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An Open Letter to the British Methodist Church

For a long time, many in the Methodist Church have been crying out for a radical transformation of our mission and ministry, a crystallisation of our identity, and the articulation of a longer term vision that goes beyond increasing our membership, getting more young people through our doors and encouraging more people into ordained ministry.

This message puts some flesh on the bones of that vision, asking the same question that is being asked in wider society at this time; can we seize this opportunity – this liminal space between the pre and post Covid-19 world – to take on board all that we have seen and learned, to commit to not simply returning to the way things were before, but rather embracing a new and more hopeful future? We believe we must.

We must build a future which is rooted in all that has been, but which seeks to be honest about where we are now and creative and courageous in offering a pathway into the immediate and forthcoming years. A future which prioritises justice above all things. By justice we understand deep listening and caring, partnership and co-operation, the showing of compassion and mercy, genuine inclusivity, honest transparency rather than soundbite and rhetoric, and a total re-evaluation of who and what is most important.

What are we seeing?

  • An awakening to the damage which has been caused by valuing wealth accumulation, status and celebrity over and above our service industries and key workers who play such a vital role in our society.  There is a rejection of the notion that such workers are unskilled and dispensable.
  • An awakening to the deep inequalities in society, finally revealed in the statistics behind the Corona Virus and their disproportionate impact upon poor and BAME communities.
  • An awakening to the truth that less traffic, less global movement and less production results in clearer skies, fresher air and healthier lungs.
  • An awakening of empathy; suddenly that which was ‘other’ – mass preventable death and trauma, commonplace in other parts of the world – has become a reality on our own doorstep.
  • A discovery of the joy to be found within caring for others. No longer is it possible to deny the truth that what is at the heart of humanity is the quality of our relationships, our capacity to show love and kindness and our innate need for good contact and touch.

The wider media narrative at present is concerned with whether or not these things can be sustained beyond the immediate crisis. Can they flourish and grow and lead to authentic and long-term sustainable change for the better?

Similarly, in the Methodist Church, it feels as if we have a very narrow window of opportunity to engender real systemic and cultural change and to ensure that we do not go back to where we were before. How can we take these challenges which are facing the wider world and translate them into a critical mission response? In short, can we re-imagine church, just as society is being re-imagined?

There are several places in the gospels where the writers present Jesus reflecting upon the end times. He postulates about various crises and apocalyptic events, but Jesus is very clear that these things are not the end in themselves but things which precede it. The writer of Mark’s gospel describes them as being ‘birth pains’; in other words, they are a wakeup call to say that something is happening, and that we need to do something very urgently in response. The intention of Jesus’ prophetic words is to stimulate change and repentance, in order to bring something new to birth. They are a description of the reality of his day, and of ours, and in the midst of it all our calling to respond is to witness to Jesus Christ and the Kingdom of justice which is at the heart of his message. We are called to witness by giving voice to, and acting in the pursuit of, the sort of Kingdom that is very different from the Kingdoms which put their identity in the constant need to rise against one another in a perpetual search for wealth and power. Our Christian gospel compels us to say that once Covid-19 is under control, we cannot go back to a life of self-interest, in which the poverty, degradation and death inducing systems which are entrenched across much of the world are considered to be beyond our sphere of concern and control. If we hadn’t known it before, Covid-19 is showing us the utter connectedness of the human race. Rowan Williams has said that people should recognise that our good is bound up with that of others. It is the notion of ‘Ubuntu’ – I am because we are. If we are to reap the benefits of globalisation then we must also be prepared to place ourselves into the heart of the devastation which it creates and reveals, standing in solidarity with those who are its victims. Once we have placed ourselves there, we must be prepared to look, listen, comment and act. This can be understood as a modern calling to disciple the nations, in which the only good news worth sharing and which makes any sense is the good news of justice, peace and the restoration of God’s created order.

How church will look as we emerge from the crisis is not totally clear. Yet there are some definite signs and pointers that we can pay attention to and which can guide our thinking.

