Loving Everybody is Powerful

Loving Everybody is Powerful

by James Seaton

““When we were told to love everybody, I had thought that that meant everybody.” ”

— James Baldwin

The summer of 2018 evoked in me a complex mix of positive and negative emotions.

I witnessed my beautiful, intelligent sister graduate from her Long Island high school. Amidst the burgers, jokes, and laughter during our family celebration at IHOB (IHOP? IHOB? I can’t keep up), I felt as close to my family as I ever have. At the same time, I was saddened to learn about the thousands of immigrant children separated from their parents at the Mexico-United States border.

I had the pleasure of immersing myself in beautiful Boston neighborhoods such as Dorchester and the South End as part of my summer internship in city missions. But I also learned about how wealthy residents have moved into these same neighborhoods and, whether they meant to or not, have contributed to increases in rent, making way for the displacement of lower income, long-time residents.

In my living situation, I experienced the embrace of a diverse Christian community of 11 students from places ranging from Singapore to New York. But I also watched the news as White Americans called the police on others with darker skin just for using a coupon or selling water.

Such is this world—a place full of dichotomies and complexity.

James Seaton (center), Rev. Cynthia Bell (back left), director of EGC’s Starlight homelessness ministry, Stacie Mickelson (back center), EGC director of Applied Research & Consulting, Liza Cagua-Koo (back right), EGC assistant director.

Love and the Church

I have often asked myself whether we, the Church, are loving well in these times. The Church—what began as a small group of people following Jesus, sacrificing their money and possessions to help others and spread the gospel, a group some predicted would become irrelevant—has developed into a body of over two billion people.

I’ve heard many stories about how the Church as the Body of Christ has been a positive agent of change. In my own life, I’ve witnessed how much I’ve matured  because of the community surrounding me at my home church, the House of Judah, in Long Island. I believe that the Church has had a unique ability to tackle tough individual and broad-spectrum issues like racism, homelessness, poverty, lack of healthcare, and more. But all of that begins with one word: love.

In one of my favorite Bible passages, Titus 3:3-4 (ESV), Paul writes that he and Titus were once “hated by others and hating one another,” until the “goodness and loving kindness of God our Savior appeared.” We now have the Holy Spirit to aid us in loving everyone—even those who are not like us or who do not agree with us.

Despite this message of hope and truth, the Church has sometimes struggled to love. Many perceive a lack of love within the Church as some Christians demonstrate hatred towards undocumented immigrants and asylum seekers, remain silent on racism and police brutality, condone misogyny, and take a pro-birth but not pro-life stance.

Because of this, some brothers and sisters have decided to leave the Church. James Baldwin, a prominent gay, Black author of the 20th century who once identified as a Christian, is one example of someone who immersed himself in the Church and, after finding various hypocrisies, decided to abandon it. In a sobering paragraph in The Fire Next Time, he writes,

“The transfiguring power of the Holy Ghost ended when the service ended, and salvation stopped at the church door. When we were told to love everybody, I had thought that that meant everybody. But no. It applied only to those who believed as we did, and it did not apply to white people at all. I was told by a minister, for example, that I should never, on any public conveyance, under any circumstances, rise and give my seat to a white woman. White men never rose for Negro women. Well, that was true enough, in the main - I saw his point. But what was the point, the purpose of my salvation if it did not permit me to behave with love toward others, no matter how they behaved toward me? “

In this instance, Baldwin speaks about agape love, the sacrificial love by which we love everyone, even those who have hurt us or have a different skin color.

This summer, I was an intern at the Emmanuel Gospel Center and on Boston summer mission with Cru, a Christian campus ministry. In my time there, I experienced several ways that I and others can better love one another.

2018 EGC Interns praying together: Chelsie Ahn (left), James Seaton, (center), and Evangeline Kennedy (right).

Love Others As You Love Yourself

First, to love others, it is critical both to understand and love yourself. True self-understanding starts with confronting our personal myths. In The Fire Next Time, Baldwin writes,

The American Negro has the great advantage of having never believed that collection of myths to which white Americans cling: that their ancestors were all freedom-loving heroes, that they were born in the greatest country the world has ever seen, or that Americans are invincible in battle and wise in peace.

What myths do we cling to, as individuals or as the body of Christ? Whom do we believe ourselves to be? Whom does God say that we are? I think that, by coming to a clear understanding of who we are, we can then treat ourselves with love and empathy.

Love Reaches Out

Secondly, it is critical to get to know people across dividing lines—whether it be friends, neighbors, or leaders of various organizations.

I regret that I have often prioritized comfort and individualism over relational development and sacrifice. I’ve preferred to stay within my room at Cornell University or the box of my schedule without making time to be interruptible or learn more about the community that I inhabit.

Love Pays the Cost

Perhaps the hardest lesson I’ve learned is that to love means to sacrifice or “do the hard thing.” To love those who hate us is a sacrifice of pride and personal will, as well as a representation of Jesus’ love for us. The great Dr. Martin Luther King Jr., in a sermon entitled, Love Your Enemies, said,

Click on the image to hear Rev. Dr. Martin Luther King give the sermon, Love Your Enemies.

Another way that you love your enemy is this: When the opportunity presents itself for you to defeat your enemy, that is the time which you must not do it...That is the meaning of love. In the final analysis, love is not this sentimental something that we talk about. It’s not merely an emotional something. Love is creative, understanding goodwill for all men.

Loving someone who hates us or looks at the world differently from us is difficult. But the Holy Spirit equips us to complete this action in a society in which hate is rampant in various forms. “That,” as King says it, “is the meaning of love.”

I hope that we as individuals and as the Body of Christ will love everybody better in the future: the homeless veteran, the hungry child, the immigrant fleeing dangerous circumstances back home, the widow, and any other person we may deem challenging to understand and help.

ABOUT THE AUTHOR

James Seaton is a senior at Cornell University, studying communication. In 2018, James interned with EGC’s Applied Research & Consulting. His research focused on urban housing and racial justice.

Reconciliation in Troubled Times

By Rev. Dr. Dean Borgman and Megan Lietz, STM

 Includes excerpts from “Reconciliation in Troubled Times”, the inaugural Dean Borgman Lectureship in Practical Theology, Gordon-Conwell Theological Seminary, March 20, 2017. 

Megan Lietz is Director of Race & Christian Community at EGC. Her ministry focus is to help white evangelicals engage respectfully and responsibly in issues of race and racism.

Disclaimer from Megan Lietz: This post is based on a lecture from March, and not written in direct response to the Charlottesville violence. While not stated explicitly in this article, we condemn white supremacy in any form. Many congregations in Boston are working together to develop a unified response. I am in consultation with many Boston-area church and organizational leaders. I look forward to sharing the fruit of those collaborations for action planning.

Our society is deeply divided. These divisions can be found in our national, communal, and church life. From polarization between political parties to disagreements in our response to immigrants and refugees, these divisions are rooted in a fear and distrust of people different from ourselves.

These divisions are not recent phenomena. Rather, they are shaped by our history. How we see ourselves and others, and how we choose to interact with the world around us is colored by what has come before. Unfortunately, much of the division and inequality that has tainted our history was reinforced by faulty anthropologies, psychologies, and theologies that are still with us today in various forms.

We all have a part to play, and the Church should be responding.

Christians today, black or white, wealthy or poor, new or old to this country, must be concerned—be distressed—over our divisions and the inability of our system of economics and government to provide adequate remediation and relief to the suffering.

The God who freed the Hebrews and the American slaves, and who brought relief to the segregated and oppressed under Jim Crow—that God will hear the united cries of American Christians, should we humbly pray for justice. 

