UMC supports the legal option of abortion, only 51% of all UMs are "pro-choice" (76%-nominal; 48%-moderate; 40%-traditional). And while the UMC favors equal rights regardless of sexual orientation, only 51% are pro gay rights (64%-nominal; 47%-moderate; 40%-traditional).

The laity as a whole are nearly twice as likely as clergy to identify themselves as "conservatives." Clergy were to the left of laity on capital punishment (78% of laity favor; 43% of clergy favor), the environment (63% of laity are pro-environment; 84% of clergy), school prayers (62% of laity favor; 33% of clergy), social welfare spending (47% of laity; 84% of clergy), aid to minorities (47% of laity; 69% clergy), gay rights (41% laity; 61% clergy), and cutting defense spending (31% laity; 58% clergy), but clergy were to the right on regulating pornography (38% laity; 82% clergy).[2]

UM Dialogues:
"United Methodists to Dialogue," by Dr. Wm. J. Abraham:

"Recognizing that there are serious tensions within the United Methodist Church, the General Commission on Unity and Inter-religious Concerns has initiated a series of two dialogues 'which will seek to address the underlying issues. The [first dialogue was] held on November 20-21, 1997, and [the next will be held] on February 19-20, 1998. Great care is being taken to ensure that the whole process will be open and frank. The goals agreed upon are as follows:

1. To identify those factors which have created and preserved the unity of the United Methodist Church.
2. To articulate and explain as clearly and credibly as possible those points of tension and difference which threaten to undermine the unity of the church.
3. To identify the necessary conditions which must be satisfied if the unity of the church is to be sustained and disunity to be avoided.
4. To identify the relevant actions which should be taken if the conditions requisite to the maintaining of unity and the avoidance of disunity are to be met.
5. To consider an advisory action report for UM members, clergy, and leaders, most especially District Superintendents and Bishops.

There are twenty official participants, including two bishops. Although space is limited, the meetings are open, in keeping with the policy of the United Methodist Church. Several leaders from the Confessing Movement are participating. I urge that there be sustained prayer and fasting for these meetings."[3]

- Dialogue in Nashville. In an effort to identify central points of tension at the November conference, Bishop Judith Craig (West Ohio) said that over the last 30 years, she has discovered that there are two divergent world views; 1) the Holy spirit continually gives us new revelations of God; and 2) the Holy Spirit is active in order to help us comprehend what has already been fully revealed in Jesus Christ. Bishop Craig identified herself with the first world view.

A turning point in the dialogue came when Bishop Yeakel (retired) said that he felt he had been personally attacked as one of the 15 bishops who during General Conference expressed considerable pain at the UM's harsh position on homosexuality. Maxie Dunnam, president of Asbury College, said he had also been attacked as one of the originators of the Confessing Movement. Addressing Bishop Yeakel, Dunnam said, "I was taken on by people like you."[4]

- Dialogue in Dallas. Participants in the second and final UM dialogue on theological diversity closed their Feb. 19 - 20 session in Dallas with a prayer for "the opening of doors and the emergence of models whereby all of us can live as a family in the same house." The 23 participants worked on "In Search of Unity," a 12-page document being edited by a steering committee for release March 2nd. In the document, the group describes the two dialogues as "only a beginning." (The first dialogue was held Nov. 20 - 21 in Nashville.) The paper explores different understanding of scriptural authority and revelation as they relate to the practice of homosexuality. Both viewpoints are given on the full admission of homosexuals to the church's orders and rites. The paper describes "compatibilists" as those who believe that the diversity of points of view can remain together within the denomination. "Incompatibilists" describe those who are convinced that the points of view are in such conflict that it continue with the same denomination. The paper recommends that UMs read Wesley's sermons "On Schism," "A Caution Against Bigotry," and "Catholic Spirit."

The participants will urge the Council of Bishops to create a 24 member "Committee on Theological Dialogue" to help the council foster "doctrinal reflection and theological dialogue." They want the bishops to "model for the church our journey toward unity." Furthermore, the body wants time in a non-legislative session of General Conference to discuss "holy conferencing," using the teaching document prepared by the bishops. In addition, the group produced 10 "guidelines for civility" for use when discussing theological diversity: 1) Respect the personhood of others, while engaging their ideas. 2) Carefully represent the view of those with whom we are in disagreement. 3) Be careful in defining terms, avoiding needless use of inflammatory words. 4) Be careful in the use of generalizations; where appropriate, offer specific evidence. 5) Seek to understand the experience out of which others have arrived at their views. 6) Exercise care that expressions of personal offense at the differing opinions of others not be used as a means of inhibiting dialogue. 7) Be a patient listener before formulating responses. 8) Be open to change in your own position and patient with the process of change in the thinking and behavior of others. 9) Make use of facilitators and mediators. 10) Always remember that people are defined, ultimately, by their relationship with God - not by the flaws we discover, or think we discover, in their views and actions.[5]

Decline in the Middle of Wealth.

- The United Methodist Church has experienced a consistent loss of members of over 232 members per day, seven days a week, 365 days a year for 28 years (See Appendix 6 in Annex C, The Episcopal Fund: "Membership Decline in the United Methodist Church"); current membership is 8,496,808 (est.), and the estimated loss in 1996 was 42,000. For 1996, total holdings in the denomination were higher than ever, with the General Board of Global Ministries (Annex E) having net assets of $409,210,898, the General Board of Church and Society (Annex D) net assets of $15,622,476; and the General Board of Higher Education and Ministry net assets of $75,807,672. In addition, we have had a steady loss of foreign missionaries since the 1920s - when the UMC had the largest mission sending force in Protestantism - to the 287 today. The actual on the field is estimated to be 203.

The Good Stuff. "Ministers pray for army of intercessors in UMC": Two UMC ministers are trying to enlist one million UMC members to begin praying for revival in their denomination by the year 2000. Rev. Perry M. Dalton of Pine Forest UMC in Pensacola, Florida, and Rev. Tim Jones of Florida State University Wesley Foundation initially set a target of 10,000 intercessors last April. But Dalton said in an interview that number has already been surpassed.

The desire to see UMC members praying for revival within the denomination was spurred by the 30-month revival taking place at Brownsville Assembly of God, just 12 miles away. "We endorsed the Brownsville revival, which didn't set well with some people," Dalton said, adding that though he and Jones want to see a spiritual awakening in the UMC, "the hunger for revival is across denominational lines." Dalton stressed that this prayer effort had no political, economic or even theological agenda driving it, saying in a letter, "Many seek to bring political and/or financial pressure for change. We believe revival can and will come only if we humble ourselves and pray before Almighty God." The two pastors also have a burden for Methodist pastors, as a result of a spiritual experience Dalton had while praying. "I had a vision or a flash of a picture come to mind of well-fed, well-dressed clergy holding empty rice bowls," he said. "I understood that to mean that our clergy are well-fed but have a spiritual famine in their lives. As a result we felt that God was calling us to do something for pastors." [Emphasis is ours. Our observations lead us to the same conclusion.] Last August Dalton and Jones hosted a pastor's conference, attended by 117 ministers. They will host another conference in May. Their address is:

Methodists United in Prayer
Pine Forest United Methodist Church
2800 Wilde Lake Blvd
Pensacola, FL 32526
Phone: 904/944-0197

Operational policy

- Observations on the appointment system. What happens is: (1) ineffective pastors are not moved to smaller churches if they are friends with their district superintendents; (2) appointments are based on salary, not church needs; (3) needs of clergy families limit possible moves; and (4) large churches find their own pastors.[6]

- The UMC has followed two unexamined policies: (1) to cut back on organizing new congregations, and (2) to encourage the emergence of smaller congregations. Church consultant Lyle M. Schaller also noted that the number of UM congregations, with an average worship attendance of 200 or more, dropped from 4,221 in 1972 to 3,936 in 1994. He asserts that the proportion of congregations with over 80 persons at worship in the UMC is about one-third the proportion for the rest of American Protestantism.[7]

- The UMC has been slow to change. Dr. William Willimon, dean of the chapel at Duke University, blames layers of bureaucracy for declining numbers [of people] ... within America's mainline denominations .... The national churches have failed to attract today's Christians because leaders are too busy running the programs and not taking care of the personal needs of the flocks. "We've lost an entire generation," said Willimon, the author of more than 30 books. "We have a miserable record of from about 17 to 30. As a campus minister, that really puts a burden on my heart."[8]

Selected highlights from general boards and agencies:

- The UM General Boar-d of Discipleship. Income received in 1995 was $26,827,825, of which $5,563,250 came from World Service apportionments, $14,672,216 came from the sale of literature and publications (chiefly The Upper Room, and $3,275,877 came from service fees. Approximately $736,660 was allocated for the expenses of the General Secretary and the Board, with a total of $3,623,460 going to administrative and support services for 1996. It publishes magazines such as The Upper Room, Alive Now, Weavings, Pockets, etc., in addition to books. It sponsors programs such as The Walk to Emmaus, The Academy for Spiritual Formation, and Pathways Initiative.[9]

- The UM General Board of Pension and Health Benefits. The accumulated assets of the pension fund are now over 9 billion dollars. "It is responsible for the general supervision and administration of pension, health, disability and death benefit plans, programs and funds as authorized by the denomination's highest legislative authority, the General Conference."[10]

- The UM General Commission on Christian Unity and Interreligious Concerns. Income for: 1994 - $816,316; 1995 - $785,218; 1996 $924,000 (apportioned). Its stated purpose is to: 1) initiate, maintain, and strengthen its relations with other churches and worldwide and national ecumenical organizations; and 2) advocate and educate the ecumenical relationships through the constituency of the United Methodist Church. It is a "reconciling" organization and is in the forefront to promote the acceptance of homosexuality.[11]

- The UM General Commission on Religion and Race. Apportioned $835,000 per year. It has the function of reviewing, evaluating, and assisting annual conference leadership to "incorporate policies and practices that will enable people to recognize racism, to be offended by its existence, and to be energized to address it."[12]

- The General Commission on United Methodist Men. This General Commission was created by a vote of the 1996 General Conference. The church is at a critical crossroads in its ministry with men according to Dr. Joseph L. Harris, head of the new United Methodist Men's organization. He believes that there is a window of opportunity for the denomination in men's ministries. "If we don't take advantage of this time, God will raise someone else up to do it," he added. "The United Methodist Church is poised at a time in history to take advantage of men's spiritual hunger."[13]

- The World Methodist Council. Some 120 pastors from seven Wesleyan denominations meeting at St. Simons Island, GA., April 7011 were challenged to break out of the "church manager" mold and to "face the world" as evangelists. The event was sponsored by the Order of the FLAME (Faithful Leaders As Mission Evangelists) of the World Methodist Council. Eddie Fox, council evangelism director, said the event was especially important for UMs, because persons in this denomination are the least likely of all faiths in North America to share their beliefs. Fox said the sessions were designed to help the clergy with less than five years of experience to "change their self-image from being maintenance ministers to missionary pastors."[14]

Concerns
Homosexuality is the "flag" issue in our United Methodist Church today, followed by "life" issues: abortion and euthanasia. The listing of various actions show the direction of our denomination.

