The "Femme" system was born out of the girls' vision: a network that would give women the ability to explore retionships on their own terms. It wasn't just an online ptform—it was an empowerment tool, crafted to fit perfectly within the structure of 6C's ws, yet bending them to prioritize female autonomy.

  The idea was simple: Femme was an exclusive matchmaking ptform, entirely online, that connected women with each other. The system allowed women to explore retionships with as many female partners as they wanted, offering a safe, private space to develop intimate connections without the constraints of traditional society’s rules. The ptform was designed with the understanding that women, especially those in the new 6C-controlled states, could be free to explore their sexuality with other women, fully supported by the ws of 6C.

  But the idea took a twist—one that would change the dynamics of retionships in 6C-controlled states forever.

  As the "Femme" system unched, 6C introduced the "Polygamy Act," a w that solidified men’s right to have up to four wives. This was nothing new. What was groundbreaking, though, was the "Wife Femme Cuse"—a new legal protection within the act that allowed wives in polygamous marriages to have female lovers. This legal safeguard was revolutionary, designed specifically for women, and would forever alter the traditional power structures of retionships within 6C's framework.

  The announcement was met with mixed reactions, but the Femme system quickly became the center of attention in the states under 6C rule. Women across the nation flocked to the ptform, eager to connect with others like themselves, to explore intimacy free from the restrictions of patriarchal systems.

  In cities like Flint, Saginaw, and Lansing, billboards sprang up promoting Femme, and the concept was woven into the fabric of daily life. 6C media influencers, such as Zara Lin, began promoting it online, heralding it as the next step in female empowerment.

  Tasha, Maya, Jordan, and Lena watched it unfold with both satisfaction and a touch of disbelief. The system they’d created had become a nationwide phenomenon—one that pced women at the center of their own sexual autonomy. No longer would women be confined to the traditional heteronormative roles; now, the state had enshrined their right to freely pursue retionships with each other, without fear of legal retribution or societal scorn.

  One evening, sitting in their now permanent luxury house, Tasha flipped through a digital news feed on her tablet. The headlines were all about the Polygamy Act and the "Wife Femme Cuse":

  "Wife Femme Cuse Revolutionizes Polygamy, Empowering Women"

  "Femme: The Future of Women’s Retionships Under 6C"

  "Wife Femme Cuse Creates Unprecedented Freedom for Women"

  Tasha leaned back in her chair, a satisfied grin on her face.

  “Well, this is it. We’ve done it. This is what we imagined.”

  Maya, sipping her wine, was reflective.

  “It’s not just about the freedom to love other women. It’s about the way we’ve shifted the power dynamics. We’ve made sure it’s clear: women can’t just be seen as ‘supporting roles’ in a man’s world anymore. We’re taking ownership of our own narratives.”

  Jordan, always the wild one, was practically glowing.

  “And it’s legal. The state’s got our backs. I mean, think about it. A man can have multiple wives, but his wife can have a girlfriend too. That’s a whole new world right there.”

  Lena, quieter but sharp as ever, nodded in agreement.

  “It's a perfect blend of the system they want and what we've always needed. Women can still be part of the legal marriage structure, but now, we're also free to love who we want—without limitations.”

  The Femme system rapidly became a cultural revolution within 6C states, reshaping what it meant to be a woman in this new society. Young women flocked to the ptform, not only to find love but to carve out spaces for themselves within a framework that, for the first time, validated their desires. The Wife Femme Cuse became a cornerstone of modern retionships. It ensured that every woman in a polygamous marriage would have legal protection to love and be loved by other women, without fear of reprisal.

  For the first time in history, a legal framework didn’t just recognize men’s power—it acknowledged women’s desires, their autonomy, and their capacity to shape the system.

  The Femme system, though, was just the beginning. The girls—now leaders of an emerging feminist movement under 6C’s umbrel—had learned to navigate the political structure, bending it to fit their vision. 6C, in its drive for power, had created an ecosystem where women were in control, leading the charge in redefining retionships, freedom, and what it meant to be a woman in their new world.

  ***

  United Methodist Church Leadership Council Meeting

  Location: Lansing First UMC, Central Michigan

  Date: Two days after 6C enacts the “Wife Femme Cuse”

  The sanctuary had been cleared for a closed-door emergency meeting. The pews were rearranged in a circle, filled with pastors, district superintendents, and a few y leaders from across Central Michigan. At the center stood Bishop David Bard, age 65, head of the Michigan Conference—his face a blend of calm, concern, and steely resistance.

  A hush fell over the group as he raised his hand to speak.

