Is United Methodist Organization Democratic?

In his own way, John Wesley may have been more democratic than appearances suggest. He certainly respected the unique gifts of all the people, even the lowliest, and his conferences made provision for different voices to be heard. At the same time, he admittedly ran a tight ship. There was never much room for doubt as to who was ultimately in charge.

Most Methodist denominations in the world are vastly more democratic today. Bishops have always had great power in United Methodism and its predecessor denominations, but they have had to be elected first to exercise it. They have had to exercise their power within policy frameworks and, with respect to many policy questions, the annual conferences. It is interesting to observe the bishops at General Conference. They take turns presiding over this body, but otherwise they are seated as observers on the platform, unable to speak unless specifically invited to do so. Bishops are the one category of United Methodist membership who, by definition, cannot be elected to serve in the General Conference. Although the conferences initially were made up entirely of clergy, for more than a century they have been half clergy and half laity. With the admission of women to full voting rights and to the right of ordination, the sexist limitation upon democracy disappeared decades ago. Therefore, the church is substantially democratic.

But not entirely. The fact that half the members of an annual conference and half the delegates to a General Conference are ordained clergy means that the fifty thousand ordained clergy have equal representation at all levels with more than eight million laity. This is not exactly democratic.

Perhaps not. However, church government is different from civil government at this point: In its basic theological character, it is more than an expression of the feelings and desires of its members. It is a part of what Paul called the Body of Christ. It must therefore balance in some way the deep traditions of faithfulness with the more immediate perceptions and wishes of its people. In the long run, these cannot be in serious conflict or the church would disintegrate. However, in preserving the balance, serious provision must be made for the continued faithfulness of the church to its formative traditions.

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