While Dr. Hunt details this argument for United Methodists outside the US, I’d like to pursue just a couple of examples of how this argument plays out within the US, with special reference to leadership rather than decision-making.
Itineracy is a deeply-held value in the UMC, despite a long-term trend toward longer pastorates and notable exceptions at big-steeple church. Yet Anthony J. Shipley notes that frequent changes of pastoral leadership do not fit well with prevailing African-American expectations of church leadership. He writes, “Wherever you see a strong African-American church in an urban center, you will see a pastor who has been there a long time. The way we do business in The UMC, moving pastors every few years, you cannot possibly build a strong church.” The examples of strong African-American churches Shipley provides have all benefitted from longer-than-average pastoral stays.
In another example, Justo Gonzalez has written about the challenges associated with providing theological education to rising Hispanic pastoral leaders in the UMC. Because the percentage of Hispanics with college degrees is lower than it is for other groups and because many Hispanics lack the financial resources and time to complete a three-year M.Div. degree, this pre-requisite for fully ordained ministry in the UMC may be out of reach. Gonzalez states bluntly that “we must acknowledge the cultural captivity of much of our institutional and ecclesiastical life, which prevents us from recruiting and making way for the growing minorities that will soon be the majority of the church.”
The two examples cited address pastoral leadership, but one could make similar arguments related to lay leadership, decision-making, finances, and other areas of organizational life, as well as the much more obvious realm of cultural differences surrounding worship. The examples have been framed in terms of cultural differences related to race/ethnicity, but there are also cultural differences related to socioeconomic class (both Shipley and Gonzalez have strong words on this point, too) or even generation that are also relevant to the church.
The upshot of this difficulty of the UMC in responding to culture is not just the possibility for cultural misunderstandings and conflicts that exists in the global UMC but a real limit to the UMC’s reach in the US. Despite the presence of some very faithful members and leaders of color, we are overwhelmingly a white, middle-class church in a country that is less and less either.
Robert P. Jones’ recent book The End of White, Christian America is surely hyperbolic in its title, but it makes an important point: Christianity is declining among white Americans, and the growth segments for Christianity in America are among non-whites. As this blog has previous reported, the UMC is one of the whitest denominations in the US.
The Pew Forum and others have thoroughly documented the decrease of the middle-class in the US, as more people move either up or down the economic ladder. As this blog has previously reported, the decline in the American middle class parallels the decrease in American UMC membership.
Hence, if the UMC is not able to acknowledge, account for, and adapt to cultural differences domestically as well as globally, we can expect our decline in the US to continue no matter what position we take on sexuality, no matter what revitalization plan we put into place, no matter what sort of restructuring we undertake.
 Anthony J. Shipley, “The Future of African Americans and Mission” in Christian Mission in the Third Millennium, ed. Charles E. Cole (New York: General Board of Global Ministries, The United Methodist Church, 2004), 185.
 Justo L. Gonzalez, The History of Theological Education. (Nashville, TN: Abingdon Press, 2015), 139.