  Bishop Bard:

  “We’ve seen many troubling developments under the 6 Commandments regime. But this—this test w—is not only theologically incoherent. It’s morally disorienting. The Wife Femme Cuse turns sacred covenant into spectacle. We cannot pretend this is just ‘another cultural shift.’ This is engineered erosion.”

  Rev. Karen Hales, from Saginaw UMC, leaned forward.

  “What disturbs me is how cleverly it’s been framed. On the surface, it sounds like female empowerment. But dig deeper—it’s a structure where male authority remains intact, and ‘freedom’ for women is just ornamental, sexualized. A man can have four wives. Those wives can sleep with women, but never another man. Who still has the monopoly? The man.”

  Rev. Dennis Lee, a younger, progressive pastor from Flint, chimed in:

  “I’ve spoken to my youth group about this. The teens—especially the girls—are divided. Some of them like the idea of legalized retionships between women. They say it feels like freedom. But they don’t see that this is a carefully calcuted distraction. 6C gives women a sandbox, while men rule the kingdom.”

  District Superintendent Mar Cohen opened her Bible.

  “This isn’t about retionships. It’s about power. The 6C’s polygamy w twists biblical imagery to justify control. And now, with the Wife Femme Cuse, they’re trying to split the resistance by co-opting feminist nguage. We can’t let that happen.”

  Bishop Bard nodded solemnly.

  “We must be clear in our pulpits: this is not Christian marriage. This is not Wesleyan grace. This is a spiritual counterfeit. And we must call it out—not with hatred, but with truth.”

  Rev. Joshua Monroe, from rural Owosso, raised a practical concern:

  “What do we say when congregants come asking: ‘If women are free to love other women, isn’t that a good thing?’ How do we answer in a way that doesn’t sound repressive?”

  Rev. Hales responded quickly.

  “We acknowledge the complexity. We affirm love and care between women. But we expose the system. This isn’t about free love—it’s about sanctioned dysfunction. The ‘freedom’ is still on the man’s terms.”

  Bishop Bard concluded:

  “We are not afraid to speak against unjust ws—whether they come from secur governments or religious regimes. The Wife Femme Cuse is the illusion of equality, and the church must be the voice that reminds people: dignity is not a political strategy—it is a divine right.”

  The meeting ended with a unanimous vote to issue a pastoral statement to all UMC churches in Central Michigan. The statement would:

  Denounce the 6C Polygamy Law and Wife Femme Cuse as theological distortions.

  Affirm the dignity and autonomy of all people, including LGBTQ+ individuals, outside of political manipution.

  Call for prayer, education, and resistance within local congregations.

  ...

  United Methodist Church – Emergency All-District Forum

  Location: Flint Central United Methodist Church

  Date: One week after public UMC statement against the Wife Femme Cuse

  The gymnasium-turned-assembly hall buzzed with tension. Nearly 300 people filled the room—UMC clergy, youth representatives, y leaders, and concerned members. A rge screen projected a live Twitter feed: hashtags like #WifeFemmeFreedom, #UMCOutOfTouch, and #LetWomenLove were trending.

  Bishop David Bard stood at the podium, stoic but visibly exhausted. To his right were senior clergy; to his left, young UMC delegates and social media volunteers—many of whom now publicly dissented.

  Bishop Bard:

  "We called this forum because the backsh is real. And so is the confusion. Let us speak clearly, not as a bureaucracy, but as a body of Christ, wrestling with the times we live in."

  Before he could continue, Avery Knox, 23, a campus leader from Central Michigan University, raised her hand and didn’t wait for the mic.

  Avery Knox:

  "With respect, Bishop, you are the one confused. You’re condemning a cuse that gives women agency. You're acting like 6C invented something evil, when for a lot of us, it feels like a liberation—especially queer women who’ve been erased in this church for decades."

  Murmurs erupted. Several young people nodded. Some cpped. One woman shouted, “Let her speak!”

  Rev. Mar Cohen, seated near the front, responded calmly but firmly.

  Rev. Cohen:

  "Avery, no one here wants to silence women. But you must see—the 'Wife Femme Cuse' only gives you the illusion of freedom. It happens within a structure where men still hold ultimate power. It’s not feminism. It’s containment.”

  Jordan Bowers, 27, from Lansing UMC's tech ministry, stood up next.

  Jordan Bowers:

  "But containment or not—it’s legal. It’s safe. Do you know how many of us were afraid to come out in UMC spaces? And now there’s a state-supported model where we’re actually included. Maybe it’s not perfect, but it’s more than we’ve ever gotten from this denomination."