In the News: Boston Faith Leaders Responding to Charlottesville Violence

Begin with Lament

Lament is a biblical practice, where we acknowledge that things are not right—in the world, nation, community or church—and where we embrace our role and responsibility in it. Lament comes not out of a spirit of complaint. Rather, it invites God into the situation so healing and justice can occur.

For example, laments and confessions came from Moses, Daniel, Nehemiah and other prophets, and Christ on the Cross—for sins they didn’t individually commit. They were earnest, prayers of systemic confession.

Furthermore, of the 150 Psalms, the majority are Psalms of Lament. They provide us examples  and guides for the expression of our desire for social, political and church reconciliation.

Biblically, lament is often coupled with confession of how we have contributed to the problem at hand. When Nehemiah is lamenting over the broken walls and associated disgrace that had come upon Jerusalem, he first makes a confession:

LORD, the God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments… I confess the sins we Israelites, including myself and my father’s family, have committed against you. We have acted very wickedly toward you... (Nehemiah 1: 5-7a, NIV)

Nehemiah was not born in the land where such injustice was taking place. He had never participated in the sins he was confessing. But he still confessed the sins of his people and lamented over them, even though he wasn't personally responsible.

We must reflect, lament, and confess today, whether or not we feel personally responsible. We all have a part to play, and we can all go before God to change ourselves and affect healing in our land.

Choose to be Reconcilers

After we lament the division around us, churches must make a choice to engage the division in our midst. Such work is not something that people enter into casually. Rather, it requires intentionality and effort.

Any church or group must first decide that they are committed to biblical social reconciliation. They should be committed to giving this important challenge some time and thought.

Study the Realities and Positive Examples

It's important that we learn more about the division around us and how to be agents of reconciliation. We could begin with understanding the biblical notion of reconciliation, centered on God's reconciling work in Jesus Christ. But we must also gain understanding of sociological, psychological, historical, and theological realities.

Consider the examples of Black churches under slavery, during Jim Crow, the Civil Rights Movement and continued discrimination. Their spirituals, their persistent prayers, and their courageous demonstrations invited collaboration, and slowly produced some measure of social justice. They provide countless examples of how to be agents of reconciliation in a broken and divided world.

We must also seek to understand the perspective of those today who are different from us—this is especially true for white evangelicals. It is very important that we invite the 'others' into conversation, and give them a chance to voice their own stories and hurts.

We can also learn from local organizations. Some of EGC's partners doing reconciliation work include:

Unite Boston

Collaborate Across Lines

As we listen, we must also work together with people across dividing lines. We must reach across the chasm of differences and choose some shared Kingdom priorities in which we can invest. As we collaborate with "the other," healing takes place. As we engage with the other, we get glimpses of the coming Kingdom of God.

“It is very important that we invite the ‘others’ who are different from us into conversation, and give them a chance to voice their own stories and hurts.”

Imagine how you might be able to come together with others around shared kingdom values:

• spending time with those outside our fortunate situations

• hearing the stories of those who have been freed from oppression or rejuvenated, experiencing the hope of the seemingly hopeless

• hearing the deep cries and music of the oppressed

• seeing victims become survivors and then confident leaders

These are the “now-but-not-yet” experiences of God’s coming Kingdom. When we share mutual love, respect, and inspiration with those who because of our privilege have so much less, we experience something of God’s beloved community—a community of hope.

TAKE ACTION

STOP. REFLECT. PRAY.

• What does our city need from its churches?

• How might churches collaborate in bringing peace and welfare to the city?

• How can seminary educators collaborate with other serving and training organizations working for shalom—the peace and welfare of our city?

JOIN With A REFLECTION/ACTION GROUP

Are you a white evangelical who wants to join with others in a journey of respectful and responsible conversation and engagement of race and racism issues? 

Contact

Contact Form

ABOUT THE AUTHORS

About Rev. Dr. Dean Borgman

About Megan Lietz, STM

WHAT DID YOU THINK?

Choosing to Listen

PERSPECTIVES

Jeff Bass, Executive Director, Emmanuel Gospel Center

Last night I attended a community meeting at the Boston Islamic Center in Roxbury Crossing. Over 2,600 people came together in my neighborhood to hear Mayor Walsh, Senator Warren, and assorted leaders and citizens from the Greater Boston Interfaith Organization challenge us to stand together against bigotry and for community.

“It would be arrogant and naïve for me to continue to ignore my own arrogance and naïveté as I process this. So what do I do now?”

Like many in Boston’s blue bubble, I was shocked and deeply disappointed by the results of the November election, and I’ve spent the last few weeks trying to get a handle on our new and emerging reality. I have been asking myself, “What was I missing?”  It would be arrogant and naïve for me to continue to ignore my own arrogance and naïveté as I process this. So what do I do now?

As I heard speaker after speaker affirm last night, my first responsibility is to listen. As a White Evangelical male organizational leader, growing in listening is especially important for me.

I know many people who are angry, and many who are fearful—not just about the divisiveness in our country, but about the impact the election will have (and is having) on their families and neighborhoods. One friend wrote that she feels like someone is pointing a gun at her children saying, “Don’t worry, I won’t pull the trigger.” Even though the gun is not pointed at me in the same way, can I appreciate the danger that she and so many others are experiencing? Can I begin to understand the pain and betrayal they feel?

At the same time, I know people who are hopeful—even excited—about a change in leadership and the opportunity for the country to move in what they see as a new direction. They had a different set of “deal-breakers” in the election (change, the economy, the Supreme Court perhaps). Can I understand their views, and appreciate their decisions? Can I empathize with the pain they’ve felt these last eight years that would lead them to choose Donald Trump over Hillary Clinton? It’s unfathomable to me, yet look at what happened.

“Even though the gun is not pointed at me in the same way, can I appreciate the danger that she and so many others are experiencing? Can I begin to understand the pain and betrayal they feel?”

So I have a lot to learn, and I’m going to start by doubling down on listening. Well. And a lot. This means taking the time for more conversations, more reading, and more pressing into new relationships. And when I do, I want to seek first to understand, feel, relate as best I can, before I say or do anything else.

“I want to first seek to understand, feel, relate as best I can, before I say or do anything else.”

As we create space at EGC staff members to speak up with our perspectives on what we are learning and seeing in the church in Greater Boston, and as we weigh in on issues that affect us, I hope that we can stay grounded in listening.

If you’d like to talk about any of this, please let me know. I’d love to listen.

Jeff Bass and his wife Ellen live in Roxbury Crossing, about a mile from the Islamic Center.

EGC’s Multicultural Milestones

For EGC, the 2010 Ethnic Ministries Summit was not a one-time event as much as another step along the way in our participation in and encouragement of the Kingdom of God in Boston expressed in all its cultural diversity. Here are a few of the milestones for EGC as we have watched God building his church in Boston, anticipating the church described in Revelation.

