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(4) That our pastors, upon whom rests the responsibility of receiving individuals into the church membership, discharge that responsibility without regard to race, color, or national origin.

(5) That Methodists at national and international meetings of the church make provision for equality of accommodations for all races without discrimination or segregation.

(6) That the many racial and national groups which make up our Methodist world fellowship be afforded the opportunity without discrimination to enjoy full participation in all activities and on all levels of the church.

THE MESSAGE FROM METHODIST CONFERENCE ON HUMAN RELATIONS

(Southern Methodist University, Dallas, Tex., August 31 to September 4, 1959)

CONFERENCE QUESTIONS

What is our Christian witness on race?

What is the nature of the present racial crisis in our Nation and the world? What can Methodists do?

PREFACE

This message was adopted by the first Methodist conference on human relations in which 10 agencies of the Methodist Church cooperated.

The message came out of the life of the conference through the group discussions, the expressed convictions of individual delegates, and the dedicated labors of the message committee, representing all the jurisdictions.

Delegates were from the annual conferences and the cooperating agencies. All of the jurisdictions were represented and a number of participants came from

Overseas.

The purposes of the conference were:

To indicate clearly the interdependence of the agencies on race relations and their united concern for an authentic Christian witness on race by the Methodist Church;

To provide a genuine interracial experience by the association of many members of the Methodist Church, from a variety of backgrounds;

To face objectively and concretely the perplexing issues of race relations through Biblical and theological study, sound sociological analysis, exchange with experts, group discussion, able addresses, and spiritual enrichment by music, drama, and the holy communion;

To release to the church and to the world a message as a pastoral letter to be read from pulpits, printed in bulletins, church school literature, and other church publications, and to be carefully studied by Methodists everywhere.

The conference concentrated its work on three insistent social issues-housing, education, and employment-and on the specific responsibility of Methodists, individually and collectively, to put our house in order, and to aid in the solution of the racial problems of society.

This message is commended to Methodists in love and with the hopeful prayer that in the midst of a variety of opinions, deepest emotions, and severe tensions on race, both in the church and society, the Methodist Church and its members may unitedly demonstrate the genius of the Christian faith and the church universal which is the reconciling redemptive work of our Lord Jesus Christ and His ethic of love.

May God be pleased to bless us thus.
Sincerely,

A. DUDLEY WARD, Conference Director and General Coordinator.

THE MESSAGE

In the name of Jesus Christ, our Lord, greetings—

Methodists from all parts of the United States and overseas have gathered on the campus of Southern Methodist University, Dallas, Tex., at the call of 10 agencies of our church. From this first Methodist conference on human relations, in the spirit of Christian fraternity, we share this message.

I. The Basis of Our Witness

God is a universal, righteous, loving Father with all men standing equally before his judgment and mercy. Through Christ and His cross the nature of God and His love are revealed. Thus, for the Christian, the nature of the love he should manifest is defined by the nature of God. Jesus Christ took upon himself the sinfulness of all and offered salvation regardless of race or nationality. To raise discriminating barriers against any person is to deny the universality of God's concern. Prejudice against persons because of their race is rebellion against God as he is revealed in Christ.

In his own experience of the meaning of the cross the believer knows that he has received the love of God in spite of unworthiness and sin. In turn, he desires to relate himself to all other persons on the basis of this same love. Christian love makes imperative the elimination of the injustices and inhumanities associated with present-day race relations. Full fellowship with the Father is impossible unless we accept this obligation of inclusive love for all men. Our decisions concerning race are thus basically related to our eternal salvation.

The Bible affirms that it is God's purpose to unite all men in Christ and the church. The Bible speaks plainly to our modern racial tensions as to how men are to live together on this earth in obedience to the will of God. If one reads the Bible as a whole, it becomes unmistakably clear that God is seeking to heal the divisions in humanity caused by human sin and to bring all peoples of the earth into a community of the redeemed. The use of the Scriptures to defend any separation of brother from brother is a violation of both the meaning of the passage and the spirit of the whole of Scripture. In this blessed community human barriers of every sort are abolished or transcended. "In Christ Jesus you are all sons of God, through faith. *** There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Galatians 3:26, 28)

The church is the instrument of God's purposes. This is His church. It is ours only as stewards under his lordship. The requirements for its membership and the nature of its mission are set by God. The house of God must be open to the whole family of God. If we discriminate against any persons, we deny the essential nature of the church as a fellowship in Christ. The church can scarcely speak the word of God if its actions deny the love of God.

The church is uniquely able to work and witness in the world for the full realization of sonship and brotherhood in Christ. There is a united voice from all branches of the Christian church. The Methodist Church has declared through its general conference:

"We believe that God is Father of all peoples and races, that Jesus Christ is his Son, that all men are brothers, and that man is of infinite worth as a child of God." (Social Creed.)

"To discriminate against a person solely upon the basis of his race is both unfair and un-Christian. Every child of God is entitled to that place in society which he has won by his industry and character. To deny him that position of honor because of the accident of his birth is neither honest democracy nor good religion." (The Methodist Church and Race.)