  Rev. Dennis Lee interjected, trying to bridge the divide.

  Rev. Lee:

  "Jordan, I hear you. And the church has failed in many ways, especially with LGBTQ+ inclusion. But this—this isn't an organic movement. It’s political theology weaponized. We can't let a theocracy define our values for us just because it uses inclusive nguage."

  Micah Talbot, 19, from the youth mission board, spoke up hesitantly but emotionally.

  Micah:

  "What hurts is that when the church condemned the Wife Femme Cuse, you didn’t say why. You just called it a 'perversion.' That word stung. It felt like you were condemning us—again. The same way you always have."

  A long silence followed. The older clergy shifted uncomfortably. Bishop Bard stepped forward again, looking directly at the youth section.

  Bishop Bard:

  "You're right. We were blunt, and perhaps we failed to expin the depth of our concern. We oppose the system that exploits both women and the gospel. But that should not mean we invalidate your pain—or your identity."

  Rev. Hales leaned in.

  Rev. Hales:

  "Maybe this is the moment we rethink how we engage. Not by softening truth, but by listening better. We can reject 6C's manipution and fight for spaces where women and LGBTQ+ members feel safe, seen, and sacred—on our terms."

  Avery crossed her arms.

  Avery:

  "Then prove it. Don’t just condemn the Wife Femme Cuse. Offer something better. Give us a theology that loves us loudly. Or we’ll keep looking elsewhere."

  The forum ended not with consensus, but with a promise: the creation of a UMC Youth-Faith Task Force to propose a new framework for gender and sexuality within UMC theology—free from the 6C lens, but deeply committed to inclusion, truth, and spiritual integrity.

  The divide wasn’t healed—but the conversation had begun. And the Church knew it couldn’t go back to the old way.

  ...

  United Methodist Church Emergency Convocation

  Location: Lansing Convention Center, Central Michigan

  Attendance: Over 700 UMC clergy, y leaders, youth delegates, and observers

  Date: Two weeks after the full conversion of the American Baptist Churches in Central Michigan into 6C congregations.

  The stage backdrop read: “Faith Under Fire: A Wesleyan Response to 6C’s Cultural Conquest”. The energy in the room was tense, with quiet murmurs giving way to frustrated side conversations. The American Baptist conversion had shocked the region—not just because it happened fast, but because of who led the exodus: agnostic and formerly disaffected women who now spoke about 6C with crity, power, even passion.

  Bishop David Bard stood at the podium again, visibly strained but resolute.

  “We are witnessing a spiritual acceleration. The dissolution of the Baptist network across Central Michigan is not just a denominational crisis. It is a cultural one. And yes, many of their former members—especially women—are now finding... belonging within 6C.”

  Before he could continue, Rev. Timothy Patterson, 70, formerly of First Baptist of Lansing—now a guest at UMC—interrupted with fire in his voice.

  “They didn’t just ‘find belonging,’ David. They were seduced. Systematically. First by slogans, then by incentives. Then by an entire apparatus built around women’s sexual agency—crafted to look like freedom, but backed by hard theocratic rule.”

  A woman in the audience, Samantha Groves, a youth leader from Midnd UMC, stood up and spoke sharply.

  “So what? If the Baptists failed to give women space, and UMC only offers vague inclusivity without crity, is it any wonder they moved on? 6C doesn’t stutter. It acts. They passed the Wife Femme Cuse, they gave women homes, cars, forums—and a theology, twisted as it is, that recognizes female desire as valid.”

  The room stirred. The older pastors looked uneasy. The youth cheered her courage, but others exchanged worried gnces.

  Rev. Mar Cohen took the mic next.

  “I won’t defend 6C. But I won’t pretend we’re innocent either. For decades, we’ve told women to ‘wait for the right time’ to be heard. Now 6C is saying ‘speak now, live now, lead now’—and it’s working. Not because of doctrine, but because of momentum.”

  Rev. Dennis Lee nodded, then added:

  “Their success isn’t theological—it’s psychological. They create a system where women feel like protagonists. And while we debate statements and commissions, they hand out keys to Ferraris and let women write new codes of conduct.”

  Bishop Bard stepped in again.

  “We will not match their bribes. But we must recim our fire. If women feel unseen in our churches—then we must confess, and change that. If sexual ethics feel oppressive, we must offer a liberating vision grounded in grace, not fear.”

  A young seminarian, Renee Dougss, raised her voice:

  “Then give us something bold. Don’t just reject the Wife Femme Cuse. Give us a new Wesleyan Sexuality. One that’s female-centered, honest, and unapologetically Christlike.”