1969: EGC helped run a summer-long evangelistic program in inner-city parks, collaborating with 40 diverse churches and 150 workers; 7,000 hear the Gospel, 500 respond and are followed-up; this program continues for years and neighborhood churches take an increasing amount of responsibility to run their own evangelism outreach programs

1970: EGC opens La Libreria Español-Ingles, a bookstore to serve Boston’s growing Hispanic church community

1972: The Curriculum Project develops culturally relevant inner-city Sunday School curriculum, trains urban Sunday School teachers, coordinates urban education conferences

1976: EGC helps Gordon-Conwell found the Center for Urban Ministerial Education (CUME), an urban seminary well designed to serve and develop leaders in Boston

1981: Marilyn Mason joins staff, and serves three years to start creating networks with and among Boston’s Haitian community

1985: Rev. Soliny Védrine starts work as Haitian Minister-at-Large to support the growth of the Haitian church system, and is still on staff today

1988: Rev. Alderi Matos joins staff as Brazilian Minister-at-Large and serves until 1993

1988: Rev. Judy Gay Kee starts International Networking ministry, a relationally based ministry to find, encourage, and network Diaspora missionaries serving their homelands from Boston

1989: Rev. Eduardo Maynard joins staff as Minister-at-Large to the Hispanic community and serves 11 years

2001: Rev. Dr. Gregg Detwiler joins staff to develop Multicultural Ministry, now EGC’s Intercultural Ministries

2002: EGC supports the development of Hispanic pastors association, COPAHNI, helping them win a grant to establish the Institute for Pastoral Excellence to train and support Latino pastors

2002: EGC sponsors the Multicultural Leadership Consultation in Roxbury to bring together leaders from major ethnic communities around Boston, and produces a companion research report called Boston’s Book of Acts

2004: Rev. PoSan Ung begins serving Greater Boston’s Cambodian community as Minister-at-Large

2007: Intercultural Leadership Consultation—400 Christian leaders from 45 ethnic and cultural groups gather in Lexington; publishes New England’s Book of Acts to document the various ethnic and cultural streams which make up the church in New England

2007: EGC’s Intercultural Ministries team begins planning for their part in hosting the 2010 Ethnic Ministries Summit in Boston

2010: EGC helped host the 10th Annual Ethnic Ministries Summit: A City Without Walls! (www.citywithoutwalls.net)

[published in Inside EGC, May-June, 2010]

2010: Dr. Bianca Duemling joins staff as the Assistant Director of Intercultural Ministries

2011: David Kimball begins serving as Minister-at-Large, Christian-Muslim Relations

Shared Worship Space - An Urban Challenge and a Kingdom Opportunity

Resources for the urban pastor and community leader published by Emmanuel Gospel Center, Boston

Emmanuel Research Review reprint
Issue No. 74 — January 2012

Introduced by Brian Corcoran, Managing Editor, Emmanuel Research Review

One body, one building? Being neighbors is one thing, but when churches gather under the same roof, much deeper and intricate conditions emerge that remind us of the character, nature, calling and Kingdom purpose of the Church in a diverse urban environment. Dr. Bianca Duemling, Assistant Director of EGC’s Intercultural Ministries, outlines the challenges and opportunities that present themselves when multiple congregations consider sharing the buildings they use for worship.Employing a biblical, intercultural, and practical perspective, Bianca, along with local leaders and her research colleagues, “hope that this article enhances the understanding of the dynamics and challenges of sharing worship space and helps congregations to develop healthy and supportive relationships with each other to manifest the unity of the body of Christ across ethnic lines.”

Shared Worship Space - An Urban Challenge and a Kingdom Opportunity

by Bianca Duemling, with the research assistance of Cynthia Elias and Grace Han

Contents

• Factors Contributing to the Need of Shared Worship Space - an Introduction

• Biblical Perspectives on Sharing Worship Space

• Cultural Differences and Power Imbalance

• Aspects of Sharing Worship Space

• Advice from Sharing Worship Space - Experts

• Conclusion: Sharing Worship Space - a Long-Term Solution?

• Resources

Section One: Factors Contributing to the Need of Shared Worship Space - an Introduction

Sharing worship space is a reality in the urban context as space is very expensive and limited in availability. During the “white flight” in the 1960s, many congregations moved to the suburbs. Consequently, the number of majority-culture¹ churches in many North American cities declined. At the same time the “Quiet Revival”² unfolded and spiritual vitality flourished among immigrants in Boston. On every corner, new immigrant congregations emerged, often as house churches or in former storefront shops. Additionally, there is a new wave of young church planters who intentionally moved into the city to plant churches.³

As congregations grow and need more space, they look for alternatives. Some rent space in office buildings, hotels or schools⁴, but most of them reach out to congregations owning buildings to share space. Lack of space and lack of financial means makes it very difficult to find appropriate worship space in the city.

Facts about sharing space in Boston, Cambridge, and Brookline:⁵

• 32% of all congregations share worship space, in total 214 congregations

• 73.6 % of these congregations share with one other congregation

• 16.1% of these congregations share with two other congregations

• 10.3% of these congregations share with four or more congregation

• 82.8% of these congregations share with congregations of a different denomination

• 17.2% of these congregations with congregations of the same denomination

• 95% of these congregations share with congregation other than their own ethnic background.

Different Shared Worship Space Arrangements

The most common way of sharing worship space is having two or more independent congregations under one roof. One of them owns of the building and others are invited in. This article will mainly focus on their situation. However, there are other ways to share worship space. One example is the multi-congregational model. Different language groups are gathered under a joint leadership and board of elders. This includes a joint ownership of the building. Grace Fellowship in Nashua is such an example. Two of the Associate Pastors are also pastors of the Brazilian Church and the Russian/Ukrainian Church.⁶ Another rare arrangement is a joint ownership, when independent congregations build or buy a church building together.

Background and Structure of this Article

After Intercultural Ministries at EGC had been approached for advice on this matter several times, we started this research project to learn from the experience of different congregations about sharing worship space. Moreover, we found out that little has been written about sharing worship space well; even denominations have not addressed that issue or developed guidelines for their member congregations.⁷ In this article, I draw from inspiring conversations with many pastors.⁸ I thank all of them taking the time to honestly share their story and struggles with me!

The proximity of diverse congregations when sharing worship space offers a great potential to connect with each other across ethnic lines and witness the beauty of unity in diversity to the neighborhood. The reality, however, shows that sharing worship space is very challenging. It often causes much frustration for the congregations involved.

I hope that this article enhances the understanding of the dynamics and challenges of sharing worship space and helps congregations to develop healthy and supportive relationships with each other to manifest the unity of the body of Christ across ethnic lines. Making shared worship space work needs investment and commitment; there is no magic bullet to solve the challenges, and every situation differs from another.

First, I will unfold the reasons and importance for sharing worship space from a biblical perspective. Second, I will address cultural differences and how the power imbalance in our society impacts sharing worship space. After that, I will talk about how to share worship space and which different aspects need to be factored in. Also included will be advice from those I interviewed for those intending to share worship space. Moreover, in the appendix you will find some resources on sharing worship space.

Section Two: A Biblical Perspective on Sharing Worship Space

The Bible gives us many examples why sharing worship space is essential for the Body of Christ and closely connected with who Jesus wants his disciples and his Church to be. In this section I want to briefly address five biblical aspects⁹ to consider in this context which are interconnected. Some of the aspects might refer more to the situation of the owner of the church buildings, whereas others are important for both parties.

The Body of Christ – a Loving Relationship

The two most meaningful passages in this context are the image of the Body of Christ and the new commandment.

In 1 Corinthians 12, Paul describes the church as one interconnected Body of Christ. In verses 24-26, he especially mentions the nature of the relationship: “But God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, but that parts should have equally concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.”

In line with this image is Jesus’ new commandment to love one another (John 13:34-35). Love is always more than words. Love implies consequences as described in 1 Corinthians 13. Love also means to humbly serve one another, as stated in Galatians 5:13.

Moreover, sharing housing, food, and economic resources is characteristic of the early Church, as described in Acts 4. The reference is often made to become like them again. Sharing worship space is a great opportunity to pick up the characteristics of the early church and set them into practice. Through that the unity in diversity of the Body of Christ is manifested.