If those aged over 70 are encouraged to remain in isolation for a much longer period of time, if congregations are asked to maintain social distancing, to meet in smaller numbers and not to sing, then long standing trends will be escalated; the inevitable demise of the familiar church in the UK, which has been predicted for many, many years, will be upon us even sooner than we might have imagined. The battle to keep the show on the road will be lost.

The challenge to re-invent ourselves as the body of Christ has become immediate and critical. And this transformation must be Christ- centred, strategic, passionate, truthful and fearless.

In many places, church activity has moved to being either online or on the frontline – Zoom services and foodbanks, live streamed services and mutual aid participation. One fascinating consequence is that those not usually interested in church have been drawn in through the domesticity of virtual worship and the connectivity of Christians – lounge on-lookers and listeners, distanced relatives gratefully reassured by the regular phone calls and food deliveries offered by church friends to their elderly loved ones. These are people who would never normally have been in church but who are beginning to recognise that perhaps there is something in the gospel of Jesus Christ after all.

The church, in a strange way, has become more visible at this time; and the truth that salvation is not just about an individual’s relationship with God, but something we bring to one another through deep sharing, listening and the meeting of people’s most basic needs is being evidenced every day.

People who had hitherto understood the church and the Christian faith to be irrelevant to the culture of the modern world are seeing an engaged and active Christianity. Those who had chosen to place themselves beyond the frame of faith and organised religion because they had understood it to be self-serving and hypocritical are seeing something authentic and more in line with what they assume Christians should be doing – they are seeing a Christianity which is flexible enough to respond in a situation of crisis, which has an informed understanding of the social and political context in which we live and move, and which prioritises those things which are at the heart of scripture – love of God, made manifest in love of neighbour, the proclamation of justice for the most vulnerable (the proverbial widows and orphans) and a Christianity which stands and sits in opposition to the empires of wealth accumulation, status and inequality. This is a cross carrying, laying down of arms and uplifting of the poor type of Christianity. An utterly evangelical enterprise which changes lives, touches hearts, offers liberation and challenges the status quo. In other words, a Christianity which reveals the Kingdom of God, which was, after all, the ultimate passion of Jesus.

Whether these ‘converts’ will come to church at the end of all this who knows, but is that the point, if lives and hearts are being changed, and the gospel of Jesus Christ is being recognised in the doing of justice,  the loving of mercy, and the humble walking with God? This is good news indeed, both for those long-alienated individuals, and for those who had never thought the Christian faith and church had anything to say to them. It is also good news for the church because it offers a way forward – a vision, a renewed identity and a potential strategy.

If societal priorities are re-aligning, then we must surely ask if it is time for the church’s priorities to also re-align, along Biblical priorities:

Societal ethics more than personal morality.

Genuine inclusivity rather than appeasing prejudice.

Systemic change rather than the status quo.

Fairness rather than self- interest.

Being Christ to those who need Christ most, and seeing Christ in others rather than trying to be ‘all things to all people.’

A jubilee redistribution of resources across the Connexion, placing money and personnel into those areas of work which best reflect the values described in this letter.

So, in summary, we are seeing that mission which is engaged and active and social is an effective and impactful form of mission indeed. It could be said that the meaning of Good News itself is being re-defined.

What do we want to see?

What would our Methodist Church look like if it prioritised justice and took seriously Christ’s New Commandment to love one another as Christ loved. Here are some thoughts.

It will be a church which measures all we do against the sole criteria of God’s all-inclusive love and justice. This should be our primary calling as disciples of Christ in the Methodist tradition.

It will be a smaller church no doubt – in terms of buildings and members and infrastructure. Yet with an inherently evangelical re-imagining it will be a bigger church – in the sense that it will hold the respect (and thereby the engagement, support and involvement) of more people.

It will be a church of and on the margins. We have just employed a Church on the Margins Officer. This is great. Yet the Methodist movement is in its essence and identity a church on the margins. This should not be an add-on. ALL we do and ARE must be marginal – this is our place.