  APPLAUSE.

  The convocation voted overwhelmingly to:

  Launch the "New Wesleyan Framework" project, designed to reimagine sexuality, covenant, and gender roles in light of current realities.

  Create regional UMC Feminist Councils, where women—clergy and ity—would shape local church policy and worship culture.

  As attendees spilled out into the cloudy Michigan evening, the stakes were clear. UMC was losing people—but it hadn’t lost the war. The battle for hearts, minds, and bodies was on. And if the Church was to survive, it would have to rediscover its voice—not as an echo of the past, but as a counterculture for the now.

  ***

  "The Colpse of the Counterculture: How UMC’s New Initiatives Unraveled"

  Region: Central Michigan, 3 Months After Launch.

  When the United Methodist Church rolled out the New Wesleyan Framework and Regional Feminist Councils, many believed it marked a spiritual turning point—an overdue reckoning with the Church’s outdated stance on gender and sexuality. The slogans were strong, the vote overwhelming. But by the second week, the entire initiative was in disarray. Here's how—and why—it failed.

  1. The New Wesleyan Framework: Too Slow, Too Vague

  At its heart, the Framework was supposed to be a bold theological reimagining—a Christ-centered, feminist-informed sexual ethic rooted in grace and human dignity. But instead, it became bogged down in bureaucracy.

  Theology Committees were paralyzed by internal disagreement: progressive voices demanded full LGBTQ+ inclusion, while moderate factions insisted on a "Biblical standard."

  Drafts circuted with pceholder nguage: “pending consensus on same-sex covenanting” and “open to polygamy-reted theological dialogue.” No one knew what anything meant.

  While 6C had already passed and implemented the Wife Femme Cuse, UMC’s first framework paper opened with: “We affirm the spiritual complexity of female desire.” It read more like a grad school essay than a moral compass.

  Rev. Jordan Elias, a youth delegate from Saginaw, tweeted:

  “6C just legalized femme love and wrote it into w. UMC gave us a 14-page PDF about feelings. We don’t need more ‘complexity.’ We need courage.”

  2. Regional Feminist Councils: Symbol Without Substance

  The idea sounded powerful: give women direct leadership in reshaping church policy. But the councils colpsed under their own contradictions.

  No Budget, No Teeth: Councils had no real power to pass binding resolutions. Many were given only "advisory roles."

  Staffed Mostly by Boomers: Older, progressive clergy dominated, leaving younger women feeling unheard.

  Ignored by Local Churches: Traditional congregations simply refused to engage. “We’re not submitting to feminist panels,” said one anonymous Flint pastor. “This isn’t a liberal arts seminar.”

  Some councils disbanded in frustration. Others tried to colborate with 6C-affiliated women—but were shut down due to "conflicting theological loyalties."

  3. The Cultural Problem: 6C Owned the Narrative

  While UMC strategized, 6C entertained. TikTok influencers, femme collectives, and online testimonials flooded Gen Z spaces.

  A viral video of three young 6C women driving a gifted Ferrari while singing about “female freedom under commandments” gained 2 million views.

  Former UMC members now spoke of “finally being spiritually seen” under 6C.

  Former UMC members now spoke of “finally being spiritually seen” under 6C.

  UMC’s media arm tried to counter with a campaign called #GraceAndGrit, but it was mocked online.

  “Imagine thinking pastel Instagram posts can compete with fully funded theocratic orgies.”

  —A viral quote from the 6C subreddit.

  4. The Exodus Accelerated

  In Lansing, three UMC churches reported youth attendance dropped by over 70%.

  In Flint, half the female-led small groups left entirely, some reappearing weeks ter as local chapters of FemmeMatch, 6C’s state-funded matchmaking ptform.

  Even clergy defected: at least seven female pastors in the region resigned from UMC and “quietly affiliated” with 6C-leaning organizations.

  The Final Blow: Silence from the Top

  Bishop Bard, once vocal, went quiet. Internal memos leaked showing he warned against “overcommitting to reforms without unifying theology.” The reforms were shelved. No final Framework was adopted. Feminist Councils were absorbed into preexisting committees or dissolved altogether.

  A Missed Moment

  The UMC tried to meet the cultural moment—but hesitated at every turn. The result was devastating: not only did they fail to stop 6C's advance, they alienated the very people they were trying to empower.

  Now, in Central Michigan, 6C owns the spiritual imagination of a generation—not because their theology is deeper, but because they offered something UMC couldn’t:

  Crity. Direction. Power.

  And a vision, however fwed, where women weren’t waiting for permission—they were already living it.