Homosexuality

- The 1996 General Conference in Denver, Colorado. The entire week was orchestrated with a view toward reversing the church's stance in this area: people stationed at entrances passing out literature, news conferences, the "Denver 15's" press release opposing the UMC's stance on homosexuality, an "Open the Doors" theme, Hillary Clinton's speech, and legislative maneuvers. A petition from the Iowa conference for revision of the language in paragraph 71F of the Book of Discipline focused this debate. Despite aggressive activity by those who wished to overturn the UMC's stance, current language was supported by a vote of 577 to 378 (60.4%). Central Conference delegates, who were especially eloquent in their support of biblical standards, were: Sul A. Nawej (Southern Zaire), Ndjungu Nkemba (Southern Zaire), and Akasa Umembudi (Central Zaire). In other action, delegates passed a resolution prohibiting pastors from performing, and from allowing their churches to be used for, same-sex covenanting services.[15]

- UM Student Movement. Just over 50% of the 350 students attending the May 22-25 rebirth of the UM Student Movement (UMSM) in Estes Park, Colorado, voted in favor of becoming a part of the Reconciling Movement. However, the proposal failed to attain the two-thirds majority vote required by Student Movement constitutional guidelines. The reconstituted UMSM succeeds the former Methodist Student Movement terminated in 1968 in favor of a short-lived ecumenical endeavor. The Student Forum, begun in 1989, will now serve as the chief policy arm of the UMSM. Joe A Gosa, a student at the University of Alabama, Tuscaloosa, was named chair of the UMSM steering committee. The group approved a constitution and expressed appreciation for the denomination's support of ministry with students and young people.[16]

- "In All Things Charity" Over 1,300 UM clergy have signed the statement that opposes "discrimination" against gay men and lesbians. Spokesman for the group Greg Dell states, "Careful scholarship indicates that the witness of Scripture and Christian tradition is no more unanimous, settled, or correct in rejecting homosexual commitments of love than it was in prohibiting the ordination of women, or justifying the holding of slaves."[17]

- Affirmation. An unofficial group of UMs for lesbian, gay, and bisexual concerns, is urging ums to "dissent" from an action by the 1996 General Conference that prohibits UM clergy from celebrating or hosting covenant services for lesbians and gay men (1996 Discipline, par. 65c). meeting April 25-27 in Cincinnati, the group said the law is illegal because "by description and Judicial Council decision, the Social Principles are intended to be persuasive, not coercive. The use of proscriptive 'shall not' language is out of character and... is not enforceable." The group also says the provision is unjust as it singles out one class of people and denies them the ministry of the church. . ."[18]

- Reconciling Congregations. This organization reports that the movement now encompasses 127 congregations, 18 campus ministries, and 6 annual conferences. Some 12,000 individuals are enrolled. Proponents plan to increase their steam at forthcoming annual conferences.[19]

- Convocation in Atlanta. Reconciling Congregations attracted nearly 500 opponents of the church's official stance on sexual morality at it annual convocation in Atlanta. "United Methodist leaders don't believe there is room for all. We have closed the doors," said Minerva Carcano of Perkins School of Theology. She told the audience that her association with the Reconciling movement may prevent her election as bishop, but she was willing to pay the price. She said that she was certain that Jesus would sit at the "open" Reconciling table. Ironically, the group met on the campus of Emory University, a UM-affiliated school recently embroiled in controversy over an attempted same-sex wedding in one of its chapels. One of Emory's chaplains, a UM minister, lent his support to the Reconciling cause during his sermons to the audience. This year's theme for the Reconciling convo was, "Come to The Table," with the implication that United Methodism does not currently welcome homosexuals to its churches .... The convo honored the fifteen bishops who declared their solidarity with the Reconciling cause at last year's General Conference in Denver. Of the fifteen, Bishops Melvin Talbert (San Francisco), William Dew (Phoenix), Joseph Yeakel (retired), and Calvin McConnel (retired) sent letters of support that were read in Atlanta.

Bishop Dale White (retired) and Bishop Melvin Wheatley (retired) addressed the crowd in person on behalf of the Denver Fifteen. Bishop White called Reconciling Congregations an "oasis within the church" that ranked with the denomination's Women's Division as a strong progressive force...... And he called resistance to the Reconciling cause a "demonic phenomenon."[Note: "Hate groups" and "demonic" appear to be the latest buzzwords synonymous with evangelicals. Concerned Methodist were called "demonic" by a bishop who communicates untruths, advocates homosexuality, and refuses to even be in the same room with members of our organization - exhibiting the "hate" that he attributes to those of us who call for accountability of action. It is necessary to see through the rhetoric used by these people.] David Otto, a professor of religion at UM-Centenary College in Shreveport, Louisiana, described himself as a Christian homosexual and told the audience of his first "coming out" while in a McDonald's drive-through, eliciting a phone number from the male cashier.. "It was a happy meal," he boasted. During a Bible study, Otto read from Genesis of Jacob's wrestling with a stranger from night until dawn. "I've done that before!" he quipped as the audience guffawed. "Occasionally with a god!" In a more serious vein, he echoed the theme of biblical revisionists such as Episcopal Bishop John Spong by claiming that much of the New Testament was not literally true but was simply the early church's mythical reinterpretation of the Old Testament. Otto is frequently featured on cable television programs sponsored by United Methodist Communications.

In her sermon, Kelly Brown Douglas of Howard Divinity School in Washington, DC blamed Christian history, especially the Nicene Creed, for "disembodying" the incarnation and demonizing all human flesh. She said that because the church linked women and homosexuals with sexuality, it discriminated against both groups as "outside the white, partriarchal norm." "All human bodies are vehicles for God's presence," said Douglas. "The sinners are those who cause homophobia, and not gay and lesbian persons. For the church to be homophobic is to be of anti-Christ."[Note the the twisting of perspective.] The Reconciling movement now includes 127 congregations, 18 campus ministries, and six annual conference groups. This year's convocation included for the first time workshops for junior and senior high school youth. Several teenagers shared their impressions about the event in front of the Reconciling audience. "When I first came to Emory I did not know what to expect," said one young teenage boy speaking from the podium. "But when I met all the gay/lesbian/transgender people they were really nice and made me feel good. I am glad to go to a Reconciling church."[20]

- Jimmy Creech. Kearney, Nebraska: In a recent decision, Jimmy Creech, pastor of FUMC in Omaha, was acquitted of wrongdoing in his performance of a "covenanting ceremony" between two women alleged to be lesbians. He was found innocent by a church panel Friday, March 13th, of disobeying rules for performing a lesbian unity ceremony. Had he been found guilty by the jury of fellow ministers, Creech, a Goldsboro, NC native, could have lost his position at FUMC, and been forced to surrender his ministerial credentials. The jury was made up of nine men and four women, all ministers from Nebraska. Jury foreman Grant Story said the vote reflected the difficulty the church has experienced with the issue. "We have struggled, no, agonized together in a spirit of love and our hope is that United Methodists everywhere will receive our verdict in that same spirit of love and respect," Story said after the verdict was read. Creech, who was suspended from the leadership of his congregation on Nov. 10, testified that he was simply serving the spiritual needs of two women church members. The Rev. Loren Ekdahl of Lincoln, who argued the church's side, said Creech went wrong by conducting the ceremony as if it were an official rite, "We're not talking about a simple prayer or blessing here."[21]

Website. Just as it is important to face the ugly reality of a malignant tumor and act on that information, so it is necessary to face ugly realities within the United Methodist Church that has the potential to seriously compromise the work that it does for God's kingdom. If anyone has any doubt as to where the homosexual advocacy movement within the United Methodist Church (and in our society as well), then go to the following site on the INTERNET:

http://members.aol.com/bethanyum2/ministry.html

This will put you on the web site of the ministry page of Bethany UMC, 1268 Sanchez Street, San Francisco, California. On this "Ministry Page" one can access any of the following: the San Francisco Lesbian/ Gay Freedom Band, Sims Center Home Page, etc. One can then "click" on the Sims Center Home Page and then go to any of the following "pages": What Makes It Queer?; Degenerate Arts; Dixieland Dykes + 3; High Risk Group; Sister Spit's queer girlpunk poetry; Degenerate art: An E-Zine on Queer Art and Culture. If one "clicks" on the "Degenerate art:..." page, he will see the pointer "South 666" then an arrow pointing to the narrative "Queers at the Millenium". And this in a United Methodist Church.
(Emphasis ours.] - Concerned Methodists

Abortion. 1996 General Conference. Noting the "pro-choice" position of the 1996 General Conference and a strong push for acceptance of homosexual practice, The Reverend Paul T. Stallsworth says this is "a dangerous time for United Methodists." He encourages members of the Taskforce of UMs on Abortion and Sexuality to tell the truth about "sexual discipline, and love for the unborn and mother...... The fight against 1/4 million abortions each year is the greatest moral issue of our day, according to Dan White of the Arlington (Virginia Conference) District Hispanic Ministries. White says, "When abortion is no longer the scourge upon our nation and within our church it now is, church historians will judge those who supported, and those who opposed, abortion."

One Course of Action:

Stewardship.
"Do you know what your money is supporting?" written by (UM Pastor) Dr. Don Wildmon, President of the American Family Association

I guess I hit a nerve, for some the wrong nerve, in last month's column. In that column I cited the efforts of many at the very top positions in many of the old-line churches to take their denominations down a liberal path. Some of our readers didn't appreciate that column. What I proposed was that local churches cut out funding for those groups and individuals within their denominations who advocate the radical homosexual agenda - including the ordination of homosexuals, the acceptance of homosexuality as a normal and non-sinful activity, and even the approval of homosexual 'marriage.' Most of the national leadership in these denominations is funded by donations from local churches. Many of the leaders, because of their positions of influence, are in a position to influence the direction of the denomination to a far greater degree than the person sitting in the pew who gives the money to pay their salaries and fund their agenda.

What I proposed was that local churches carefully examine how the money they provide their denominations is being used, and to cut off the funding where it is being used to promote an agenda clearly contradicting the scriptures. I see absolutely nothing wrong with that proposal. It creates more involvement by members of the local church, which I think is a good idea. It will cause churches and 5 individuals to be better stewards of God's money, which I think is a good idea. It will mean that funds are used to the maximum benefit possible for those most in need, which I think is a good idea. It will mean that those who want to use their position in their denomination to promote the homosexual agenda would have to raise their own money, which I think is a good idea. It would allow the various denominations to more fully and carefully explain what their members are being asked to support, and how those who received the money use it. And, yes, I think that is a good idea.

In many denominations local churches and individuals have been supporting, often unquestioned, whatever their leaders asked of them. Some are left with the opinion that if they fail to fully support whatever is asked of them, they aren't good members or loyal local churches. That is hardly the case. It is best for people to do their own thinking and to base their decisions to support or not to support based on what they find. This approach should not be a threat to any leader. It simply makes better stewards of those who are both giving and receiving the funds.