It will be a campaigning church. Where we are privileged to have a voice in the corridors of power and the public arena, we will use that voice to challenge and subvert the status quo wherever that status quo is a vessel of oppression and injustice. We will be a church unafraid to come off the fence in matters such as tax justice, debt cancellation, and the Friday School Strike for Climate protests.  We have to lose our fear of upset, our fear of loss, our fear of being vilified or humiliated. The real humiliation is in being a church which does not acknowledge the contradiction between so much of what we say and do and the basic values of the gospel.

It will be both a top-down as well as a grass roots church. A tendency to focus too much on the life of the local congregation allows for an ‘anything goes’ approach which undermines the unique identity of Methodism as a radical social movement. This will need to be addressed through deliberate, strategic and resource-based decisions at a Connexional level which prioritise this ministry of justice.  

For example:

  • It will be a church which distributes financial resources in a way that prioritises mission with a social justice emphasis.
  • It will be a church which prioritises matters of equality, diversity, and inclusivity (which are all matters of justice) along the same lines as Safeguarding – enshrining them in the constitution of our church as a manifestation of a broad commitment to a gospel of justice.
  • Work with TMCP and the Charities Commission will need to continue and be intensified to allow the release of resources in a way which radically re-defines the idea of ‘best-value’.

At the same time, whilst all this emerges, local churches and circuits can be encouraged and guided to focus on mission activity which best reflects the deep values of the gospel, working with like-minded partners in the community – voluntary organisations, broad- based community organisations such as Citizens UK, ecumenical and other world faith communities.

This is the time to renew and strengthen our ties with and support for Action for Children, MHA, All We Can and The Fund for Human Need. These front line organisations with Methodist origins deal with  some of the realities which are once again at the very heart of our conscience – care for older people, the economic marginalisation of  so many children and families in the UK and our responsibility for the planet (and those most negatively impacted  globally by climate change, war, and poverty). Such organisations, rather than being seen as the ‘caring arm’ of the church – as they have been in the past – become key partners and expert witnesses in a church which is caring in ALL that it does.

It will be a church with a renewed integrity in theological training

As the focus  of the church shifts from the maintaining of church buildings and the making of new members, towards the building up of the Body of Christ, the encouragement of discipleship and the revealing of God’s Kingdom of justice we will need leaders with a high EQ who are able to offer oversight within teams of volunteers and paid staff. EQ, or Emotional Intelligence is defined as the ability to understand, use, and manage emotions in positive ways to relieve stress, communicate effectively, empathize with others, overcome challenges and defuse conflict. Training institutions must prioritise the development of ordained and lay leaders who are theologians and practitioners, committed to the principles set out in this paper.

Worship, learning, caring, service and evangelism are not in themselves the end; they are the means to the end, which is the revelation of God’s kingdom of justice and peace; they are not discreet activities that can be addressed separately, rather they flow from and are intrinsically connected to each other in pursuit of our primary calling:

Authentic worship is learning, caring, serving and evangelical.

Authentic learning is worshipful, caring, serving and evangelical.

Authentic caring is worshipful, learning, serving and evangelical.

Authentic service is worshipful, learning, caring and evangelical.

Authentic evangelism is worshipful, learning, caring and serving.

Rather than social justice being a single strand or element of ‘Our Calling’ – represented by one line within the ‘Service’ section – or any issue of justice being designated as the remit of JPIT, social justice becomes the driver for all we do and are.

It will be a church offering a truthful Christian voice in a sea of narrow and often hateful rhetoric. To take seriously the questions – what would Jesus do, where would Jesus be, who would Jesus be alongside and what would Jesus say? We might also, as Methodists, want to ask the same questions with John Wesley as a focus. They are non-negotiable questions for those who claim to be disciples of Jesus and part of the Methodist movement.

At this time we stand on a shaky bridge, with a Methodist Church entrenched it its pre-Covid systems at one end, and a new future at the other. We believe that many, many people are  already facing towards the new future end of the bridge and are hoping that we can cross together, as a whole church, hand in hand (when social distancing will allow!) fully aware of the potential challenges but ready to take the risk for the sake of a sustainable and gospel driven church. We may lose some people in the crossing, but we stand to gain many, many more – those who have already made it to the other side of the bridge and who are wondering when we will arrive, and others currently standing on the banks, looking at the bridge and wondering which direction we will go in. We cannot and must not go back. We can and must transform.