Missional Impact

Another aspect is the missional impact of unity. Jesus emphasized in John 17:21 shortly before he died: “that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.” There is a close connection between being one and the aspect that the “world may believe.” In my understanding, this verse states very clearly that unity is a key to renewal and revival. Moreover, sharing worship space, especially across ethnic lines, is a witness to the community that Jesus is relevant today. He bridges the gap of segregation and brings peace and reconciliation.

Opportunity of Spiritual Growth

Sharing worship space might not increase a church’s growth numerically, but surely can enhance spiritual growth and maturity. It is very easy to talk about a Christlike life from one's own comfort zone. But sharing worship space and stepping out of the comfort zone gives the opportunity to set the Gospel in practice. It shows how seriously a congregation lives the fruits of the spirit as mentioned in Galatians 5:22-23. Hence, sharing worship space is an opportunity of manifesting a deeper kind of unity that surpasses the state of being kind to each other.

The interaction with Christians from all over the world challenges the cultural elements of our Christian practices and leads the focus on the essential Christian faith. Mutual mentoring and encouragement as well as learning from each other's strength help us to mature in Christ. It is an excellent practice to embrace our poverty.¹⁰

Additionally, understanding of the global Kingdom of God increases, as well as affection for other parts of the world, through the immigrant group sharing space. Thus, leaders and members can develop intercultural competency, which is a much needed skill in our diversifying society.

Good Stewardship

In the parable of the talents, God has entrusted men with bags of gold to use wisely for the Kingdom of God (Matthew 25:14-30). In 1 Peter 4:10 it is even more explicitly expressed that “each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.” A church building, for example, can be seen as such a bag of gold that should be used wisely for the sake of people’s life and the building of the Kingdom of God.

Growing the Kingdom of God

One of the great challenges of the Body of Christ is to develop a Kingdom perspective beyond the walls of a congregation’s own activities. In assisting church planting through sharing worship space or incorporating an immigrant congregation as a part of one's own mission, we are involved in advancing the Kingdom of God.

Church planting and the growth of a congregation is something that God is doing by using us. Nurturing vitality through sharing space means aligning with God’s plan.

These Scripture passages and many more indicate that sharing worship space is not just a business deal between two independent parties, but also an undertaking within the one Body of Christ. The source of consideration should be the advancement of the Kingdom of God. If growth occurs because a congregation has opened their space for a church plant, it is as important as if the same congregation would add new believers to their flock. In either case it is for the advancement of the Kingdom of God and the Glory to God.

Congregations need to shift their mental models. If one congregation is not able to send out church planters, they can still be involved in church planting by sharing worship space. It needs to be understood that helping other congregations fulfill their calling is a valid Kingdom mission and ministry.

New mental models generate different questions. It is not to ask: “How do I (or does my congregation) get the job done?”, but: “How does the job get done?” — no matter how God uses me and my congregation.¹¹

Having emphasized the necessity and opportunity of sharing worship space, I also want to clarify that it might be not possible for every congregation.

Section Three: Cultural Differences and Power Imbalance

As I mentioned above, more than 95% of all the congregations that are sharing worship space do share with a congregation of another ethnic background. There is always a potential of conflict in every inter-congregational interaction, but its potential increases in a crosscultural setting. Cultural misunderstandings and conflicts are inevitable in the context of intercultural encounter. Everyone needs to engage in the process of intercultural learning to increase intercultural competency. It is crucial to realize and accept that in addition to our fallen human condition, our behavior is further impacted by cultural bias. Different approaches to cleanliness, time and property do not exist to intentionally try to cause problems for the other congregation, but are part of cultural differences. Therefore, there is a need to learn about patterns of foreign cultures without judging them, as well as identifying one's own cultural standards and estimating its impact on someone from a different culture. In the context of Living System Ministries at EGC we talk about primary and secondary culture as one way of better understand cultural differences. Most immigrants from the Southern hemisphere are relational or primary cultures, whereas Western cultures can be described as secondary cultures. Here are some of the contrasts:¹²

The Bible gives us many examples why sharing worship space is essential for the Body of Christ and closely connected with who Jesus wants his disciples and his Church to be. In this section I want to briefly address five biblical aspects¹³ to consider in this context which are interconnected. Some of the aspects might refer more to the situation of the owner of the church buildings, whereas others are important for both parties.

These contrasts create challenges. It is a learning process to find ways how to work best together and how to profit from each other’s strength.

I cannot go into more details about cultural differences, but two helpful resources to explore the impact of cultural differences more deeply are: Foreign to Familiar: A Guide to Understanding Hot- and Cold-Climate Cultures from Sarah A. Lanier and Many Colors: Cultural Intelligence for a Changing Church from Soong-Chan Rah.

Closely related to cultural challenges is the dynamic of majority-minority relations.¹³ Sharing worship space is embedded in the power imbalance, systemic discrimination and racism of our society, which in the context of the U.S. is rooted in the colonization of the Native Americans, the history of slavery and the lack of equal opportunities for immigrants. There is a lot of mistrust and broken relationships between the members of majority and minority culture. This historical baggage deeply influences the relationships between congregations sharing space. It is especially sensitive, as the owners of the church buildings mostly belong to the majority culture. The power imbalance might not be seen at first glance, but it subtly penetrates the atmosphere.

Section Four: Aspects of Sharing Worship Space

Sharing worship space is a very complex issue containing many challenges. Before dealing with practical details, our mental models need to be identified and some important questions are to be asked:

• What is the motive to share worship space?

• Which attitude/mental model is driving the decision?

During my research I observed that pastors who generally had good relationships, emphasized that the financial aspect should never be the driving motive. In some cases a financial contribution is necessary for sharing space to maintain the building. Even so, others admit that when counting all the costs there is no financial net gain. One way to not allow the financial aspect to dominate the process is to intentionally refrain from creating a landlord-tenant relationship, as the host congregation sets the tone of the shared worship space experience.

One way of doing that is the choice of language:

• Am I sharing or renting worship space?

• Is it a business relationship or among brothers and sisters?

Although the host pastor sets the tone, the guest congregation carries the same responsibility to make it work and not take advantage of their hospitality.

Sharing space is a learning process for everyone. The involved congregations need to be educated and develop a shared vision that the overall purpose is the Kingdom of God and not where the cups are, which is nevertheless important!

In my observation, a business mentality, where the financial aspects is the only or driving motive, often becomes counterproductive. Unresolved misunderstandings and cultural conflicts can easily turn into destructive relationships and damage the Body of Christ.

Therefore, the aim of this section is to help you consider various elements of sharing worship space. I will firstly address the importance of relationships, then the possible challenges. After that I deal with aspects of the practical arrangements and ideas of intercultural encounters and joint events.

Relationship is everything

Sharing worship space has similar aspects to living in community. In order to live well together it is good to know each other’s stories, vision and passion, hopes and challenges. Building relationships is a timely investment and is not done with one meeting to discuss practical details. However, over a long run the initial investment to start on good terms is worth its time as it helps to navigate through challenges. Therefore, transparent relationships, good communication, mutual respect and support, and responsiveness to each other needs are crucial.

One way to build relationships is regular meetings for prayer and fellowship between the pastors or point persons. The research revealed that most pastors meet only if conflicts arise. It is not a good basis for relationships to only see each other when something goes wrong.

Especially if sharing with several congregations, a quarterly inter-church council that includes all groups sharing a facility, has proven very beneficial.

Be Prepared for Challenges

Despite good relationships challenges arise from time to time. As mentioned in section three, they are closely connected to cultural differences. In this section I list some of the challenges that frequently appear, so that everyone can be prepared for them and think ahead of measures to avoid conflicts.