The basic question is: Do you know how your funds are being used? If not, why not? [Emphasis ours.)[22]

Notes:

1. John Wesley says ... from Through the Year with Wesley: An Anthology, by Frederick C. Gill (as quoted in "We Confess"
2. Data taken from a variety of social-science sources, by political scientists John C. Green and James L. Guth
3. "We Confess" newsletter, November/December 1997, page 2
4. Newscope, November 28, 1997, p.1
5. UM News Service (Newscope, Feb. 27, 1998)
6. Barbara Wendland, "Connections," May 1997
7. The Circuit Rider, April 1997
8. The Fayetteville Observer-Times, 8/10/96, p. 10A
9. UM GBOD 1995 Income and Expense sheet, 1996 Annual Report
10. The UM GBPHB Annual Report, p. 16.
11. Financial Disclosure Statement from the UM GCCUIC; experience.
12. Report to the 1996 General Conference made by the UM GCRR
13. The United Methodist Reporter, 10/25/97, p.4
14. Wesleyan Christian Advocate, Kelly Holton
15. The Daily Christian Advocate, personal observation
16. Newscope, June 6, 1997, p. 1
17. Newscope, 4/18/97, p. 3
18. Newscope, 5/09/97, p. 3
19. The United Methodist Reporter, August 9, 1997, p. 2.
20. Mark Tooley, UMAction, as reported in Good News Magazine, November/December 1997
21. The Fayetteville observer-Times, March 14, 1998; INTERNET
22. AFA Journal, October, 1997, p. 4

Back to Top

ANNEX I
Non-United Methodist Organizations Supported with UM Money

This section lists organizations supported with United Methodist money, those tithes given into the offering plate in response to appeals to "missions" or to "giving to God's work" made by pastors in United Methodist Churches all over the country. Some of the organizations listed below are probably harmless, working to fulfill some aspect of a social agenda; but the questions need to be asked, "Why is this being supported with our tithes? What is this, other than fulfilling a social need? Is this wise use of God's money?" Others are working to support a secular-humanist agenda, or socio/political activism. Other organizations do real harm, by promoting abortion, homosexuality, or lascivious lifestyles. At times, United Methodist money has been used to support Marxist-Leninist ideas - an atheistic ideology that has brought more suffering, torture, and death than has any other movement in the history of humanity.

Some of the groups are listed because we know little about them, are concerned as to what might be their intent, and wish to track them. All combine to give a picture that money spent by our general boards and agencies is not always utilized efficiently nor wisely in doing God's work; this alone should give us reason for concern. Many of the grants are so numerous that they can be placed into specific groups: economics, health care, (illegal?) immigrant advocacy, justice, neighborhood centers, and women. The question that should be asked is, "What is this doing to spread the Good News of Jesus Christ?"

Ultimately, we want to make this section as comprehensive as possible, so that you will have a reference to check the background of an organization or group supported by church money. Subsequent "update" mailings we send you will provide greater information on these groups.

Explanation of the annotations:

- For the organizations with three figures listed below, the amounts are for 1994, 1995, and 1996. (reflecting the most current figures available). For instance, "$100/$100/$100" shows that the organization received $100 for each of the years 1994, 1995, and 1996. If there are four, then the first year considered is 1993, unless otherwise annotated. This also helps to establish a specific pattern of funding. Most organizations will show some funding for 1996. For those that have only one figure listed, funding will be indicated by year. In some instances, funding for an organization was indicated by a single amount with a past year indicated to show a pattern of support for a specific cause that we are tracking.

- Funding by the General Board of Church and Society will be indicated by (S). Unless otherwise indicated, the funding was from the General Board of Global Ministry as listed in the Financial Disclosure Report.

Action for a Better Community (ABC) $4300 - 1995/$4,000 - 1996*
Its self-described mission is a multiracial, multilingual community organization working for systemic change through direct action. Its members organize around "issues of social/economic justice" demanding accountability on the part of public officials and institutions.

Africa - Church Growth & Development $153,346-1993/$99,278-1996* [A]

African National Congress (ANC)
See Annex G, the WCC, for detailed support and additional descriptions of its activities. In addition, this organization received $2,833 of support between 1984-1987. ANC is a pro-Marxist, terrorist organization that sought the violent overthrow of the South African government. This organization condemned "U.S. imperialism" but praised the Soviet Union as a "bulwark of peace, security, and happiness for all mankind." After Nelson Mandela was freed, he traveled to the Soviet Union and to Cuba, and declared them to be the countries that did the most "for the cause of freedom" in South Africa. [T, l]

Africa Project for Christian-Muslim Relations in Africa $10,000
Self-explanatory.

All Africa Conference of Churches* (AACC) $115,600 (1993) [A/FRN]
AACC received $101,000 during the period 1984-1987. AACC leaders have praised the Marxist People's Republic of Angola for its "considerable contribution to the struggle for the complete liberation of Africa." Angola's government was kept in power by tens of thousands of Cuban troops, about which AACC made little mention (while they were in that country). The anti-Marxist insurgents (led by Dr. Jonas Savimbi) in Angola were described by AACC leaders as South African "puppets."[T, 2]

American Committee on Africa* (ACA), $5,000 (1991 only) [A]
ACA supported Marxist groups in South Africa, such as the ANC (see ANC above). In June 1989 the UMC co-sponsored a Washington, D.C. demonstration with ACA, among other groups, during which "civil disobedience" occurred. [T, 3]

American Friends Service Committee (AFSC) $1,200/$2,000/$1,500*
AFSC is a professed pacifist group having at times supported various radical causes to include the Palestine Liberation Organization (PLO).[T, 4]

Angola $83,860/$131,646* [A/FRN]

Beijing Conference $5,500* (1994 only)
See the description in the section on the United Nations.

Bolivia/Ecological issues $5,000 [N]*

Caribbean Conference of Churches (CCC) $47,620/$52,500*
CCC has favored Cuba and opposed the United States to include the military action to oust Panamanian dictator Manuel Noriega, who was involved in drug running.[T, 5]

Center for Community Action (CCA) $11,200/ - /$4,300/$4,000* [N/FRN]
(Funding shown for the years 1993-1996) CCA's self-described purpose is to "broaden the base of citizen participation in the social and political process in Robeson County (North Carolina) .... The Center has kept in focus the underlying economic interests which are the root cause of the 'closed political and social system'".

Center for Constitutional Rights (CCR) $7,000/$3,500/$9,800*
The CCR was founded in 1966 by three leaders of the National Lawyer's Guild: William Kunstler, Morton Stavis, and Arthur Kinoy. Its self-described mission is "endeavoring to bring down the system through the system." CCR has sued the U.S. government to prevent deployment of the MX missile, "hold it responsible for injuries suffered by Nicaraguans at the hand of the Contras," and frustrated grand jury investigations of terrorist activities. [T, 6]

Central American Working Group (CAWG) $4,000/$4,000/$4,000/*
CAWG was formed to carry on the Central America program of the Coalition for a new Foreign and Military Policy (CNFMP) which disbanded in the late 1980s. These organizations have opposed U.S. policy and have actively favored Marxist-Leninist governments. CNFMP Executive Director David Reed stated in the April, 1984 newsletter Nicaragua Network News that by "demanding the dismantling of the massive military infrastructure the U.S. maintains around the globe," U.S. leftists could protect "the gains of progressive movements in the Third World." He cited the Sandinistas in Nicaragua and the Marxist-Leninist MPLA government in Angola as examples of the sorts of it progressive movements" he wished to defend. CAWG is a project of the National Council of Churches.

Centro Antonio Valdivieso (CAC) $10,590/$10,445/$3,657*
CAV is the unofficial headquarters of the pro-Sandinista "People's Church" in Nicaragua and has taken action against Roman Catholics and other Christians who did not support the Sandinistas when they were in power. CAV believes that "Marxism-Leninism, in its Sandinista formulation, has a place of honor for the Church.[T, 1]

Children's Defense Fund (CDF) $5,000/$17,600/$6,000* [N/FRN]

Church Women United (CWU) $40,977/$42,025/$43,025*
Located at 475 Riverside Drive in New York, CWU addresses a wide range of political issues. A 1983 visit to Nicaragua prompted the following statement by Marjorie Tuite, CWU's Director of Ecumenical Citizen Action: "It (the Sandinista revolution) is the response of a faith-filled people, the energy of the collective, the conscience of the world. It is truly the journey of an Exodus people in a long march to the promised land to establish a society free from alienation and misery .... In the revolutionary struggle of the poor, the presence of God in the midst of a people is clearly demonstrated. As Moses lived in the heart of Israel, so too 'Sandino lives in the struggle for peace.' Nicaragua offers to the world of nations the promise of newness. It (Note: six years later, the people voted this government out of office) CWU opposed the Persian Gulf War. In the 1990 CWU magazine article "Cold War End: A Mixed Blessing," by Carol Barton, the CWU Director of the U.N. and International Affairs, blamed "Two-Thirds World" (Africa, Asia, Latin America, the Pacific, and the Caribbean) poverty and debt on "Western Capitalism." According to Barton, free competition in the marketplace means that transnational corporations "pit workers in one nation against those in another," and only the "rich coffers of Europe and other trading partners" profit.

Church World Service (CWS) $1,103,119/$1,166,126/$1,125,670*
In addition to information on CWS earlier in this Report, it funded the Interreligious Task Force on El Salvador and Central America in preparing a statement showing that "the Democratic Revolutionary Front," the political arm of the Marxist guerrillas in El Salvador was the legitimate representative of the people, and coordinated a speaking tour of five cities. While the NCC considers the U.S. to be the oppressor both at home and abroad, its spokesmen are supportive of Marxist countries, such as having praised Cuba and communist China. in addition to numerous other expenditures, more recently it has given $170,875 to the "Save the Children Fund." CWS has provided more than $386,000 to Vietnam and has done so for the past 35 years, despite protestations to the contrary. For the past decade, CWS has supported work in isolated villages in five provinces to upgrade health clinics, provide health education, and assist in water resource development. A component of the NCC, Church World Service receives money from its parent organization, CROP walks, and UMCOR in addition to other divisions of the GBGM.[8]

The Council of Evanqelical Methodist Churches in Latin America (CIEMAL) $151,514/$63,479 $118,541* [L/FRN)
Complaints have been received from the field that this group was unresponsive to needs of persons in mission. It has opposed the Mission Society for UMs in its work in Latin America.

Cuba $68,248/$25,479 (1995)* [L/FRN)
Even though this money is ostensibly channeled to the church in Cuba, there is concern that it will not be used for the purposes stated.

Development Alternatives with Women for a New Era (DAWN) $10,000*
DAWN plans to undertake a critical assessment of the "so-called success stories" of the new industrialized countries" and to "consider the alternative paths to development."[F] This is seen as funding of various approaches to a socialized economy as a counter to capitalism.

Economic advocacy (1996) [N]. See "Southerners for Economic Justice." Should this be a ministry of the local church?

Coalition for Economic Survival $4,000

Global Economic Crisis $60,327

Southern Oregon CTE for Economic and Social Justice $4,000

Ecumenical Committee for Aid to Development (CEPAD) $48,151 / $46,280 $44,526*
CEPAD supports the Marxist Sandinista party in Nicaragua. Churches that refused to support the Sandinista government when it was in power were criticized by CEPAD. It has published a primer entitled "Capitalism and Socialism for Beginners," which lauds Cuban-style socialism as the "system that approaches closest to the Gospel ideal." [FRN,T] In its Nicaraguan Literacy Campaign, it portrayed the Sandinistas as the only legitimate form of social action in that country and called on students to memorize the Sandinista Hymn.[9]

Farm Crisis Project $10,000 (1996)*

Farm Labor Organizing Committee $4,000 (1996)*

Healthcare advocacy (1996) [N]
HCWGHI, as several other similar groups, is funded with church money and lobbies for universal access to national health care.

Global Health Action $52,194

Health Care - People United for a Better Oakland $4,000

Health Care We Gotta Have It (HCWGHI) $5,000*

Inter-Religious Health Care $5,000 (1995)*

"Hunger" (1996)* [N]
Should this be a ministry of the local church?