"There must be no place in the Methodist Church for racial discrimination or enforced segregation." (The Methodist Church and Race.)

II. The Call to Witness

We rejoice that the movement of world events and the work of the Holy Spirit have produced a deeper stirring of conscience and concern so that there is in evidence all across our church a sincere endeavor to deepen our obedience to our calling to true Christian brotherhood. There are manifestations that the Christian consciences of Methodists have been stimulated, and there is a growing expectancy of progress in human understanding.

We confess with sorrow that our practice has not always been faithful to the Scriptural teaching, the true nature of the church, nor to our own pronouncements. This is particularly grievous since Methodism is a world church and since the problems of race relations are now set on a world stage.

We recognize that our immediate approach to the task may differ but the call of God is a single one to witness to the transforming power of love in all human relations. Although the principles set forth in this message are central in the Christian faith, there remain differences of opinion among Methodists as to the application of these principles.

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We believe it is possible even with the recognition of the different nature of our environments-to work together in many ways.which the Holy Spirit will open to us, and suggest the following as principles of action:

1. Let us reexamine all our attitudes toward other persons in the light of the teaching of Jesus and God's demonstrated love for us.

2. Let us seek to create within our church, as within families, a climate of love and understanding wherein freedom of expression and study are encouraged especially in areas of disagreement and tension.

3. Let us endeavor to know each other better across dividing lines by working together toward the solution of common problems, such as housing, education, employment, health, recreation, and juvenile delinquency.

As to the specific areas of concern of this conference

Housing

As a church we should now begin a program of education and action to bring about open occupancy. Restrictive housing on the basis of race violates Christion principles. The freedom to choose a home and a neighborhood should not be limited because of a person's race. The right to rent or purchase, however, is not enough. Community acceptance which creates a sense of belonging is in the spirit of Christ.

Education

In harmony with the Christian imperative the highest court in the land has spoken concerning policies in public education. Methodists, as law-abiding citizens, are faced with the challenge and task of creatively meeting these imminent responsibilities. To this end we must establish, cultivate, and maintain lines of communication within the local church and the general community. For this communication we need a new vocabulary. Beyond this we must encourage the translation of the Chrisitan imperative and the legal decisions into practice. Employment

The right to a fair and equal opportunity for all to earn an adequate livelihood is basic in a Christian democracy. Training in skills, employment, and advancement must be based on individual merit without discrimination as to race, nationality, sex, or creed. Without such fair practice of employment the Nation and its productivity suffer the loss of vast resources of talent. In keeping with its historic concern for social justice the church rejoices with labor and management in the progress made in all sections of the Nation and pledges itself to a growing acceptance of its responsibility in this area of human relations. Church

The church must continuously scrutinize its own life in the light of the gospel. Rather than reflect imperfect customs, the church should stand continuously ahead of our communities. Under the leadership of active Commissions on Christian Social Relations, local churches need to take more seriously the education of their own members in ways which link serious study and vital worship. We need to discover new meaning for brotherhood in both the membership and organizational structure of the church. While current situations require differing next steps, our goal must be the full acceptance of any Christian into any local church. Our consciences are troubled that the central jurisdiction exemplifies segregation within the Methodist Church. We should replace it as rapidly as possible with a pattern of church organization consistent with Christian brotherhood. One of the greatest challenges to ecclesiastical statesmanship is the provision of creative alternatives. Methodist institutions and agencies should adopt the same brotherly practices we advocate for other agencies in the community.

The freedom of the responsible pulpit is a precious heritage. Tension is often a prelude to progress, and love is a sufficient solvent for controversy. Both local laymen and denominational leadership need to strengthen and sustain the ministry in its duty to proclaim the Gospel.

We have experienced in the personal encounters afforded us during this conference a new quality of fellowship. We believe it is an essential technique to be used in all groups for the development of Christian understanding.

We believe God is leading the Methodist Church at this time toward new expressions of brotherhood, and we rejoice in it. To God, through our Lord Jesus Christ, we turn in gratitude and hope. In Him we find strength and guidance.

In humility we call all Methodists to join us in confession, in reappraisal, and in creative commitment to Christian expressions of love which make possible the full realization of sonship and brotherhood in Christ for all persons.

"He hath called us from darkness to light and committed to us "the message of reconciliation." (II Corinthians 5:19)

THE SOCIAL CREED OF THE METHODIST CHURCH, 1960

The history of the Methodist Social Creed begins with the General Conference of the Methodist Episcopal Church in 1908.

It immediately became a major Methodist contribution to Christian social thought and action, for that same year it was adopted almost word for word as the social ideals of the Federal Council of Churches.

This meant that Methodism gave American Protestantism its fundamental statement on social issues. Many of the same principles were later adopted by the National Council of Churches.

In 1939 the statement became the Social Creed of the three united branches of the Methodist Church. Each 4 years the creed is studied and brought up to date by the General Conference.

I. OUR HERITAGE

The interest of the Methodist Church in social welfare springs from the Gospel and from the labors of John Wesley, who ministered to the physical, intellectual, and social needs of the people to whom he preached the gospel of personal redemption.