Different Worship Styles and Sound Levels. Traditional worship styles often differ in their instruments and sound level from more contemporary styles. Different cultural and denominational backgrounds include crying out loud to God, weeping, dancing, and clapping is an integral component of worship. This can create a challenge if both congregations are in the building at the same time or if the building is close to neighbors, who complain about the sound level.

Growing Congregations. Congregations can grow numerically at different paces. New immigrant churches have a tendency to be more vital and grow faster. Consequently, they need more space and have more frequent meeting times. This growth dynamic can be seen as a threat to the host congregation. Feelings that the other congregation is taking over can develop as members of the guest congregation are increasingly present in the facility.

Historical and Personal Baggage. Every person and every congregation brings their baggage to the table, such as bad experiences with former shared worship space arrangement, suspicion, or discrimination experiences.

Language Barriers. The lack of English abilities of one party creates challenges in clearly communicating expectations and navigating constructively through conflicts.

Communication. Miscommunication is the root of many conflicts. Although in the Western culture, emails are often seen as an appropriate way to communicate, in many oral cultures this is not always the case. Unanswered emails are not necessarily a sign of disinterest, but an unsuitable way to start a conversation. In such cases, a telephone call or a face-to-face meeting is much more efficient. Developing clear and healthy communication patterns can be a major step in building stable relationships.

Different standards related to time. There are two challenges relating the issue of time. The first one is the different cultural understanding of starting or ending on time. The second one is the perceived "tension" between the Holy Spirit and time. In many Pentecostal congregations, there is a deep expectation that the Holy Spirit moves during the service. So the question arises, whether time restriction is a valid reason to stop the moving of the Holy Spirit?

Different standards related to cleanliness. In every home or shared living situation the discussion about cleanliness occurs; it is the same within congregations. People have a different need for cleanliness to feel comfortable and have also different standards for what is considered a clean floor or clean kitchen.

Food. Food is one of the most tangible cultural expressions. In some congregations shared meals are an integral component of the worship and fellowship experience. However, people have a different comfort level regarding the smell of food in a church building.

Supervision of Children. Not every congregation has Sunday school for children during the service. Children can become disinterested from their parent’s worship service and wander off to other areas in the building. Unsupervised children can not only hurt themselves but also severely damage the building, its walls and equipment.

Building issues. A church building is a complex issue. The focus should always be on the people, but as good stewards it is understood to use physical resources careful that they last as long as possible.¹⁴ This includes being sure that everything is locked, the lights are out, and the heat/air conditioning use is not messed up. It may cost the host congregation hundreds and thousands of dollars if these issues have not been taken care of thoroughly. This needs to be understood by those using the facilities.

Unauthorized use of supplies and equipment. It happens again and again, that a congregation uses supplies or equipment of the other congregation. Not necessarily to take advantage of the other, but because they forgot something or run out of it.

Violation of the agreement. The basis of shared worship space arrangements is an agreement how and when to use the space. There is always a chance that this agreement is violated or the agreed upon financial contribution is not made.

Commitment to the neighborhood. In many cases, the host congregation feels a commitment to their neighborhood and wants to reach and serve their community. Thus, they try not to upset the community through poor parking or high sound levels. The focus of the guest congregations often is a specific target group and not the community. This may be especially true, if they have no office space, come just for the worship service from all over the city, and see sharing worship space only as a short term option.

My intention to list these challenges is not to overwhelm the reader. If the question arises why to share worship space in the first place, please read section two again!

Being aware of the challenges can prevent the shared worship space experience to become counterproductive. The obvious question is, how to avoid or to address these challenges. As I said before, there is no simple answer or magic bullet to it. Some of the challenges might be solved more easily, such as paying a cleaner together or having a translator for conversations. But most of these challenges mean a lot of work and need the right attitude and willingness to make it work. The congregations need to be educated and involved. Conflicts need to be addressed with grace and love. Honesty and transparency are key in the communication. Good relationships help to navigate through these challenges.

Practical Arrangements

So far I have addressed the reasons to share worship space and its challenges, but what practical arrangements need to be set in place?

Every situation is different, therefore shared worship arrangements differ from each other. In this section I will present different ways to deal with the practical arrangements, as suggested by the congregations we interviewed.

Agreement. Shared worship space arrangements are mainly crosscultural, thus often they are encounters between oral or written cultures that have different ways to come to an agreement. In any negotiation this has to be taken into account. As mentioned above, the attitude regarding sharing worship space is expressed through language, hence it is recommended not to use business language such as “renting” or “contract.” In most cases it is helpful to have the arrangement in a written form as a basis that can be revisited when there are misunderstandings. The “agreement” or “covenant” should be developed together and only contain the most basic information. Avoid creating a “catalog of rules,” which implies distrust, reduces mental flexibility, and is less relational. Working together towards an agreement gives a chance to clearly communicate each other’s expectations. A common practice is to renew the agreement every year and see it as an opportunity to reflect on the experiences and adapt changes if necessary.

I also strongly suggest getting to know each other before you talk about details and share the stories of the congregations and the personal journeys in ministry.

Basic Elements of an agreement:

• Contact details of pastor or point person

• Description of use (time and space)

• Shared cost

• Condition of use

• Basic building rules

• Insurance

• Supervision of Children

• Use of kitchen

• Cleaning instructions

• Termination procedure

Sharing of expenses. There are different ways of sharing expenses. Some congregations ask for a contribution for a monthly use, a hourly use or per session. In some cases, the amount of contribution differs with the size of the congregation.

Many congregations see the building as a blessing, however, the maintenance, especially of old buildings, can turn into a huge financial burden. The guest congregation needs to understand that maintenance and repair costs tens of thousands of dollars a year and it is not at all inappropriate to be asked for a contribution.

Insurance. No matter whether there is a written or oral agreement, insurance is a very important issue. Accidents always can happen and things break all the time. Without insurance coverage small things can become an unbearable financial burden. Often each congregation is asked to have their own insurance. The host church should receive a copy of the insurance policy. The insurance company “Church Mutual” (www.churchmutual.com) has been recommended. It has a special “tenant” insurance.

Organizational issues. There are three basic organizational issues: (1) time and space, (2) cleaning, and (3) storage space, which need to be addressed and clear to everyone.

Time and Space. First, each congregation has defined times and rooms they can use. A magnetic calendar in the hallway, for example, is a great way to provide transparency. Each congregation has a color and can reserve the time and space they need additional to the fixed service times. The first congregation, who reserves it, can use it. This procedure is well tested by the International Community Church.

Another possibility to communicate this clearly is to use a joint Google calendar, where people can book space depending on availability. It is important that pastors have agreed on how to reserve the facilities and that the use of space is communicated ahead of time. Nothing is more frustrating for both congregations to come to the church building and find that the space is already used. Good communication on that issue is crucial. Moreover, there should always be enough time for smooth transition, clean up and set up between two events.

Cleaning. Second, as cleanliness is a sensitive issue, it should be agreed on how the congregations have to leave the space. If the chairs need to be stacked up a specific ways it should be kept easy and be explained clearly. It is helpful to have a plan in each room. If this is a recurring source of conflict, one way to solve this issue is to hire a custodian or a cleaner together.

Storage Space. Thirdly, each congregation has different equipment and material for their gatherings, therefore it is important to provide enough clearly labeled storage space for each congregation. There are different opinions on whether this space should be lockable, as, ideally, the basis for the relationship is trust.

Other aspects to consider

Sharing other resources. Depending on the shared space situation even more resources than the facilities could be shared, such as a copy machine, Internet/WiFi, audio/visual equipment or even human resources, such as an accountant or church administrator.