Food on a Budget $6,000

Hunger Action Voter Education Support $5,000

Hunger and Development $8100

Shalom House Com. Dev. for Hunger Poverty $8,000

(Illegal?) Immigrant Advocacy (1996) [N].
The Mainline churches have a record of working in, and lobbying for, the illegal immigrant movement. During the 1980s, they were active in the "Sanctuary" movement.

Center for Immigrant Rights $8,000

Florida Immigration Advocacy Center $1,500

Los Angeles Refugee Asylum Project $4,000

Sojourners in our Land $81,551

USA Refugee Resettlement Program $53,902

Institute for Policy Studies (IPS), $2,400 (1991); $1,000 (1996)*
Located in Washington, DC, IPS actively lobbies against virtually all U.S. defense programs and opposes U.S. policies in Central America. It places blame for the Vietnam War solely on the U.S. "An American Manifesto" by IPS co-founders Richard Barnet and Marcus Raskin states that "America must be made safe for the world." As Barnet puts it in his Invention and Revolution, "The world must be made safe for revolution." IPS fellow Saul Landau produced several documentary films lauding Fidel Castro's Cuba. During the Vietnam War, Barnet, Raskin, and others both led demonstrations against the U.S. involvement in the war and made propagandistic statements on behalf of North Vietnam. After the war was over, Barnet and Cora Weiss signed a full-page ad in the January 30, 1977 issue of The New York Times affirming their solidarity with the communist regime. In neighboring Cambodia, IPS associates were very slow to accept the reports of genocide perpetrated by the Khmer Rouge regime. It also attempted to undermine U.S. intelligence agencies while defending various Soviet policy objectives. Barnet described as "the big lie of our time" the idea that the former Soviet Union was a threat to peace and freedom. When Soviet troops subsequently invaded Afghanistan, Barnet and Weiss denounced the United States for poisoning superpower relations and provoking this "defensive" military act. IPS opposes transnational corporations as instruments of "repression".[R,T,10]

Interfaith Action for Economic Justice (IAEJ) $20,568/-/-/$10,272/$21,685 (funding for the 1992-1996)*
Located in the United Methodist Building in Washington, DC, IAEJ advocates a more "just international economic system" including alleviation of debts incurred by Third World nations. IAEJ often opposes U.S. military assistance to foreign nations.[T, ll]

Interfaith Center on Corporate Responsibility (ICCR) $59,774/$68,100 $$36,750 * ($2,000 from the GBCS)
ICCR demands that defense contractors convert their efforts to peaceful industry, and called upon all corporations to avoid involvement in the Strategic Defense Initiative, which is an effort by the U.S. to develop a defense system against nuclear attack. ICCR also calls upon U.S. banks to reschedule Third World loans.[T]

Interfaith/IMPACT $44,000/$26,000/$17,000 ($5,500 from the GBCS)
IMPACT is a Washington political lobbying group, whichgenerally tries to stay within the range of debate on Capitol Hill, because it does want to have a tangible impact on selected issues. It avoids the most radical or extremist positions of some groups funded by the GBGM, generally falling on the liberal side of most public policy debates. It maintains that the Reagan Administration was "cruel, evil, and deceptive" in both its foreign and domestic policies. It has lobbied heavily to oppose U.S. funding for the Contras, the MX missile program, and the Strategic Defense Initiative. More recently, two examples are its positions on military spending and health care - on both, it is to the left of President Clinton.[12]

Japan undesiqnated $421,092.21
"Undesignated?" For what was this spent?

Japan North American Commission $40,455 [N]

Jerusalem Diocese of the Episcopal Church $6,038 (1996)*

Joint Seminar on Natl. & Internatl. Affairs/Women's Division$170,000/ $69,999.98*
Funds seminars for adults and youth on international political affairs adopting a position left of center.

Justice advocacy (1996) [N].
Questions are raised when money is used to advocate for these issues, yet the voice of the UMC was silent on the persecution of people under Marxist-Leninist governments, and is silent about the persecution of Christians today (over 163,000 Christians were martyred for their faith in 1994 alone; more have been martyred in this century than in the previous nineteen centuries combined).

Asia Pacific Center for Peace $6,000

Brazil Human Rights $5,000

Brazil Against Racism $9,000

Boston Justice $4,000

Center for Democratic Renewal $10,000

Center of Concern/Alt WID $1,000

Church for Middle East Peace $4,500

Citizens Project $2,000
Opposes the Christian Coalition

Coalition on Human Needs $2,000

Direct Action for Rights and Equality $4,000

International Labor Rights Education $4,000

Justice for Women $7,500

National Committee on Pay Equity $2,5000

National Farm Worker's Ministry $3,000

National Labor Committee $2,700

National Welfare Rights Union $3,500

Peace with Justice $4,000

Southwest Organizing Project $4,000

Southwest Regional Education Justice Network $1,500

Urban Action, Inc. $10,000

U.S. Japan Committee for Racial Justice $1,000

Voices for Haiti $2,000

Korea Church Coalition (KCC), $6,700/$2,000*
The KCC, which has faulted the U.S. for "making threats" against North Korea's nuclear weapons program, this organization does not speak to the severe persecution of Christians in North Korea.[13]

Korea Interest Held $67,236.53 (1996)*
$12,000 was given back to the GBGM. Circular accounting?

Korea Peace and Reunification Program $10,000(1996)*

Minority advocacy (1996) N.

MARCHA (UM Hispanic Caucus) $10,000

Native American Advocacy $4,000

Native American Rights Fund $5,000

Leadership Development Grants $242,097

Mozambique $135,700/$215,410* [A/FRN]

National Coalition to Abolish the Death Penalty $2500/$1500/$1500*
Actively strives to proscribe use of the death penalty. See also "People of Faith Against the Death Penalty."

National Interreligious Task Force on Criminal Justice $3,000/$1,500*
This is seen as another of the organizations advocating a "more equitable criminal justice system" in areas such as parity.

National Ecumenical Movement of Puerto Rico (PRISA) $5,000/$4,000*
PRISA seeks to remove U.S. "colonialism" from Puerto Rico. Its selfdescribed mission is it "sponsors lectures on environment and natural resources in high schools and universities."[T, 14]

Neighborhood Centers (1996)*
Representative description: A multi-cultural community service center providing programs in child development, day and after-school care, youth employment network, career development program... thrift and summer recreation programs for children.

Bethlehem Centers $77,425

Creating a Caring Community $10,000

Neighborhood Centers $172,535

Wesley Community Centers $272,400
Representative description: A community center providing after school care, senior citizen program, enrichment classes in art and music, emergency assistance with food, clothing, fuel and rent; garden project and minor home repairs for the elderly. Serves a Black community.

The North American Congress on Latin America (NACLA) $4,000 (1992); $1,250 (1996)*
NACLA favors "revolutionary change in Latin America,"as well as of revolutionary struggle at home." At one point, NACLA offered to support a "revolutionary peace corps" to send young Americans to work with leftist Latin American guerrillas. Its ideological draft statement admits NACLA sought the support of those "who not only favor revolutionary change in Latin America but also take a revolutionary position in their own society...... The organization supported El Salvador's Marxist guerrillas and Nicaragua's Sandinista government. The Congress was credited by Philip Agee - a former CIA agent who has made a career out of revealing names of active intelligence officers with having helped him undermine the CIA. CIA station chief Richard Welch was murdered in Athens after Agee published his name in Counter-Spy.[T, 15]

Patrice Lumumba University $44,400 (1996)*

Peace advocacy (1996)*.

Peace with Justice Programs $35,775 1996 (S)
In all of its advocacy, UM general boards and agencies failed to protest Marxist brutality in China, the Soviet Union, and the Eastern Block countries during the over seventy years of the existence of these governments.

Asia Pacific Center for Justice & Peace $12,000

Peacemaker Initiative $5,000
Self Description: "Native American spiritual resource.

People of Faith against the Death Penalty $2,000 (S) 96
The purpose is self-explanatory. See also "National Coalition to Abolish the Death Penalty."

The Policy Alternatives for the Caribbean and Central America (PACCA), $4,000 (1992)*
PACCA opposes U.S. policy in Latin America. The Sandinista literacy program in Nicaragua has been praised by PACCA in spite of its strong promotion of Marxist ideologies.[T, 16]

Rites of Passage $4,000 1996 [N]*
Program seeks to address pbysical/sexual abuse, economic exploitation of youth ... for African-American girls, aged 12 - 16.

Southerners for Economic Justice*, $12,000/-/$8800/$9,000*
This organization's self-described mission is as "a multiracial organization that works to extend civil rights into southern workplaces and to advance economic development that benefits workers and marginalized people." See "Economic Advocacy" above.

Thinking of God Differently, Lima, Peru $10,000 (1993 only)*
This is seen as an extenuation of the theologies presented at the "ReImagining Conference on the "varied concepts of God."

United Church of Christ in the Philippines $18,994-1994/$1,352-1995*
Despite the small amount shown for 1994, there were numerous entries of donations made to other mainline denominations in varying capacities both in the United States and abroad, such as the Episcopal Church, the Presbyterian Church (USA), and others.

The United Nations
In addition to the support described below, it should be remembered that our church's leadership, the GBCS, the GBGM, the NCC, and the WCC - all supported with UM dollars - advocacy at the highest levels of government on behalf of the UN, urging our nation's leaders to not take unilateral action but to effect all actions through that body.

The UN Fourth World (Beiiing) Conference on Women ($50,000-$150,000)
Estimated cost for each participant was: $2,000-$6,000 each, with $6,000 being the more plausible cost. The Fourth World Conference on Women held recently in Beijing, China was attended by 25 UM women. Pamela Sparr, an executive with the Women's Division (WD), and some 24 other UM staff and directors of the GBGM and the GBCS attended the August 20 - September 15 conference. The GBGM delegation included women from Argentina, Zaire, and Burundi. GBGM is a member of the "U.S. Ecumenical Women's Network: Beijing and Beyond." This conference promoted, among a plethora of ideologies, the idea that there are five genders (as opposed to two): male, female, homosexual, bisexual, and transsexual. Evidences of "goddess" worship abounded. A giant "goddess of joy" who is "holy and pure" overlooked the stadium site for the August 30 opening of the NGO forum, a parallel event to the Fourth World Conference on Women.[17] [18] [19].(See WD section)

- Seminars at that event included:
"Daughters of the Earth - The Second World Women's Congress for a healthy planet, 11 was dedicated to the Chinese goddess Nu Kwa, the Great Mother who "repaired the universe, establishing harmony and balance to nature's patterns." Participants were told they must say thank you to mother earth over and over every day because she gives life. The program was dedicated each day, with one exception, to the goddesses Songi, Athena, Tara, Pasowee, Ishtar, Ixmucane, Aditi, and Nashe. Pamela Sparr, an executive with the UM GBGM's Women's Division, participated in a presentation which was in honor of Songi, the "great Mother" who gave the Bantu women houses, fruit, and livestock ...

"Lesbian Activism from an Interfaith Perspective" was led by an all-lesbian panel. Selisse Berry, Presbyterian, and National Coordinator of Christian Lesbians Out Together (CLOUT), talked about being a feminist and lesbian. Panelists spoke of the connections they find in such organizations as CLOUT and within the Church.