This letter is an invitation to join an urgent conversation. To offer to those in Connexional Leadership the confidence to see that there are plenty of people out there who are ready for seismic change. Prepared to back it. Longing for it. Willing to take responsibility for it. This letter is signed by those who love the Methodist Church with its grounding in social justice and revival and we are committed to being a part of a movement for transformation.

This letter does not pretend to have all the answers, or the whole of the vision, but we offer it as a starting place. It is an invitation to dream some dreams and to move from dreaming into action.

If you would like to add your name to this list, as a Methodist member (lay or ordained) please email us at:

methodistopenletter@gmail.com

This open letter has been written, signed and circulated by:

Angie Allport

Cathy Bird

Bala Gnanapragasam

David Hardman

Ian Rutherford

It has also been signed by the following Methodist presbyters, deacons and lay people:

Chrispian Acher

Joseph Adams

Keith Albans

Peter Alderson

Yvonne Alderson

Bill Anderson

Madeleine Andrews

Robert Andrews

Tim Annan

Eric Armitage

Jean Armitage

Mary Armstrong

Stuart Armstrong

Sandra Artes

John Ashwood

Wendy Ashwood

Andrew Atkins

Karen Attaway

Marie Attwood

Mark Bagnall

Carol Bains

Jennifer Baker

Norman Baker

Richard Baker

Roger Baker

Sue Baker-Maher

Sandra Ball

Sue Ball

Dan Balsdon

James Bamber

Gerald Barley

Sam Barnes

Heather Bates

John Bates

Peter Bates

Paul Beard

Wendy Beard

Denis Beaumont

Ruby Beech

John Bees

Mindy Bell

Martyn Bennett

Valerie Bennett

Inderjit Bhogal

Nick Biggar

Julie Biggs

Pat Billsborrow

Jane Bingham

Ann Bird

Derek Bird

Jennifer Birkby

Anna Bishop

James Blackhall

Bev Boden

Jennie Bonner

Tony Bonser

Helen Boothroyd

Wayne Borden

Jenny Borden

Diana Bosman

Kate Bosman

David Bosworth

Linda Bosworth

Matthew Bourne

Janet Bowe

John Bowery

Mandy Briggs

Niall Briggs

Eleri Bristow

Donna Broadbent-Kelly

Joan Broadhurst

Ann Brook

Pat Brook

William Paul Brook

Barbara A Brooks

Georgina Brooks

Karen Brooks

Alison Brophy

Peter Brophy

Bernard Brown

Karen Brown

Lyn Brown

Maureen Brown

Adrian Burdon

Meg Burton

David Butterworth

Barbara Calvert

Valerie Campion

Dawn Canham

Mark Carrick

Andrew Carter

Jane Carter

Lucy Catling

Tony Cavanagh

Geoff Chapman

Steve Charman

Michael Chester

Molly Chitokwindo

Gillian Chowns

Stephen Chowns

Caroline Churcher

Di Churcher

John Churcher

Julia Clare

Mike Claridge

Peter J Clark

Ailsa Clark

David Clarke

Iain Cloke

Annabelle Coad

Geoff Coad

Matt Coates

Liz Coates

Sally Coleman

Lindsey Cole

Lesley Coles

Pamela Ann Coles

Christopher J Collin

Christine Collins

Hazel Cook

Kathryn Cook

Barrie Cooke

Naomi Cooke

John Cooke

Sarah Cooke

Barbara Cooper

John Cooper

Steph Cooper

Brenda Cope

Jenny Cornell

John Cornish