Billboards/Signs. It was recommended that groups have a sign on the outside of the church building that indicates everyone who is sharing the facilities. This is not only helpful for members to find the space, but also reflects a certain community among the congregations.

Shared Worship Space arrangement on each other’s website. Another way to demonstrate a commitment to recognize and care for each other’s congregation is to display the other congregations on the website, as, for example, Ruggles Baptist Church does.¹⁵

Intercultural Encounter and Joint Events

Sharing worship space is more than a functional relationship, as it reflects the one Body of Christ. Joint events are a visible expression that Jesus Christ connects people across cultural lines.

Although it has been emphasized, especially by the church building owner, that sharing worship space is building the Kingdom of God, only a few congregations intentionally are seeking to build personal relationships with members of other congregations. The interaction is often reduced to the pastors or one joint service a year if at all.

The reasons are lack of time or the lack of enough space to hold joint events. Some pastors of the guest congregations indicated that they think any joint activity needs to be initiated by the host congregations.

The intentions to do something together are there, but there is no driving force, no one who takes it on and starts to organize it; therefore, nothing is happening. Whenever the time was invested and joint services or picnics took place, everyone remembered it as beneficial and a learning experience.

However, generally there is little understanding for the importance and opportunities to build personal relationships across congregations, especially across cultural lines.

Besides the fact that it is personally and spiritually beneficial to develop relationships across cultural lines, the opportunity of outreach is immensely overlooked. A multicultural experience which reflects the love of Christ is very attractive, especially for young, urban non-Christians, as diversity reflects their life situation.

The following suggestions for joint events were provided by the congregation we interviewed.

Guiding principles of joint worship services:

• People from each congregation are involved in preparation

• Short sermons in each languages so that everyone has to sit through a ten-minute devotion in another language

• Joint worship team with songs in different languages

• Short interview/testimonies of one person of each congregation

• Fellowship with shared meal

Other possible joint events:

• Vacation Bible School

• Soccer games

• Youth events

• Marriage seminars

• Community outreach events

• Building cleaning and repair event

• Yard sale for community outreach and to support the ministries

Section Five: Advice from Sharing Worship Space - Experts

As mentioned earlier, there is no magic bullet for sharing worship space and it requires significant time and effort. The pastors have been asked in the interviews to give some advice for people who are considering sharing space. In this section, I will share their insights. As the host and guest congregations have different perspectives and emotions regarding sharing worship space, I will address them in two sections.

Advice from host congregation to host congregation:

• Be clear on the conditions and expectations

• Count the cost before sharing your building with another congregation and then make decision

• Be willing to adapt to change that will come

• If money is your only motive, do not share worship space; it can become counterproductive

• Perceive sharing worship space as a way to serve

• Be patient and flexible

• It is sometimes easier to share among three or more churches because it reduces the potential of an "us and them" mentality developing

• While interviewing a pastor, who needs worship space discern whether you can relate interpersonally to each other.

Advice from guest congregation to guest congregation:

• Be proactive with conflicts and show your servant attitude

• Take good care of the children and the equipment

• Make sure that the members of your congregation know what you have agreed on with the owner

• Be responsible, respectful, responsive, and thankful

• Pray for the host congregation as part of your ministry; this enables the members to value the space and helps them to take good care of it

• Being supportive of each other

• Seek the Lord on where you should be and who you should be with

• Don't share worship space with a congregation who speaks the same language to prevent membership competition

Section Six: Conclusion: Sharing Worship Space – a Long-Term Solution?

Given all the reasons to share worship space such as difficult economic times, lack of human, physical, and financial resources, I wonder why more congregations do not consider sharing worship space as a long-term solution.

I have observed that churches desire their own buildings, even though they have good relationships to the host congregations. Sometimes it is the need for more space, more flexibility, or the dislike of service times in the afternoon. For only two churches we talked to, sharing worship space is a long-term option because one is committed to the specific neighborhood and the other values the shared worship arrangement, as it gives the possibility to spend its few resources on ministry and not a building.

Cultural and personal misunderstandings will occur, therefore a long-term commitment to sharing worship space is also a commitment to invest in relationships, reconcile conflicts, and not avoid difficult conversations.

It is time to think differently about sharing worship space and develop creative and innovative approaches that build the Kingdom of God, witness a loving body of Christ, serve the neighborhoods, enhance intercultural learning, and reflect the nature of the Kingdom of God as written in Revelation 7:9:

“there before me was a great multitude that no one could count, from every nation, tribe, people and language standing before the throne and before the Lamb.”

Intercultural Ministries of EGC offers consulting and training to assist congregations in navigating through cultural challenges. If you are interested in receiving more information, contact Gregg Detwiler at gdetwiler [at] egc.org .

Footnotes

¹ In this article the term “majority culture” refers to the U.S. society in general and not to the majority or minority in a given community or congregation. “Majority culture” is shaped by language, religious practice, values, and social structure of people of predominantly Euro-American descent.

² See Hall, Douglas, Judy Hall, and Steve Daman. 2010. The Cat and the Toaster: Living System Ministry in a Technological Age. Eugene, OR: Wipf & Stock., p. xiii-xv; and Doug Hall: “What is the Quiet Revival & Why is it Important?” in New England’s Book of Acts (2007). The growth of immigrant churches is also documented in New England’s Book of Acts.

³ This is an observation Rev. Ralph Kee made in his work as the animator of the Greater Boston Church Planting Collaborative (https://www.egc.org/church-planting/).

⁴ However, that is not possible everywhere anymore. On December 5, 2011, the Supreme Court rejects worship at public school appeal for NYC; consequently more than 60 churches in NYC need a different space to worship starting February 12, 2012 (http://www.reuters.com/article/2011/12/05/us-usa-religion-schools-idUSTRE7B41ML20111205 - accessed 01/10/2012).

⁵ All the data is obtained from EGC’s Boston Church Directory (http://egcboston.force.com/bcd - accessed June 2011).

⁶ http://gatecitychurch.org/about/leadership-team/ (name changed, new web site, link updated 04/11/2017).

⁷ We have contacted the headquarters of the main denominations to ask about guidelines regarding shared worship space. However, no practical guidelines have been developed. Two denominations had some sort of guidelines. The Church of the Nazarene mentioned the process of developing multi-congregational churches under 100.1 in their Manual (http://nazarene.org/files/docs/Manual2009-2013.pdf, p. 63 – accessed 01/23/2012). The Presbyterian Church USA has only guidelines regarding sharing space with another religion: (www.pcusa.org/resource/sharing-building-space-group-another-religion/ - accessed 01/23/2012).

⁸ Between July and December 2011, we conducted 15 formal interviews with six pastors whose congregations own the church building, eight pastors whose congregations worship in someone else’s church building worship space and with a representative of one parachurch organization, who has churches worshiping in their facilities. Moreover, I had many informal conversations about shared worship space.

⁹ All Scripture Quotations are taken from the Holy Bible, New International Version, published by Zondervan, Grand Rapids, MI.

¹⁰ See Hall, The Cat & the Toaster. p. 116ff.

¹¹ Ibid. p. 180-183.

¹² Ibid. p. 19ff.

¹³ In this article, the term “majority-minority relations” refers to the U.S. society and its structure in general and not to the majority or minority in a given community or congregation.

¹⁴ This issue was addressed in November 2010 through a workshop. Subsequently, the report Re-thinking the Way We Think about Church Buildings was published by EGC in the Emmanuel Research Review, Issue 61, Dec. 2010. Contact EGC to request a copy, or search here: https://www.egc.org/blog/emmanuel-research-review.