"Women, Religion, & Culture" identified traditional Christianity as imperialistic, patriarchal, colonistic, capitalistic, ecocentric, racist, and homophobic." According to one presenter, "Feminism is also a religion .... I want all of us to remember ... we are the transformer maker and creator of our own religious and cultural tradition." (See Annex E, Appendix 2 "Missionary Orientation")

"Goddess and Women Hand in Hand" put forth the theme that women are creators of their own religious tradition. The woman leading this program said, "Women who believe in the spirit of the world and the energy of the goddess have gone a long way. I have met goddesses from around the world which gave me the idea that we need to start a network." One woman from New York shared that a shrine to the feminine was being built, organized by her goddess circle which is more than four years old.

"Religion and Culture - Force for Women'# offered the story of one woman who told of leaving the Catholic Church to become a Wiccan and said she finds "the faith of peace, justice, harmony, and joy" there.

"Lesbian Flirting Techniques" - the name was self-explanatory. Lesbianism and abortion were accepted as normal and right.[20]

Washington Office on Africa (WOA) $28,000/$22,500/$24,000
Located at the United Methodist Building in Washington, DC, WOA supported the Marxist Patriotic Front in Zimbabwe and now supports the Marxist governments in Angola and Mozambique. It lobbied on Capitol Hill against U.S. funding for UNITA.[T, 21]

Washington office on Haiti (WOH) $3,000 - 1996
In addition to the $3,000 above, the GBCS gave $2,667 for the "Haitian Advocacy Program."

Washington Office on Latin America $2,000 - 1994/$2,500 - 1995*
Located at the United Methodist building in Washington, DC, WOLA was founded by a UM missionary. It acts as a liaison between radical groups in Central America and church groups, congressmen, labor unions, and the media. It supports the Sandinistas in Nicaragua and lobbied against U.S. aid to the Contras. WOLA sponsored trips to the U.S. by representatives of the Salvadoran Marxist front.[T, 22]

WEDO/Women USA Fund, Inc. $1500* (1994 only)
WEDO is a New York based feminist group co-chaired by Bella Abzug, renown for her socialist, radical feminist views (she was an admirer of Stalin while he was alive). [R]

Witness for Peace (WP) $10,000 - 1994/$10,000 - 1995*
WP supports the Sandinistas in Nicaragua and has denied there had ever been persecution of the Christian Church in that country.[T, 23]

Women's areas of funding (1996) [N].
There has been an upsurge in the funding of various women's programs in new disciplines around the world.

Bosnia/Advocacy for Women $5,144

Chile Christian Women Oral History $5,000 [N].

Chile Clergy Women's Retreat $4,800 [N].

Africa Women in Law $10,000 1996 [N]

Asia Women's Resource Center $5,000 1996 [N] Decade for Women $2000 1996
WD;p.2 The WCC "Decade for women" was associated with the "Re Imagining" Conference and the so-called "goddess" theologies.

Older Women's League $3,000

Women's Development $15,000 1996

Women's Advocate Ministries $2975

Chile Assistance for Women Victims of Violence $10,000

Women's Media $25,000

German Retraining Women $15,000
Self Description: To support the retraining of women in Zittau, Germany to develop new skills for entrance to employment.

Ghana Women's Program Department $3,000

TEWA Women United $1,500 [N]

The Women's International League for Peace and Freedom (WILPF)

In Kind Support $5,120 (1996)
WILPF charged that the U.S. military "threatens the future of all the peoples of the world" by "attempting to control the governments of other nations, whether by military intervention or subversive manipulation by the CIA." But when Soviet troops invaded Afghanistan, the WILPF was sympathetic. On economic issues, it is socialistic: "Production for private profit ... fosters war, racism, violence, and social and economic injustice. Fundamental economic change is needed to achieve more equitable distribution of resources through public ownership of the sources of wealth." In the U.S., it favors abortion, abolition of prisons and the death penalty, a guaranteed annual income, and homosexual rights. A recent WILPF magazine featured as its cover story "Lesbians: We Are Your Sisters."[R]

Women's Education Agenda Project $1,200 (1996) [N]

The Women's Theological Center $3,000 (1996) [N]

World Student Christian Federation (WSCF), $17,831/$65,067/$11,000*
WSCF is nominally a Christian group but it supports the revolutions in Cuba and Nicaragua, as well as the PLO and SWAPO terrorist groups. It received $270,240 in funding for the years 1984-1986.[T,N, 24]

Youth Rave $4,233 (1996) [N]

Zimbabwe $195,315/$136,296* [A/FRN]

Notes on the organizations referenced in the Annexes:
Unless otherwise indicated, financial data on all of the organizations listed in the study came from the following sources:

-Report of the Treasurers of the General Board of Global Ministries for the years covering 1994, 1995, and 1996.

-Financial Disclosure Report of the General Board of Global Ministries of the United Methodist Church for the years 1994, 1995, and 1996.

-The Daily Christian Advocate for the General Conference of the United Methodist Church, covering the 1997-2000 quadrennium.

-Report of Financial Contributions for the General Board of Church and Society for 1996.

-Treasurers' reports, annual reports, and financial disclosure reports from various general boards and agencies of the UMC.

Notes:

A	With the political changes that have occurred in the southern half of Africa and the demise of the ANC, SWAPO, and PAC, this area is being monitored for possible Marxist influence.
G	Good News magazine, published by the Forum for Scriptural Christianity, 309 East Main Street, Wilmore, Kentucky 40390
FRN	Further research is needed and being conducted as to activism.
I	The Institute on Religion and Democracy, 1521 16th Street, NW, Washington, DC 20036
L	With the political changes that have occurred in Latin America in the past three decades, these groups are being monitored to see how they are affecting the political arena in this area.
N	These groups are being monitored to see how they affect the national arena in political, economic, and/or social advocacy.
S	Funded by the General Board of Church and Society
R	RENEW/ECUMW - The Evangelical Women's Network. Paper by Faye Short, RENEW/ECUMW Network, P.O. Box 889, Cornelia, GA 30529.
T	The study by United Methodists for more Faithful ministry written by Mr. Mark Tooley.
U	UMAction, Washington, DC.
*	Financial support given by the General Board of Global Ministries. The GBGM has the largest budget of any of the general boards and agencies, and is the most prolific supporter of non-UM groups, causes, and agencies.

Notes:

1. South Africa: Revolution or Reconciliation?, by Walter H. Kansteiner; the files on South Africa at the offices of Concerned Methodists.
2. TASS, March 23, 1988.
3. The Betrayal of the Church by Dr. Ed Robb and Ms. Julia Robb, p. 221; "Stand for Truth" GBGM advertisement.
4. Coercive Utopians, by Rael Jean and Erich Isaac. Discipleship Books, 1985, pp. 143-145.
5. Nairobi to Vancouver: WCC and the World by Ernest Lefever, Ethics and Public Policy Center, 1987, p. 25; Interpress Service, May 2, 1988.
6. Utopians, p. 130; Betrayal, p. 221; Raymond Wannell paper with Security & Intelligence fund, February 1987. Also, Betrayal, p. 221.
7. "Philanthropy," July-August, 1988. See also Nicaragua - Revolution in the Family by Shirley Christian, Random House, 1986; and Nicaragua: Christians under Fire by Humberto Belli, The Puebla Institute, 1984.
8. Newscope, February 18, 1994, p. 3.
9. Good News, July/Aug 95, p. 41.
10. Covert Cadre by Steven Powell, Green Hill, 1987.
11. IAEJ brochures, 1988.
12. Good News, July/Aug 95, p. 41; Betrayal, pp. 213-214.
13. Good News, July/Aug 95, p. 41.
14. Good News, May/June 1983, p. 14.
15. Covert, pp. 229-230; Betrayal,+ pp. 214-215.
16. Covert, p. 226.
17. Newscope August 11, 1995, p. 3.
18. Washington Times, July 20, 1995, page Al; Beijing report, by Focus on the Family.
19. "Spiritual Quest in Beijing," Good News; the IRD report by attendee Diane Knippers.
20. Good News, Nov/Dec 1995, pages 34-35, based on reports from RENEW attendees Nancy Smith and Donna Maxfield.
21. Utopians, pp. 126-127.
22. Covert, pp.230-233; Betrayal, p.216.
23. Witness for Peace press release, March 4, 1986.
24. WSCF press release, August 27, 1981.

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ANNEX K
"UM Global Agencies Amass $100s of Millions in Excess Funds"

The information* in this Annex analyzes stewardship data from other perspectives, but the conclusion is the same: some of the money sent in response to appeals for "missions" is being accumulated at the general church rather than being used for the stated purposes of the original appeals.

The three pages included in this Annex were taken from the INTERNET. Some of the print is blurred and, in one instance, missing. The distorted print reads as follows:

- The third sentence in numbered paragraph "4" reads, "The net assets total has increased 42% over the past four years."

- The first sentence in the last paragraph on page three reads, "As you can imagine, these figures are most upsetting. Remember, however, that they are extracted from the 1996 Report of the Treasurer, an official publication of The United Methodist Church."

The portion that was missing is as follows:

- The last sentence in the last paragraph on page three (and the last sentence in the entire article) reads, "However, with the release of these very simple statements which un-complicate the treasurer's report, the local church will become informed."

For those having access to the INTERNET, we recommend your visiting this site and reviewing the articles as they appear.

We in Concerned Methodists are in agreement with the information contained in their summary of the data they had examined. Although we had not examined the problem of stewardship at the general boards from the perspective they did, we found it instructive.

The information in this Annex is supplemented by hundreds of pages of similar data in the offices of Concerned Methodists.

Notes:

*Taken from "The Unofficial Confessing Movement Page" on the INTERNET (permission granted to use information):

http://ucmpage.org

The Unofficial Confessing Movement Page

UM Global Agencies Amass $100's of Millions in Excess Funds
Source: The 1996 United Methodist Treasurer's Report

The 1996 United Methodist Treasurer's Report contains certain items which are most significant especially in light of the continuous demands made upon the local church to pay 100% of its apportionments. The need for the apportionments to be paid 100% was in order that the General Church might supply more missionaries, feed more starving children and reach more persons with the menage of Jesus Christ. In excising responsible stewardship within their local churches, pastors and lay people have the fight to expect the church boards, agencies and educational institutions which are the beneficiaries of our giving to likewise exercise responsible stewardship. Thus you might find reason to be dismayed with the item mentioned below, which are extracted from the 1996 United Methodist Treasurer's Report.

Currently, GCFA has an approved policy that agencies retain a minimum of 25% of annual operating budget in reserve. Current levels of reserves (net assets) held by many agencies are excessive to the point of embarrassment to the General Church. The high levels of such reserves and the positive assets revealed by current audits of the General Church's financial statements have caused one auditor to remark that if The United Methodist Church were a corporation, "we would declare a dividend."

High levels of not assets raise serious questions about the stewardship practices of United Methodist general agencies. Stewardship entails more than the safeguarding of net assets. It also concerns the best use of such assets. Jesus' parable of the rich man who stored up riches in new barns (Luke 12) comes to mind. It is natural to question whether the accumulation of excessive net assets does not come at the expense of current investment in the mission of the Church. Unless the maintenance of high net asset levels compared to annual revenues are pursuant to explicit future needs, many within the Church will conclude that the wealth of the agencies is the goal.

It is difficult to support good faith appeals to local churches to pay World Service and other apportiomnents when the agencies are perceived to be more wealthy than the churches. Furthermore, it is misleading to promote apportionment giving as missional when substantial amounts of revenue are being retained in marketable securities, employee loans, and other investments at the agencies. It is also detrimental to donor morale when apportionment revenue becomes a minor fimding source for an agency. When investment gain and income exceeds apportionment revenue, donors may feel that their giving is immaterial.

