The Book of Discipline is, in effect, the constitution of the United Methodist Church. It contains the law and doctrine of the church, specifies how it is organized, and enunciates the church’s stance on various social issues, among other things.
Notoriously, the BoD states that the “practice of homosexuality is incompatible with Christian teaching,” and this is a major obstacle to the church blessing same-sex unions or ordaining non-celibate gay people.
But Heath Bradley, who is the UMC campus minister at Vanderbilt University, had an interesting post recently asking if the rejection of same-sex relationships is consistent with other statements about marriage made in the BoD. He points out that it rejects several of the major rationales used to deny the legitimacy of same-sex marriage. In particular, the BoD denies “male headship,” or the view that men should have authority over women; complementarity, understood as the view that men and women are, apart from each other, inherently incomplete; and “procreationism,” or the view that marriage is essentially or primarliy for the sake of having children.
How, then, he asks, can the UMC justify its position against same-sex relationships if it denies these underpinnings of “traditionalist” views on marriage?
And yet, after all this we still assert in the BOD that gay marriage is “incompatible with Christian teaching” (161 F). In light of this, I think a fair and modest proposal to our sisters and brothers on the traditional side would be to explain to us how we can continue to hold this view while denying the main lines of support that have traditionally gone into this negative judgment. If we reject patriarchy, complimentarity, and procreationism, as we officially do in the BOD, then on what basis do we continue to make this judgment about gay marriage? If the fundamental goods of marriage are “ love, mutual support, personal commitment, and shared fidelity” (161 B), then why exactly does a marriage have to include a male and female partner? Hasn’t experience clearly taught us that same-sex couples can exemplify all of these virtues?
Rev. Bradley notes that traditionalists could still appeal to the (apparent) biblical prohibitions of homosexual acts; but he points out that Methodists generally interpret individual biblical passages in the light of larger ethical “frameworks.” So if the UMC denies the frameworks that underpin most defenses of “traditional” marriage, then on what basis does it continue to proscribe same-sex relationships?