In our historic position we have sought to follow Christ in bringing the whole of life, with its activities, possessions, and relationships, into conformity with the will of God.

As Methodists we have an obligation to affirm our position on social and economic questions.

II. OUR THEOLOGICAL BASIS

The Methodist Church must view the perplexing times and problems which we face today in the light of the teachings of Jesus. Jesus taught us to love our neighbors, and seek justice for them. To be silent in the face of need, injustice, and exploitation is to deny Him.

We believe that God is Father of all peoples and races, that Jesus Christ is His Son, that all men are brothers, and that man is of infinite worth as a child of God. We believe that "the earth is the Lord's and the fullness thereof." Our own capacities and all we possess are gifts of the Creator, and should be held and used in stewardship to Him.

We believe that a Christian society is essential to the full nurture of a Christian person.

We believe that sin, both individual and social, stands under the judgment of God, and that the grace of God in Christ is available for redemption in all areas of life as we seek in penitence and obedience to do His holy will.

We believe that all persons have supreme value in the sight of God, and ought to be so regarded by us. We test all institutions and practices by their effect upon persons. Personality is oppressed in many parts of the world, and we seek its emancipation and those things which will enrich and redeem it. Since Jesus died for the redemption of human life, we believe we should live to help save man from sin and from every influence which would harm or destroy him.

III. OUR DECLARATION OF SOCIAL CONCERN

Applying the foregoing principles, the Methodist Church declares itself as follows:

A. The family

We seek equal rights and justice for all men; protection of the individual and the family by high standards of morality; Christian education for marriage, parenthood, and the home; adequate housing; proper regulation of marriage, and uniform divorce laws.

We believe that the church must be vitally concerned with the health and welfare needs of all people, first within the family, and where necessary, in institutional care with high standards of scientific service and Christian dedication.

We believe that planned parenthood, practiced in Christian conscience, may fulfill rather than violate the will of God.

We stand for regulation of working conditions for women, especially mothers, and safeguards for their physical and moral environment; for the abolition of injurious child labor; for the protection, education, spiritual nurture, and wholesome recreation of every child; and for religious and educational programs which will secure these ends.

B. Economic life

1. Christianity and the economic order.-With full acknowledgment of stewardship under God and accountability to Him, we stand for the acquisition of property by Christian processes and the right to private ownership thereof. We refuse to identify Christianity with any economic system. We test every economic order by the commands of our Christ and judge its practices by the Christian gospel. We believe that it is our duty not only to bring Christ to the individual, but also to bring the society within which we live more nearly into conformity with the teachings of Christ. We believe that the free democratic way of life ruled by Christian principles can bring to mankind a society in which liberty is preserved, justice established, and brotherhood achieved. We therefore pledge ourselves to sustain these values and to implement the teachings of Christ by voting our Christian convictions in all elections, by participating in political action as party members or independents, and by offering and supporting candidates who will translate our social ideas into social reality.

2. Responsible use of power.-The Christian point of view demands that concentrations of power in government, labor, business, and religious organizations be used responsibly. The task of the church in this regard is to help people in positions of power and the organizations which they serve to achieve and exercise a high level of social responsibility.

3. Poverty and unemployment.-We believe that the economic development which makes possible material plenty for all imposes upon us great moral responsibility in that the physical and spiritual development of millions of persons throughout the world is now needlessly hindered by poverty. We therefore stand for the abatement and prevention of poverty everywhere.

We believe that it is our Christian duty to provide for all men opportunity to earn an adequate livelihood for themselves and their dependents.

Since lack of significant employment tends to destroy human self-respect, we believe that workers must be safeguarded from enforced unemployment.

4. Wealth. We recognize the perils of prosperity. Our Lord has told us that we cannot serve God and mammon. As Christians we must examine earnestly before God both our personal and business practices, lest we unwittingly adopt the standards and assumptions of a materialistic society to the exclusion of our Christian stewardship.

Since churches and their institutions as well as individuals own property, invest funds and employ labor, care must be exercised that all such relationships conform to the highest Christian standards. Any judgment upon society must "begin at the house of God."

5. Working conditions.-We oppose all forms of social, economic, and moral waste. We urge the protection of the worker from dangerous and unsanitary working conditions, and from occupational diseases.

We stand for reasonable hours of labor, for just wages, for a fair day's work for a fair day's wage, for fair working conditions, for periods of leisure, and for an equitable division of the product of industry.

6. Social benefits for workers.-We stand for security for old age, for insurance against sickness and injury to the worker, and for increased protection against those preventable conditions which produce want.

7. The right to organize for collective bargaining.—We stand for the right of employees and employers alike to organize for collective bargaining; protection of both in the exercise of their right; the responsibility of both to bargain in good faith; the obligation of both to work for the public good.

8. Town and country life.-We recognize the basic significance of town and country and areas in relation to population supply, natural resources, community life and Christian culture. We believe the farmer and all other agricultural workers should have opportunity to earn a fair income.

Methodism, because of its large town and country membership and worldwide impact must lead in developing an adequate Christian program in rural areas everywhere. This should pertain to people in their relationship to God, to

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