If the accumulafion of net assets by general agencies allows for investment gains and other non-apportionment income streams to fund the majority of the agencys operations, the agency's financial reliance on connectional accountability is diminished. Unless the General Conference intends to create self-funded endowments for the general agencies, the desirability of such endowment is in question.

Among the findings uncovered in a recent independent analysis of the 1996 Treaurer's Report:

1. The World Division of the General Board of Global Ministries is the largest of the pre-1997 divisions making up the GBGM. Its total not assets as of 12/31/96 were $170,648,809. This is 3.3 times its annual $52 million revenue. Excluding the permenent reserve of $60,328,349, the total of unrestricted and temporary reserves are $110,320,460. There are some non-liquid type items in the reserve balance ($374,019 in fixed assets, $37.2 million in the Collins Forest and $13 million in accrued post retirement benefits), yet the liquid reserves are close to $100 million. This level of net assets represents an increase of $21,272,306 (14.2%) over the prior year, an increase of $96,742,517 (131%) over the past four years. The World Division holds $132,279,906 in cash and marketable securities alone as of 12/31/96, over 31 times the armual World Service Fund income.

   Perhaps the single most conclusive evidence that the net asset balance is excessive is that of total revenue in 1996 of $51,979,213, only $4.3 million comes from the World Service apportionment while close to $25 million comes from investment income and gain on investments. The World Division comes close to being self-funded. Its net assets based on 1996 levels represent 40 years worth of World Service Fund income.

2. The National Division of the General Board of Global Ministries had total net assets of $41,447,922 as of 12/31/96, $22 million of which is in non-permanent reserves. Cash and marketable securities of $28,421,558 produced investment income and gain of $4,199,521, almost the same amount as the $4,254,659 received from the World Service Fund. Total net assets as of 12/31/96 represent over 9.7 years of apportionment income.
3. The total of net assets for the largest divisions of the General Board of Global Ministries (World, National, Women's, and MPS) as of 12/31/96 are $93,102,291. The net assets of these divisions have increased 61% in the past four years. $93,620,694 of all @ total is permanent reserve, leaving $241,481,597 in unrestricted and temporarily restricted net assets. $30,767,890 is received by these divisions from the World Service Fund and Women's Division allocations. The total non-permanent reserves represent 7.8 years worth of apportiomnent/allocation income. If net assets for these four divisions has to fund its apportionments and allocations, it could do so for over 11 years exclusive of any earnings on its investments.
4. The General Board of Church and Society had net assets as of 12/31/96 of $15,622,476. The GBCS's total reserve represents 5.8 years of World Service Fund allocation at current levels. The net asset total has increased % over the past four years. The cash and investments of $12,400,027 produce $1,935,412 in rental and investment income while the World Service apportionment income is $2,702,701. Thus, the reserve balances are functioning as an endowment for the Board.
5. The General Board of Higher Education and Ministry had net assets as of 12/31/96 of $75,807,672 of which $74,543,718 were not entry restricted. This is an increase of $8,032,630 (11.9%) over the prior year. Total revenues are $30,382,329 of which $21,298,639 is from the World Service and Ministerial Education Funds. The GBHEM could continue at current levels for 3.6 years without these two apportioned income items. Evidence of excessive reserves is indicated in that the GBHEM has designated $31,547,806 of its reserves "for loans and scholarships," yet only has $8,510,539 in student loans outstanding and spends $2.8 million on program services for the Office of Loans and Scholarships. There seems no logical connection between the designated reserve and the actual level of loans and scholarships. This appears to indicate that the Board sees these designated reserves as an endowment.
6. The General Commission on Archives and History is a smaller agency which nonetheless has accumulated over one year's worth of net assets. Total net assets are $818,602. Over the past four years, the net assets have increased by 41%.
7. The General Board of Discipleship is the one agency included in the comparison which has less than one year's revenue in net assets (it has 93% of annual revenues in net assets). It is included for comparative purposes. Note that GBOD's investment income and gain is less than 3% of its annual revenue and is only 13% of apportiomnent revenue. However, even GBOD has experienced a 35% increase in net revenues over the past four years. At that rate, it is accumulating net assets in excess of revenue growth.

As you can imagine, these figures are most upsetting. Remember, however, that they are extracted from the 1996 Report of the Treasurer, an official publication of the United Methodtst Church. Therefore, the facts and quoted above are correct. Persons not familiar with discernment of complicated financial reports could not derive the information quoted above from the normal cursory glance most of us give to such reports. Because the Treasurees report is so complicated this information does not filter down to the local church.

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ANNEX L
"The Methodist Syndrome"

The autobiographical narrative in "The Methodist Syndrome," written by Mr. Phil Shriver who lives in Foster, Oregon, describes so vividly the quandary that many United Methodist feel when the consider what is happening in their local church and learn what is happening at the general church level: satisfaction versus displeasure.

He then describes what one can do about this apparent dissonant relationship in affecting what is happening in our United Methodist Church. His insight into stewardship is especially instructive.

THE METHODIST SYNDROME
by Philip K. Shriver

I love my small community United Methodist Church. Our congregation would be considered more elderly than youthful or middle-aged -- a characteristic probably common to most of our smaller churches today. They are a caring, compassionate group of Christians. Within their limited resources, they support their local church, and conscientiously, if somewhat dubiously, strive to provide their share of financial giving for apportionments and mission outreach.

When I look at my church in relation to the whole United Methodist Church with its seemingly infinite bureaucracy and controversial direction, we seem comfortably far removed, but I know we, and many thousands of churches like us, are, in reality, the understructure supporting the sprawling entity that the whole world views as the United Methodist Church. I don't really want to be seen as a part of that church. I want to be seen as a part of my church. And therein lies the problem facing so many of us today. It's a problem that should not exist, and would not exist but for my generation's blind faith in all things labeled Methodist.

We were, for the most part, born Methodists; belonged to the Epworth League; supported real, live Methodist missionaries; listened to Biblical preaching; and really experienced a great joy in the church culminating at Christmas and Easter. God and Country was more than a Scouting award earned through great effort. The words went together like meat and potatoes. Fourth of July and Armistice Day services were gems of oratory blending our spiritual and nation-heritage. No questions existed on matters of World Service expenditures. The Methodist missionaries who received the congregation's outreach dollars visited the church and talked to us about how our money was serving God. Methodist missionaries seemed to be everywhere.

Beyond a loyalty to America, we didn't know our pastor's political views. More importantly, we didn't care. They came to us only as spiritual leaders, counselors, and friends -- responsibilities prayerfully undertaken and well-met.

We considered ourselves, basically, a conservative, evangelical church, and were so judged by the rest of society. Being Methodist was as natural as being French, or English, or German, or any other nationality or combination of nationalities.

Such was the church background of the middle-aged core of the Methodist Church when traditional mores began to crumble. The first readily recognizable signs of change appeared in the early sixties. We were made uneasy with newspaper stories invariably depicting the Methodist Church out on the liberal/left fringe with some, for us, rather alarming companions. We lulled ourselves with the knowledge that these news items concerned only actions taken by selected committees or commissions within the church bureaucracy. We were, after all, the real Methodist Church -- the conservative, evangelical Methodist Church.

One-quarter of a century later, most of us still remain, still call ourselves Methodists, still live in another time, and still will not face the fact that our church is fast disappearing. Some of our number, perhaps more discerning than us, departed, seeking in other denominations, what we once were. Our youth left in droves, my own six children among them. Some of us stayed in defiance of what we perceived was happening. Some of us simply found it easier to stay than to go. But most of all, we stayed because from time long past, we were Methodist as surely as we were American.

If ever a silent majority should have made a noise, it was during the past twenty-five years in our own church. With our silence, we gave tacit approval to the direction our church was taking. Worse, with our money, we supported the hierarchy and financed their experimentations with contractual missionary work, liberation theology, and political activism. Now, our time is short. When we have gone, the last visage of that Methodist Church we remember will be gone with us. If that is good, then we should continue to be silent and generous. If, however, the old ways are worthy of return, we should stop biting our tongues and speak out.

I have noted that whenever I have taken exception, through whatever avenue was open to me, of the official United Methodist position on any one of many controversial issues, members whose thoughts I would never have guessed, speak quietly to me of their general agreement of my assessment. That's encouraging to know, but speaking quietly among ourselves will not change the direction of those who make policy in the church. Start with your minister. He/she deserves to know how you feel about the church's involvement in politics, protest marches, boycotts, strikes, and civil disobedience. Tell them how you feel about our official affinity to liberation theology. (If the term is unfamiliar to you, go to the public library.) Tell them if you would be more at ease giving to Methodist missionaries than to the National Council of Churches of Christ. Tell them if you think the Bible is fine without rewriting.

Then begin to write. Write to your District Superintendent, your Conference, your Bishop, and the Methodist publications. Write action items for your Annual Conference. Make your ideas and your presence felt. You are regularly asked by various church-affiliated groups to write letters to your congressional delegation and the President on political issues. How much more important is it to reclaim your church? The same strategies that moved the church to the left with a minority of members can return it with a majority membership more inclined to the middle of the road.

No great organizations, be they business empires or churches, can exist without funds. "Money talks" is a truism at the highest reaches of the United Methodist Church just as well as it is in the boardrooms of our great corporations.

You have every right to expect your giving to the church to be used in a manner consistent with your personal beliefs on how it can best do the Lord's will. Since the physical and spiritual needs of our world far surpass our abilities to.meet them, no reason exists for the support of controversial, politically motivated causes. If you must, make your giving your voice. If your protests go unanswered or ignored, explore new channels for your giving. God is served in many ways. Never lessen your giving, and always support the local church, but you might find apportionments, other than Ministerial Support, less attractive than in the past. For example, you might be more comfortable with the Mission Society for United Methodists than with the NCCC through World Service. There are many avenues of giving to the Lord's work outside the official United Methodist Church. Ironically, using them might bring the church back closer to its Wesleyan foundations.

We oldsters are a very significant force within the church, and if we choose to flex our muscle, there is no question that we can bring back United Methodist evangelism dedicated to combatting today's secularism rather than striving to co-exist.

Philip K. Shriver

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ANNEX M
First United Methodist Church of Marietta, Georgia

The information* in this Annex analyzes the reason that First United Methodist Church of Marietta, Georgia, took the action it did in redirecting the World Service part of the apportionment.

We in Concerned Methodists are in complete agreement with the information contained in their summary of the evidence they had considered. This information is supplemented by hundreds of pages of similar data here in the offices of Concerned Methodists.

We have read this information, to include the letter from The Reverend Charles Sineath, and find that the reasons for First United Methodist Church of Marietta taking the action it did in directing its apportionment to be sound. He paralleled the problems in the church with the seriousness of a malignant tumor - the same reasoning that we have used because we have witnessed the incalculable harm that can result from flawed spiritual leadership. Finally, we understand the reasons for their decision, which reflect objective judgment based on solid evidence.

When spiritual aberrance is tolerated, there is a crisis of leadership of monumental proportions. Lay people have a right to receive assurance that these problems will be resolved. When they are met with inaction or obfuscation, then they have a to exercise their choice of exploring their stewardship options to see how best their tithes can go to doing the Lord's work. Just as we would not be expected to continue paying the salaries of employees who are unwilling to - or incapable of - doing their jobs, we should not be expected to pay the salaries of misguided leadership in the church at whatever level it occurs.