¹⁵ http://www.rugglesbaptistchurch.org/– accessed 01/23/2012.

Resources:

• Anderson, Lorraine: Under One Steeple:  Multiple Congregations Sharing More Than Just Space. House of Prisca and Aquila Series. Eugene, OR: Wipf and Stock, 2012.

• Behnken, Ken. Together in Mission: Sharing Facilities With Another Culture Group. Irvine, CA: Center for United States Missions, 2008.

• Lanier, Sarah A. Foreign to Familiar. A Guide to Understanding Hot- and Cold-Climate Cultures. Hagerstown, MD: McDougal Publishing, 2000.

• Rah, Soong-Chan. Many Colors: Cultural Intelligence for a Changing Church. Chicago, IL: Moody Publishers, 2010.

• The Christianity Today article “Space Frontiers” features three churches that are pioneering new ways to use facilities for the gospel. It inspires one to think a little more out of the box. www.christianitytoday.com/le/2009/fall/spacefrontiers.html - accessed 01/23/2012.

Author

Dr. Bianca Duemling served as the Assistant Director of Intercultural Ministries at Emmanuel Gospel Center (Boston, MA) since 2010. Raised in Germany, Bianca earned her degree in European Community Education Studies as a licensed social worker in Koblenz, and a Master of Arts in Intercultural Work and Conflict Management in Berlin. She completed her Ph.D. at the University of Heidelberg, studying emerging immigrant churches in Germany and their relationship with mainline churches. She is a founding member of the Forum Intercultural Relations of Together for Berlin and the Foundation Himmelsfels, where she served as the project coordinator for an intercultural reconciliation project.

Ethnic Ministries Summit: Divinity & Dirt

“The Summit was a reality check. And it wasn’t a reality check that the world is becoming more multi-ethnic, but rather that God’s Kingdom is already multi-ethnic, and what am I going to do about it? How am I going to respond?” 

—Rebekah Kelleher, Student at Gordon-Conwell Theological Seminary’s Boston campus, the Center for Urban Ministerial Education

The questions that Rebekah Kelleher voiced following her participation in the Ethnic Ministries Summit are the questions that have been growing at EGC, not only in the past three years as we focused our energies on preparing for the April 2010 Summit, but for over 40 years as dynamic flows of migration have carried nearly one million people from over 100 nations into Greater Boston. Newcomers from Latin America, Asia, and Africa, where Christianity has grown, have helped fuel dynamic Kingdom growth in our region. Other flows bring tremendous opportunity for Christians to relate to some of the world’s most unreached peoples, including Buddhists, Hindus, Jews, and Muslims. We have been asking those questions ever since we became aware of these ethnic streams of spiritual vitality and opportunity. And over the years, EGC has been constantly shaped by our response to these migrations and the way they have profoundly impacted the church, our city, and the region. 

Here are some facts which underscore the ethnic diversity of churches in Boston today: 

• There are more African American churches than any other ethnic church, including White churches.

• After African Americans, Whites, and Latinos, the five next most common major ethnic identities of churches are Haitian, other West Indian, multi-ethnic (churches with a broad mix of ethnicities), Asian, and Brazilian. 

• In the five years between 2001 and 2005, Latinos planted the most new, non-English congregations—approximately one out of every four new congregations.

• In 1968, there were no Haitian churches in Boston and Cambridge and only two Haitian Bible studies. Between 2001 and 2005, Haitians planted nine new churches, bringing the total to over 50 churches.

• The churches in Boston and Cambridge are becoming internally more diverse and multicultural. 

(Facts are from EGC’s research from the Boston Church Directory, 2005.)

THAT THEY MAY BE ONE

In our work since the 1970s to understand and nurture spiritual vitality in the city, we have documented that much of the church’s spiritual vitality has come to New England through the doors of immigration. If this is where God is at work, then this is where his children need to be at work, in this relatively new reality, this new way of defining the church in New England. And it’s not just EGC and our urban ministry partners who need to respond. In growing recognition of the changing demographics in our neighborhoods, towns, and cities—with the world at our doorstep—the 21st century church across North America needs to envision and embrace our new reality as well. 

This was the vision behind “A City Without Walls,” the 10th Annual Ethnic Ministries Summit. This vision of a city without walls (from Zech. 2:4-5), a church without division, but united in Christ across cultural and denominational lines, became the uncompromised goal for the Summit. Isn’t this what Jesus was praying for in John 17, when he said of future believers, “so that they may be one as we are one”?

At EGC, we believe that by nurturing authentic connections between the many nations represented in the Body of Christ and the many nations in our own backyard, and by learning from and listening to each other, the resulting love and understanding can tear down walls that hinder unity in the Body of Christ and we will see the Kingdom of God continue to advance in our region. But what does it take to get us to the place where we can be about that work of nurturing?

WEAR KINGDOM LENSES

The place to start is to gain the right perspective of God’s church. Rev. Dr. Gregg Detwiler, director of EGC’s Intercultural Ministries, says that we have to have eyes to see what God is doing in his Kingdom. “And in order to see, we have to make sure we have the capacity to see, to make sure we have the right lenses on.” Wearing “Kingdom lenses,” Gregg explains, means seeing reality as much as possible the way that God sees it and the way the Scripture describes it, rather than through our own limiting mental models (inner assumptions).

To explain what Kingdom lenses are, Gregg first talks about what they are not. He says we don’t want to use our “ethnocentric lenses, when we only see reality through our own ethnic perception or our own ethnic identity.” Neither do we want to use our denominational lenses. “If we only look at what God is doing through our own little narrow denominational lenses, we’re going to miss seeing the complete picture.” Another limiting factor would be what Gregg calls economic reality lenses. “So if we are middle class or upper middle class and we don’t have a connection to a lower economic class, if we are not in touch with that reality, we are going to miss it.” All these lenses are insufficient, he says, and so we have to make sure we have a way of perceiving and communicating with people different from ourselves.

Why is vision important? Gregg says, “God is doing a divine thing, but a lot of us have not been perceptive of the work of the Lord in our midst. And part of his divine working is all these various streams that did not exist three or four decades ago.” As EGC’s research department has worked to identify these streams, we helped to host gatherings of leaders from many cultures to explore and celebrate New England’s ethnic church diversity and vitality. In 2002, we convened a gathering of Boston’s church leaders. Then in 2007, we hosted the Intercultural Leadership Consultation, where 400 diverse leaders gathered to explore the many cultural expressions of the church in the New England region. New England’s Book of Acts is a collection of reports and articles on these New England ethnic streams, produced by EGC for the 2007 Intercultural Leadership Consultation, available online at www.newenglandsbookofacts.org.

DEAL WITH BOULDERS

Part of seeing reality is also to see that all is not well. Diversity, in and of itself, is not the goal. Gregg says, “It isn’t enough just to get diverse people in the same proximity. That in and of itself does nothing. As a matter of fact, it can actually make things degenerate. But if you can work on the element of trust in a diverse community, then that community can have new innovation and new breakthrough and even multicultural teams working at fostering trust and mutuality and respect and listening to one another. Then those communities and those organizations can excel. We have to build that level of trust.” 

Trust is hard work. Gregg found this to be true in the journey of the past three years as he met with a dozen leaders from many cultures to plan the Summit. “The journey involved both celebration and repentance, joy and pain, divinity and dirt. Therefore, it required a willingness to navigate in a state of tension between these things as we related to all these different streams in the Body of Christ.” This willingness to operate in the middle of tension became one of the primary takeaways from the Summit journey. “While there is divinity flowing in all these ethnic streams, there are also problems—there’s dirt and boulders and barriers that are impeding the flow as God has intended,” Gregg says. While we celebrate the work of God flowing in these streams, we also want to create an environment where, he says, “we can confess and acknowledge and understand and deal with the dirt and the boulders and the barriers.”