Margaret Cornish

Graham Cottam

Lynda Coulthard

John Cox

Karin Cox

Josette Crane

Victoria Crane

Marian Crawford

Margaret Crawshaw

Elizabeth Cresswell

Roger Cresswell

Angie Creswick

Sarah Crew

Pauline Crispin

Richard Crispin

Ruth Crompton

Alison Crookes

Sara Crowley

Mike Culshaw

Pauline Culshaw

Sue Culver

Liam Dacre-Davis

Mark Dale

Rory Dalgliesh

Andy Dart

Paul R David

Gerry Davis

Jed Davis

Margaret R Davis

Hilary Dawson

Janet Day

David Deeks

Rachel Deigh

Sylvester Deigh

Liz Delafield

Jack Delbridge

Catherine Dennis

Sheralee Devitt

Peter Dibble

Gordon Dixon

Sandie Dixon

Hannah Dodd

Marlyn Donovan

Stephen Duckworth

Mark Dunn-Wilson

Kathy Dymond

David Eade

Donald Eadie

Kerstin Eadie

Stuart Earle

James Eaton-Challinor

Maureen Edwards

Dave Elliott

Helen Elliott

David Ellis

Louise Emm

Annette England

Laura Evans

Lorraine Evans

Mike Evans

Sandie Exley-Watts

Alison Facey

Tony Farrar

Daniella Fetuga-Joensuu

Anne Fielding

Cathie Fisher

Frankie Fisher

Robert Fisher

Rosemary Fletcher

Wendy Foot

Clive Fowle

Christine Fox

John Freeman

Helen Freeston

Stephen Froggat

Helen Fry

Ruth Fry

Matt Fugill

Kim Gabbatiss

Craig Gaffney

Jane Gaffney

Albert Gale

Laura Gallery

Ian Gardner

Hazel Garnell

Trevor Gay

Diane Giffard

Vince Gilbert

Nicola Gleeson

Jeyana Gnanapragasam

Sylvia Gnanapragasam

Michelle Goddard

Gwyneth Godding

Richard D Goldstraw

Sandra Goodwin

Enid Gordon

Sue Gowling

David Gray

Peter Gray

Margaret Greer

Tabitha Griffith

Ian Griffiths

Jason Griffiths

Leslie Griffiths

Alison Grimes

Mary Groves MBE

Stuart Gunson

Sohini Gurindapalli

Natalie Hackett

Gary Hall

Sue Hall

Ian Hamilton

Gavin Hancocks

Ros Hancocks

Roger Hands

Keith Harbour

Abigail Hardiman

Charlotte Harding

Den Harding

Kate Harding

Peter Harding

George Hardman

Elizabeth Harfleet

Jane Harper

Ken Harris

David Haslem

Julie Hassall

Shirley Hassall

Chris Hartley

Geoff Havers

Margaret Havers

Steve Hawkes

Graham Hawley

Margaret Hawley

Irene Hayes

John Hayes

Novette Headley

John Henry

Vickie Heydon-Matterface

Janet Heys

Maurice Heywood

Malcolm Hickox

Amy Hill

Eric Hill

Rod Hill

Karen Hilsden

Rob Hilton

John Hindson

Evelyn Ho

Lim Ho

Gary Hoare

Emily Hoe-Crook

Bill Holdforth

Andrew Hollins

Anne Hollows

Dorothy Holmes

Emma Holroyd

Caroline Holt

Caroline Homan

Rachel Hope

Michael Hopkins

Jenny Horne

Lynne Horsler

George Houghton

Elizabeth J Hudson

Jim Hudson

Robert Hufton

Lynda Hughes

Gill Hulme

Chris Hume

Tracey Hume

Trevor Hume

Alan Hurrell

Terry Hurst

Beth Hutchings

John Hutchings

John Illsley

Steve Ingrouille

Stephen Jakeman

David Jackson

Sue Jackson

Maureen Jackson

Dave James

Karen James

Kevin Jaquiss

David Jebb

Mark Jeffrey

Andrew Jeffries

Robin Jenks

Alan Jenkins

Janet Jenkins

Judith Jessop

Karen Jobson

Helen Johnson

Kevin Johnson

Linda Johnson