This Annex has the following:

1. Cover letter from The Reverend Charles Sineath
2. An Introduction into the reasons for their decision
3. A summary of the evidence they had considered
4. "MEMO: Board of Marietta First United Methodist Votes to Direct Apportionments." This is the document that made the actual recommendation on the directing and redirecting of various parts of their apportionment.

*Taken from the "Good News - Transforming Lives into Christ's Likeness" page on the INTERNET (permission granted to use information):

http://www.golfbits.com/fumc/

First United Methodist Church - Marietta, GA

Cover Letter from Charles Sineath

The material in this report is not meant to be an indictment of The United Methodist Church. Rather, it is an attempt to tell the truth about things we believe must be known if our denomination is to continue to make a strong and transforming witness to the world, be found faithful to our Wesleyan heritage, and our Biblical orthodox theological roots. This report points out problems within our denomination that strike at the heart of our faith, and are a serious threat to the integrity of the church that you and I love. The issues addressed here are scriptural and theological. Persons in strategic places and positions in our denomination have challenged the basic tenets of our Christian faith: the incarnation, denying that Jesus Christ is God in human flesh, fully divine as well as fully human; denying the atoning efficacy of Christs death on the Cross; denying the reality of His bodily resurrection as a seal of our redemption; denying the authority of Scripture as the Word of God, containing all things neccesary for salvation, faith and practice.

This report has been prepared because we love The United Methodist Church, and are fully aware of all the ways it has, and continues even now to please and honor God. The focus is not meant to condemn but to redeem and restore. A beloved brother in Christ recently learned that he had cancer of the prostate. Obviously this malignancy became an area of focus in his life. Imagine if I had said to him, "John, why are you focusing on that prostate that is malignant? After all, your eyes are healthy, your hearing is good, your hair is in good shape, your teeth are sound, your arms and legs and liver and heart are all in good shape. With so much that is good, why don't you focus on that instead of focusing on your prostate? After all, it's small and nobody can even see it!" Obviously, that would be ridiculous. The reason he is focusing on the area that is cancerous is not because it's big, and not because he's unaware of the health of the rest of his body. He's focusing on the cancer because he knows that if he does't, it will someday kill him!

In the second chapter of Revelation we find Jesus' letter to the church at Thyatira (verses 18-28). Our Lord affirms the overall goodness of the church there (v. 19): "I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first.(v. 20) Nevertheless, I have this against you; you tolerate that woman Jezebel..." That's my feeling about The United Methodist Church today. I know, and I hope you know, that the Lord knows our multitude of good deeds, our continuing love and faith, our ongoing service and perseverance, that we United Methodist Christians are doing more good than ever before. That's not in question. No doubt about it. The problem is that we are tolerating things that Jesus says are intolerable, things that strike at the very root of our faith.

Friends, we must not tolerate that which our Savior says is intolerable, that which contradicts Holy Scripture, that which tolerates the Doctrinal integrity of our church. We must not, and God willing we will not! I believe God wants to preserve The United Methodist Church as a purified Bride of Christ. And I believe God wants to use us as one of His instruments in doing that.

Charles Sineath

INTRODUCTION

Over the past two hundred years, the contributions of the United Methodist Church to the United States and the world cannot be overestimated. During the 20th century, the United Methodist Church has been a vital force in meeting the needs of the oppressed, the poor, and the sick around the world. Significant contributions to Christian spiritual growth within the denomination have occurred through programs such as Disciple Bible Study and Walk to Emmaus. Local United Methodist churches have been vital places for equipping the body, fellowship, and care and comfort. These kinds of positive contributions are not in dispute.

The issue before us is rather the doctrinal integrity of the United Methodist Church: the faithfulness of its leadership to adhere to our Doctrinal Standards and to champion the cause of Jesus Christ as the Son, Savior, and Lord. In a relativistic and secular society, the responsibility of the Church is to uphold the basic, foundational tenets of the Christian faith. Therefore, we must determine if the United Methodist Denomination has fulfilled this duty and responsibility.

A very important point to be made in understanding this crisis is that as a denomination we have strong Christian doctrinal standards. These have changed very little since John Wesley wrote them in 1784 and none at all since 1808 when a restrictive rule went into effect preventing any changes to these doctrinal standards. If we are faithfully following those doctrinal standards, there will be no question but that we are contending "for the faith that was once for all entrusted to the saints." Jude 1-3 (NIV)

The report that follows gives evidence of individual factual incidents. The crisis in the UMC is serious and long-standing but for the most part the report focuses on the last ten to twenty years. As the report is read, it should be kept in mind that these individual actions are simply indicative of much larger problems. To assist in putting these individual incidents in perspective, we will identify several overall trends or pattern in the United Methodist Church.

First United Methodist seminaries are no longer strictly adhering to the basic doctrines of the Christian faith and are tolerating if not promoting some non-Christian theologies. Radical feminist theology is one of the more visible of those. The basic tenets of radical feminist theology include rejection of the Bible as an authoritative document because of its "patriarchialism", idenfification of the crucifixion of Jesus Christ as "divine child abuse" that has no relevance for moderm women and promotion of worship of pagan female deities. The report may seem to include a disproportionate number of references to women but it is because of the pervasive influence that radical feminist theology has had on United Methodism.

The hold that feminist theology has on UM seminaries cannot be underestimated. For example, one of the foremost proponents of feminist theology, Rosemary Radford Ruether, is a tenured professor at Garrett-Evangelical Theological Seminary and Aida Isasi-Diaz, another well-known feminist/liberationist theory is on the staff at Drew University Seminary. The Re-Imagining Conference of 1993 (which was characterized by worship of the goddess Sophia and denial of the person and work of Jesus Christ) was not an isolated event. It has been repeated three more times since then and the keynote speakers are always Protestant and Catholic seminary professors or clergy.

Second, from the very highest levels of leadership on down, many UM bishops, clergy and staff, most of whom have graduated from UM seminaries, have exhibited a reluctance to adhere to the basic doctrines of the Christian faith. The emphasis on a divine, inclusive social gospel has eclipsed the need to preach "Jesus Christ and Him crucified." Intellectualism has snuffed out a simple faith in the Bible as the means through which the Creator has sought to reveal Himself to man. This lack of adherence to the essential doctrines of the Christian faith is evident in many of the incidents included in the report.

Third, the staffs of the general boards and agencies have become so isolated from the laity that they act with almost no regard for the beliefs or wishes of the majonty of church members. The examples of liberal political activism in this report are typical of the pattern of behavior exhibited by these staff members.

Finally, all efforts at renewal by organized clergy and laity have failed to elicit significant improvement in these problems. The failure to discipline clergy who have been guilty of violating the doctrinal standards of the church is strong evidence of the disdain of the church leadership for the concerns being expressed by the church membership.

Evidence on the Doctrinal Integrity of the United Methodist Church
A. Person and Work of Jesus Christ

Evidence	Scripture	UM Discipline
l. Questions of Faith II, video series, #3,"Who is Jesus?" -- Statement of Walter Wink, Theologian (United Methodist): "I don't think of Jesus as perfect. . . I think of Jesus as. . . whole. If you're perfect, you have to be flawless. . . A person is whole who has incorporated all their own shadow and darkness and sin and evil and lust and anger and violence and has raised it to consciousness and offered it to God as part of their fulless in the human being and its been transformed. I think of Jesus as whole in that sense."1 1Questions of faith is produced in part by United Methodist Communications and is distributed by EcuFiln, an ecumenical film/video distribution service whose cooperating groups include the United Methodist Church. This film series is marketed to UM Churches for use in Christian education.	2 Cor 5:21 "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." (NIV) 1 Pet 2:22 "He committed no sin and no deceit was found in his mouth."(NIV) I Jn 3:5 "But you know that he appeared so that he might take away our sins. And in him is no sin." (NIV)	"The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took mans nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Cbiist very God and very Man, who truly suffered, was crucified, dead, buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt but also for actual sins of men."2 2Paragraph 62, Article II- Of the Word, or Son of God, Who Was Made Very Man, The Book of Discipline of the United Methodist Church, 1996.

Evidence	Scripture	UM Discipline
2).Statement of Bishop C. Joseph Sprague, Northern Illinois Conference asserting that Jesus was not born divine but achieved that divinity during His life on earth: "Essentially, when it comes to Jesus, I believe that Jesus was fully human (how else could he be humankind's Savior?), who in his radical and complete trust in and commitment to the God he called 'Abba!, experienced such at-one-momentness with God that he revealed in and through himself the very heart, the essential nature of God. Thus, he was fully God, fully human -- not by some trans-human altering of his genetic code, but by relationship with God, Neighbor and Self."3 3Bishop's Column, Northern Illinois Conference, The United Methodist Reporter, May 9, 1997, page 1.	John 1:1,14 1In the was the Word, and the Word was with God, and the Word was God. 14The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. Matt 1:20-23 20But after he had considered this, an angel of the Lord appeared to him in a dream and said, 'Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 21She will give birth to a soon and you are to give him the name Jesus, because he will save his people from their sins." 22All this took place to fulfill what the Lord had said through the prophet: 23"Thee virgin will be with child and will give birth to a son, and they will call him Immanuel"-- which means, "God with us." (NIV)	"The Son, who is the Word of the Father, the very and eternal God, of one substance vnth the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person never to be divided; whereof is one Christ very God and very Man who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt but also for actual sins of men." 4 4Paragraph 62, Article II - Of the Word, or Son of God, Who Was Made Very Man The Book of Discipline of the United Methodist Church, 1996.

Evidence	Scripture	UM Discipline
3).Rita Nakashima Brock, a speaker at Re-Imagining, is the author of Journeys by Heart: A Christology of Erotic Power, which is recommended by the Women's Division. Until recently, Ms. Brock was a professor at UM-related Hamline University. She was the keynote speaker at 'Celebration," an ecumenical gathering for college students which was supported financially by the UM Board on Higher Education.5 In her book, Ms. Brock writes: "For while Christ has continually been upheld as the heart of the promise of Christianity, Christ is a major problem in feminist theology. That problem has been born of an unholy trinity, father-son-holy ghost..."6 "I will be developing a christology not centered in Jesus..."7 5See "Worship of other gods," #3. 6Journeys by Heart: A Christology of Erotic Power, page xii. 7Journeys by Heart: A Christology Of Erotic Power, page 52.	John 3:16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV) John 3:18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. (NIV) I Jn 4:9 This is how God showed his love among us: He sent his One and Only Son into the world that we might live through him." (NIV)	"The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person never to be divided; whereof is one Christ very God and very Man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt but also for actual sins of men." 8 8Paragraph 62, Article II -- Of the Word, or Son of God Who Was Made Very Man, The Book of Discipline of the United Methodist Church, 1996.

