Sherman, please set the controls of the GetReligion WABAC (pronounced “wayback”) machine for the year 1980. Our destination is Denver, because it’s time for another episode of Improbable United Methodist History.
Yes, it was in 1980 — note that this was one-third of a century ago — that Bishop Melvin Wheatley, Jr., of the Rocky Mountain Annual Conference of the United Methodist Church announced (wait for it) that he was openly rejecting his church’s teaching that homosexual acts were “incompatible with Christian teaching.”
Two years later, this United Methodist bishop appointed an openly gay pastor to an urban church in Denver. When challenged, Wheatley declared: “Homosexuality is a mysterious gift of God’s grace. I clearly do not believe homosexuality is a sin.”
The Denver pastor continued to serve for many years (while also leading the Colorado AIDS Project), in part because the United Methodist policy opposed the appointment of “self-avowed, practicing” homosexuals. Note the words “self-avowed.” Thus, when appearing before officials in the liberal Rocky Mountain Annual Conference, this minister simply declined to answer questions about his sexual history or practice. Since he was not, therefore, “self-avowed” (at least not during those official church meetings), his sympathetic local church leaders declared that he was not in violation of the national church’s doctrinal standards.
That was the end of that, for the most part, in this western region of the United Methodist Church. Defenders of the denomination’s teachings had to take their battles elsewhere.
This was, in other words, a perfect example of the reality described in an important study — “The Seven Churches of Methodism” — published in the mid-1980s by two scribes from Duke University.
One of the authors, a future United Methodist bishop named William Willimon, once told me that it was very painful for the church’s leaders to have to admit that United Methodists were already worshipping in what amounted to seven different churches when it came to matters of doctrine and church law. It was hard to find the ties that could bind the declining flocks in the “Yankee Church,” “Industrial Northeast Church,” “Western Church” and “Midwest Church” with those in the larger and still growing “Church South” and the “Southwest Church.”
The clergy in these churches went to different seminaries and had radically different beliefs about biblical authority, salvation, evangelism and moral theology. At the heart of many of their disputes, of course, were differences over sexual ethics, especially the moral status of sex outside of marriage.
Denominational executives, seminary leaders and bishops in the liberal regions — such as Melvin Wheatley, Jr. — were already openly or quietly opposing the teachings affirmed by the growing United Methodist regions in the United States and, yes, around the world.
Note, once again, that this strategy of open and passive resistance began way back in 1980.
This brings us to the current headlines focusing on the supposedly radical actions of New York Bishop Martin D. McLee, especially his open announcement that he would refuse to hold church trials of clergy who violate the denomination’s teachings that homosexual activity, as opposed to orientation, is sinful. McLee is, in effect, saying what Wheatley said in 1980-82.