Lynda Johnson

Matt Johnson

Neil Johnson

Nina Johnson

Rowland Joiner

Barry Jones

David B Jones

Gareth Jones

Jenny Jones

Julie Jones

Lorraine Jones

Stuart Jordan

Fiona Joseph

Sue Keegan von Allmen

Melvyn Kelly

Lindsey Kemp

Fiona Kendall

Liane Kensett

Ian Kent

David Kershaw

Sharon Keevill

Julie King

Ermal Kirby

Jen Kirby

A Cameron Kirkwood

Gwenllian Knighton

Shelia Knowles

Emmaline Krause

George D Mohan Kulasingham

Sarah Lamb

Derrick R Lander

Ray Lansley

Steve Laugher

Caroline Lawrence

Judith Laycock

Karen Le Mouton

Kate Le Sueur

Barry Lee

Elaine Lee

Elizabeth Leigh

Christine Legge

Michelle Legumi

Katie Leonowicz

Geoffrey Levine

Joy Levine

Ruth Levine

Helen Lewis

Andrew Letby

Alan Lewis

Allison Lewis

Peter Lewis

Henry Lewis

Delyth Liddell

Judith Lincoln

Andy Lindley

Angela Linton-Smith

Roy Little

Mary Lloyd

Gary Long

Mike Long

Andy Longe

Barry D Lotz

Leanne Lovatt

Kathleen Loveridge

Andy Lowe

Barbara Luck

Freda Ludlam

Peter Lumsden

Andrew Lunn

Jenny Lunn

Julie Lunn

Pearl Luxon

Andy Lyons

Shalome MacNeill Cooper

Angela Macquiban

Tim Macquiban

Charity Madenyika

David Maidment

Deborah Mallett

Mark Mallett

Neil Manthorpe

Farai Mapamula

David Markay

Kristin Markay

Jackie Mason

Nigel Mason

Lesley Martin

Pauline Matondo

Jonathan May

Pearl Mayhew

Peter Mayhew

Sam McBratney

Helen Lesley McBride

Rachel McCallam

Sarah McCarthy

Gill McCleave

Alister McClure

Anne McConnell

Penny McCulloch

Beth McDowell

Jane McFarland

Alice McGregor

Helen McGregor

Jason McMahon

Alison McMillan

Deborah McMillan

Fiona McRonald

David Mead

Valerie Mead

Margaret Millar

Greville Mills

Julie Mills

Peter Mills

Helen Millward

Judith Mitchell

Sue Mitchell

Ellen Monk Winstanley

Stephen Moore

Sue Morgan

Peggy Morris

Selwyn Morris

Louise Morrissey

Julie Morton

Justine Moulder

Patricia Mukorombindo

Margaret Murphy

Ros Murphy

David Musgrave

Clare Nelson

John Newbury

Clare Nice

Stephen Nice

Tim Nicholls

Selina Nisbett

Dottie North

Nicola Normandale

Terry Nowell

Faith Nyota

Paul Nzacahayo

Charity Nzegwu

Rick Ormrod

Jean Owen

Nick Palfreyman

Elaine Pancel

Alison Parker

Ian Parker

Michael Parker

Linda Parker

Lynda Parker

Richard Parkes

Sarah Parkin

Elizabeth Parkinson

Heidi Partington

Maggie Patchett

Anne Pater

Raj Patta

Bobby Peach

John Peacock

David Pendle

Lianne Pendray

Mark Pengelly

Sheridan Pengelly

Steve Penrose

James Peterson

Gareth Phillips

Jane Phillips

Linda Phillips

Ian Pickering

Katherine Pickering

Andrew Pinks

Georgina Placidi

Joyce Powell

Robert J Powell

Deborah Powers

Peter Powers

Andrew Pratt

Ruth Pratt

Stephen Pratt

Margaret G Precce

Rosemary Priaulx

James Pritchard

John Pritchard

Meg Privett

Lynn Quinn

Melissa Quinn

Olive Rackley

Jo Rand

Paul Rand

Alison Ransome

Barbara Rattenbury

Keith Rattenbury

Kimberley Rayson

Paul Rees

Val Reid