Evidence	Scripture	Um Discipline
4).Ada Isasi-Diaz is a professor at Drew University, a UM seminary. She is a speaker on Questions of Faith, a speaker at Re-Imagining events, and a featured writer and speaker for the Women's Division of the UMC. In the summer of 1991, the Women's Division had a National Seminar for United Methodist Women. Ms. Isasi-Diaz was one of the speakers. Her Bible study on the story of the Canannite woman (Matthew 15:21-28) was published in the January, 1992 issue of Response, the magazine for United Methodist Women. In it she denied the sinless perfection of Jesus and his divine omniscience: "The 'uppity' woman ministers to Jesus, enabling him to see the situation in a different way, to question his prejudice. Her need and faith cause Jesus to realize his mission to people outside Israel." [Emphasis added]9 9Response, January 1992, page 30-31.	Hebrew 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin.(NIV) 2 Cor 5:21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. (NIV) Matt 11:27 "All thing have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him." (NIV) Col 2:3 [Christ] in whom are hidden all the treasures of wisdom and knowledge. (NIV)	"The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person never to be divided; whereof is one Christ very God and very Man who truly suffered, was crucified, dead, and buried to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men."10 10Paragraph 62, Article II-- Of the Word, or Son of God, Who Was Made Very Man, The Book of Discipline of the United Methodist Church, 1996.

Evidence	Scripture	UM Discipline
5).On November 4-7,1993, an ecumenical conference called "Re-Imagining A Global Theological Conference by Women" was held in conjunction with the World Council of Churches' Ecumenical Decade of Churches in Solidarity with Women. [See "Worship of other gods," #3 for more complete information on Re-Imagining.] The conference included, among other things repeated denials of the deity of Jesus Christ and of the necessity of the atoning sacrifice of Jesus Christ for our sins. Delores Williams, one of the presenters, stated, 'I don't think we need a theory of atonement at all.... I don't think we need folks hanging on crosses and blood dripping and weird stuff..."11 11"Commentary on the Re-Imagining Controversy," published by RENEW; "Excerpts from the tapes of Re-Imagining," Tape 3-2, Side B.	Gal 4:4-5 4But when the time had fully come, God sent his Son, born of a woman born under law, 5to redeem those under law, that we might receive the full rights of sons. (NIV) Col 1:19-20 19For God was pleased to have all his fullness dwell in him, 20and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (NIV) Heb 2:17 For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. (NIV)	"The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit."12 12Paragraph 62, Article XX-OF the One Oblation of Christ, Finished upon the Cross, The Book of Discipline of the United Methodist Church, 1996.

Evidence	Scripture	UM Discipline
6).Rosemary Radford Ruether is s a tenured professor at Garrett-Evangelical Theological Seminary, a UM seminary. Her books include Women-Church that was recommended as a worship guide by the Women's Division and Gaia & God: An Ecoferminist Theology of Earth Healing. She also wrote Disputed Questions On Being A Christian which she says is an account of her "intellectual and personal journey of faith and action".13 In it she states: "Too often Christ have treated the sufferings of Christ as some kind of cosmic legal transaction with God to pay for the sins of humanity, as though anyone's sufferings and death could actually 'pay for' others' sins! Christ's cross is used to inculcate a sense of masochistic guilt, unworthiness, and passivity in Christians."14 13Disputed Questions On Being A Christian by Rosemary Radford Ruether, "Preface to New Edition," page 9. 14Ibid, page 103.	Gal 4:4-5 4But when the time had fully come, God sent his Son born of a woman born under law, 5to redeem those under law, that we might receive the full rights of sons. (NIV) Eph 1:7 In him [Jesus] we have redemption through his blood, the forgiveness of sins, in accordance with the riches of Gods grace Col 1:19-20 19For God was pleased to have all his fullness dwell in him, 20and through him to reconcile to himself all things, whether things on earth or things in heaven by making peace through his blood, shed on the cross. (NIV)	"The Son, who is the Word of the Father, the very and eternal God of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very Man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men." 15 13Paragraph 62, Article XX-Of the One Oblation of Christ, Finished upon the Cross, The Book of Discipline of the United Methodist Church, 1996.

MEMO: Board of Marietta Flrst United Methodist Votes to Direct Apportionments

Date: March 22, 1998
To: Board of Stewards
From: Select Committee
Regarding: Conference Apportionmnts

We have looked close at our Conference Apportionments and are submitting the following recommendations. Please be aware that our total Conference Apportionments are $235,985. However, we have already sent in our total for the Atlanta Marietta District Work Fund of $12,579. That leaves $223,406.

We recommend that we direct this entire amount $223,406, on a line item basis in order to support only those official United Methodist ministries beyond our local church (and within the bounds of our North Georgia Conference and Southeastern Jurisdictional Conference) that we are convinced honor God, are pleasing to Him, are scripturally sound, and are in keeping with our Vision as a local United Methodist Church.

By such action we enhance our prophetic witness to and within the church and denomination as good stewards of the funds entrusted to us. By directing these funds on a line item basis we insure that they will be used to underwrite only the ministries we designate, and will not be used in any way to support ministries we do not wish to underwrite.

We recommend the following ministry investments:

Episcopal Residence Fund	210.75
District Superintendents Fund	16,129.51
Equitable Compensation Fund	3,161.32
Board of Ordained Ministry	1,183.24
Underpayment Factor	2,738.11
Retired Ministers Conference Insurance	16,644.09
Retired Past Service Pension	21,163.91
Jurisdictional Administration	1,545.73
Annual Conference Expenses	2,816.06
Council on Finance and Administration	6,913.93
Office of Ministerial Services	3,352.68
Office of Church Development	2,179.04
Annual Conference Council on Ministries	22,169.44
Urban Action	8,442.32
Homeless Council	745.98
Hispanic Ministries	703.47
Conference Task Forces	537.72
Mission Initiatives	656.29
Jurisdictional Mission Fund	2,262.33
Simpsonwood	162.95
Black College Fund	5,805.00
Africa University	1,346.00
Capital Funding	1,757.00
Christian Higher Educ/Campus Ministry	14,695.00
Church Development	27,618.00
Total	$164,938.87

This leaves a remainder of $58,427.13 which we recommend be directed to the following three United Methodist Ministries that clearly meet the criteria listed above, and are in special need at this time:

• Building Program Wesley Foundation University of Georgia - $25,000.00
• Camp Glisson Redevelopment Project - $25,000.00
• Mountain Top Boys Home - $8,427.13

Enclosed is a listing of the Conference Apportionments, so that you may make comparison between what has been asked of us and what we are suggesting. Please take note that the amounts we are recommending are exactly as the amounts requested except for the five line items that are omitted altogether. These are in are where we have doctrinal concerns on the general church/denominational level: Episcopal Fund, General Administration Fund, World Service Fund, Ministerial Education Fund, and Interdenominational Cooperation Fund (our church has not contributed to do for two decades).

Please note that 100% of apportioned amounts win be distributed/given/invested in bonafide United Methodist Ministries beyond Marietta First. None of these funds will be used in our local church ministry. By distributing these funds on a line item basis, we are maintaining our historic connection with The United Methodist Church but exercising our stewardship responsibility not to support ministries which Christian conscience compel us not to support, while at the same time supporting ministries which Chrisitan conscience compel us to support.

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ANNEX N
"A Proposed Recommendation for ERF to the California-Nevada Annual Conference"*

The following proposal was adopted by vote of approximately 74 - 1 by the Evangelical Renewal Fellowship to be taken to local churches for discussion and comment: Recommendation from the Evangelical Renewal Fellowship to the California-Nevada Annual Conference, on April 1, 1998 in Oakdale, California.

Recent events with regard to the trial of the Rev. Jimmy Creech for performing a holy union between lesbians have brought us to a crisis within the California-Nevada Annual Conference. Two District Superintendents have been quoted as speaking in support of clergy who perform same-sex unions. Earlier, our Bishop and our most recently retired Bishop have signed a statement in support of homosexual rights within the UMC. Concurrently, a national d-ialogue between "liberal" and "evangelical/traditionalists" has concluded that our differences stem from basic disagreements on the nature of revelation. These events have caused California-Nevada evangelicals to face the inescapable truth that our differences with d liberal Conference are insoluble. For more than 30 years, no evangelical has been appointed to the Cabinet and relations between evangelicals and our Conference leadership has alternated between open hostility and uneasy truce. Evangelical theology is incompatible with the dominant values of tolerance and inclusion held by Conference leadership. the difference touches every area of church life: theology, worship, Sacraments, Christian education, ecumenical relations, missions, pastoral leadership, church growth, evangelism, eschatology, ethics, and morality.

We are divided beyond reconciliation. We evangelicals are tired of fighting. We have no further wish to continue to wage war in Conference agencies and on the voting floor. We are convinced that, just as we will never be swayed from the basic affirmations of our faith, we will never change the minds of those with whom we disagree. We feel that the best option is to respect each other despite our differences and to bring peace to our relationships by pursuing another course. Let us disagree in a Christian manner.

Therefore, we humbly and strongly ask our Annual Conference leadership to join with us in seeking a just way in which we might allow evangelical pastors and congregations the choice to separate from the Annual Conference. Let us design a careful and wise process by which evangelical pastors and churches can responsibly choose to transform their theological reality into an organizational reality. Separation will allow both sides to pursue their vision for ministry without the the distraction and injury of an ongoing war of ideas. In disagreement, we will be able to exercise the dictates of our faith without harming those with whom we disagree. We propose that together we might seek outside mediation to establish a just process for evangelical pastors and churches to retain their local property with some just compensation to the Conference. Perhaps, this would involve certain compensation to the Conference for financial assistance in the past. It would serve the just goal of allowing those people of faith who have built a congregation to pursue their faith in freedom.

We realize that those who value organizational unity over peace will oppose such an idea. We believe that organizational unity forcibly imposed does unnecessary injury and violates the desires of either party. Further, we believe that the resultant evangelical and liberal churches will have new vigor and effectiveness once freed from the costs of fighting over insurmountable differences. consider the energy which could be employed to minister in each context. When we make peace, then we can begin to plant, grow and harvest. We plead with the Annual Conference leadership to consider this proposal with sincere hearts and open minds. Let us respect each other by allowing each to follow the truth as each receives it. Instead of making winners and loser, let's allow both parties to win.

Signed by Clergy:
Rev. Kevin Clancey, Rev. John F. Christie, Rev. Peter Cremer, Rev. Brian Dodd, Rev. Edward Ezaki, Rev. Jim Garrison, Rev. Ronald Greilich, Rev. Robert Kuyper, Rev. Sam Manu, Rev. Vince Mixie, Rev. John Motz, Rev. Edgar Nelson, Rev. Ray O' Neill, Rev. Kyle Phillips, Rev. Donald H. Roulsten, Rev. John C. Sheppaid II, Rev. Gregory Smith, Rev. Andrew Vom Steeg.

Signed by Lay members:
Richard Ayre, Carol Blank, Karen Bogard, Robert Byers, M.D., Allan Cobb, Evelyn Fernandez-Jones, Barbara Glidden, Janice Graves, Nathan Gomes, Butch Hanlin, Joyce Howell, Lowell Johnson, Susan Johnson, Vince La Novara, John McIntyre, Dale Nieschulz, Barbara Nieschulz, Darrel Olson, Bryan Osborne, Leo Resiwig, Gladys Rose, Gene Sceiner, Barbara Siemens, Harold Shaw, Richard Webb.

*Taken from "The Unofficial Confessing movement Page" on the INTERNET (permission granted to use information):

http://ucmpage.org

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1997 Stewardship Report | Annex A - Annex F | Appendices | 1995 Stewardship Report

The Officers and Directors of Concerned Methodists, Inc.
P. O. Box 2864
Fayetteville, NC 28302-2864
Phone: 910/488-4379 FAX: 910/488-5090
E-mail: concmths@infionline.net

 

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