Paul Regan

Carol Richardson

Harvey Richardson

John J Richey

Ruth Ridge

Ben Riley

Col Ritson

Colin Roberts

Jean Roberts

Stanley Roberts

John Robinson

Steve Rogers

Sue Rolls

Colin Rowe

Steven Rowe

Sue Rowe

Bernard Rowlands

Valerie Rowlands

James Rowley

Carolyn Rowse

Sally Rush

Joanna Rutherford

Karl Rutlidge

Celia Ryan

Joan Ryan

Stephen Ryan

Caroline Ryder

Caroline Salmon

Irene Sampson

Eileen Sanderson

Judith Satchell

Ben Scrivans

Alison Seren

Nel Shallow

Chris Shannahan

Annette Sharp

David Sharp

Jonathan Sharp

Marjorie Sharp

Naomi Sharp

Peter Sharrocks

Dave Shaw

Derek Shaw

Pauline Shilston

Sue Shortell

Amanda Shortman

Tim Shortman

Brenda Shuttleworth

Phil Shuttleworth

Pam Siddall

Eileen Simmons

Audrey Simpson

Rachel Simpson

Angela Singleton

Pat Skeet

Richard Skeet

Jenny Skinnard

Eric Skipsey

Julia Skitt

Graham Slingo

Hilary Smith

Jasmine Smith

Jen Smith

Matt Smith

Nicki Smith

Ron Smith

Shelia Smith

Sally Spencer

Sue Spencer

Huw Sperring

Ivor K Sperring

June Sperring

Margaret Spooner

Jenny Spouge

Val Spouge

Paul Spray

Neil Stacey

Claire Stainsby

Tom Sterling

Amanda Stevens

David Stevenson

Bill Stillwell

Graham Stockhill

Judith Stoddart

Andy Stoker

Cat Stoker

Patrick Stonehewer

Bob Stoner

Roger Stubbins

Philip Sudworth

Claire Sutcliffe

Sue Swires

Will Swires

Lois Talbot

William Tardy

Jill Taylor

Peter Taylor

Dorothy Tesh

Roger Thirwell

Pat Thomas

Ruth Thomason-Gunning

Bruce Thompson

Chris Thompson

David Thompson

Leanne Thompson

Liz Thompson

Nick Thompson

Jean Mary Thornton

Christopher Timm

Paul Timmis

Mark Timothy

Alison Tomlin

Denise Tomlinson

Barbara Tong

Lyn Tonks

Colin Topliss

Liz Topliss

Simon Topping

Keith Trencher

Howard Tresidder Tonkin

Wendy Tucker

Anthea Turner

Paul Turner

Renee Tuner

Maryke Turvey

Anna Twomlow

Vicky Twynham

Juliet Ushewokunze

Marcianne Uwimana

Ann Varker

Joy Ventom

Betto Viana

Suzie Viana

Sue Waddington

Catherine Wakefield

Ken Wales

Eve Walker

Gay Walker

Jeff Walker

Kate Walsh

Richard Walsh

Christine Walters

Delroy Walters

Amy Warmsley

Mark Warmsley

Pauline Warner

Caroline Warrey

Phil Warrey

Ros Watson

Andrew Webb

Sarah Webb

Christine Welham

Marion West

Ian C White

Sarah Wickett

Carol Wignell

David E Wilkes

Louise Wilkins

Joan Wilkinson

Nadine Wilinson

Rowland Wilkinson

Anna Williams

Rachel Williams

Wendy Williams

David Willis

Peter Willis

Mervyn Wilshaw

Rachel Wilson

Ruth Wilson

David Winwood

Ian D Wood

Silas Wood

Sue Wood

Janet Woodford

Dan Woodhouse

Carys Woodley

Glayne Worgan

Paul Worsnop

Amanda Wragg

Clare Wright

David Wrighton

Ian Yates

Dee Yeadon Marsh

Michaela Youngson

718 Signatures

If you would like to add your name to this list, as a Methodist member (lay or ordained) please email us at:

methodistopenletter@gmail.com

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