CREATE A SAFE ENVIRONMENT

How does EGC’s Intercultural Ministries deal with the dirt that comes up between and within cultures? “The first thing is that we have to provide good leadership to try to create the necessary environment, a safe environment where we actually are able to model acknowledging the dirt, acknowledging our brokenness, our fallenness, where we are missing the mark of God’s intention.” Gregg says leaders must intentionally model humility and an ability to repent, while we also set up an environment where people feel safer to begin to share some of their brokenness. 

Gregg uses the analogy of a family reunion when he is coaching a group to create a safe place to work through differences. While some people love a family reunion and come ready to rejoice and celebrate and enter in, some people really hate family reunions because it shows them all their brokenness. “We are not going to ignore the fact that there is pain and brokenness and fallenness and not everything is perfect in the family, even the family of God on earth, and so we just begin to acknowledge that and model it from the front, and encourage people to share that part of the story.” 

FIND GOD'S TRAJECTORY

The best way to deal with the barriers is not in isolation, but in community. Our responsibility is to discern and understand “the trajectory that the Lord is on,” as Gregg says. “In order to understand that, we need to read Scripture, and read it together, as even our understanding of Scripture is culturally bound and formed because of who you are reading Scripture with, and who you are praying with,” he says. “And so my conviction is that if we are reading and praying the Scripture with a diverse community that is coming from different backgrounds and different realities, and we create a listening environment where we are really learning and listening together, we will better perceive what it is that God is headed toward.” 

Not surprisingly, the final goal is described in the Bible, Gregg points out. “Almost all of us would agree, as you look at the end of the story in Revelation, the picture of the consummation of the Kingdom where there will be people there from every tongue, tribe, and nation, is the goal. So our hypothesis is that the more that we can reflect that on the earth, without forcing it through our own human manipulations, then the more reflection of the glory of God on the earth will be seen. And unless we move toward that, we will be off track, and we will probably find ourselves having a lot of problems and counterproductivity.”

BROADEN YOUR TEAM

“In order to get anything done that is bigger than yourself you have to work with a team,” Gregg says. “In any team development there is the friction that can happen within a team. But when you are trying to do a task that is really bigger than your team, it really requires that you broaden your team and you bring new people to the team that maybe you do not typically relate to …. Inevitably, misunderstandings and conflicts will come up. We all have our cultural practices of the way things are done, our expectations through our ethnicity, through our denomination, through the culture of our local church and the way our local church operates, through our reality of whether we are from the city or the suburbs—all of those dictate the way we want to operate in a team, and so now you are bringing this very diverse team together to try to get things done, and what happens is inevitable. You go into that place and you are not real secure with one another. And so, for the Summit planning team, that was a breeding ground for a lot of tentativeness, insecurity, misunderstanding, not knowing where the other person was coming from. And the way we got through that was that we made it very, very clear up front what the mission was and that we were committed to the mission. And we normalized the fact that we were probably going to have many bumps along the way in this journey. We tried to normalize it so that when it happened none of us would be caught off guard.

“We also have a commitment to the long term, and so it wasn’t just that we were going to push this through to the end as a team for the purpose of getting through the Summit, but we really wanted to learn through the journey so that when we came out of the Summit our relationships were in a different place.” 

1000 MISUNDERSTANDINGS

Gregg believes that the work of building a multicultural team greatly magnifies the expected difficulties in team building. Psychologist Bruce Tuckman first came up with the words “forming, storming, norming and performing” to describe the team-building process. “And a good team will continue to do that,” Gregg says, speaking of the Summit planning team. “But in this task of bringing parts of the Body of Christ together the process was magnified. The ‘storming’ part was magnified because folks just don’t work together. They have their own way of doing things.” The differences between all the stakeholders from culture to culture, from the suburbs to the cities, and the different ways all these organizations see things, created what Gregg says can only be described as a journey of 1000 misunderstandings. “Therefore, it required walking and leading with reconciliation in mind, for the whole three years, knowing that things were going to come up that were going to be conflicts. You just go in knowing that and leading with that in your mind.”

How do you keep moving in such an environment? Gregg says you have to keep the mission central. Jeff Bass, executive director of EGC, agrees. “Without that missional approach, it would have been easy to give up, saying, ‘This is too hard.’ ‘This is too crazy.’  Gregg is not overstating it when he says this was a journey of 1000 misunderstandings and magnified storming …. Stubbornness is a real important quality in working through these kinds of things. And I think that is something Gregg is particularly gifted with, staying in the middle of this chaos, and stubbornly, quietly moving everyone forward together, even though it is really hard along the way. That is part of the lesson that I have taken away from this, that this takes really hard work.” 

Gregg says, “Without question this has been the most intense season of ministry in my life. The demands related to the Summit are sizeable, but even more weighing on me is the greater goal: the long-term impact the Summit journey will have on the church in Boston and New England, and to the degree that we have influence, on the church in the U.S. and Canada.”

BEYOND THE SUMMIT

“Through the Summit, we wanted to create strength of intercultural relationships that weren’t there. Coming out of the Summit we have the strength of both a new depth and intercultural relationships among leaders and organizations, and we also have some new infrastructure that was created at the Summit. Both of these make possible new things on the horizons. What those new things are … we don’t fully comprehend at the moment, because we feel that a lot of those things are happening organically, that happened in the flow of doing the journey together so things have shifted and there are things that we may not be able to know or perceive yet.” Gregg is working now to survey participants, reflect with his team on lessons learned, and ask God what is ahead.

“Part of what I mean by things have shifted is that where we were relationally as a church is not the same place as where we are now,” Gregg points out. “I have had some debriefing with many leaders and they have just unloaded on me on how impactful this journey has been on their learning and their understanding of broadening their horizons and their categories and their thinking.

“I think a lot of the lessons we learned in the last three years are lessons that have application in our ongoing work in Intercultural Ministries,” Gregg says. “The idea of letting the mission drive everything we do, that was a lesson we learned.” The Summit journey “has opened up deeper conversations,” Gregg says. “An ongoing part of our work is to have these deeper conversations where we understand one another’s realities on a much deeper level so that the Body of Christ can work in an interrelated way …. It has increased our capacity to work together across all these different lines, so we have developed a more functional team for getting things done. And what we want to do in Intercultural Ministries is to encourage that and to nurture it. These lessons learned are just really underscoring more clearly those things that we are doing in Intercultural Ministries at EGC and that we want to continue to do.” 

by Steve Daman

[published in Inside EGC, May-June, 2010]

A New Kind of Learning: Contextualized Theological Education Models

Resources for the urban pastor and community leader published by Emmanuel Gospel Center, Boston

Emmanuel Research Review reprint
Issue No. 59 — September/October 2010

Introduced by Brian Corcoran, Managing Editor, Emmanuel Research Review

“There are many challenges facing theological schools in the 21st century and the challenge of dealing well with the different histories, worldviews, languages, dialects, and cultures is the most significant and most overwhelming,” says Dr. Al Padilla, Dean of Gordon-Conwell Theological Seminary’s Boston campus, the Center for Urban Ministerial Education. Boston is a prime example of the ways the ethnic and cultural composition of North American society continues to become more diverse. Recognizing this cultural shift, Dr. Padilla asks what bearing and challenges does this present to our current understanding and approach to urban theological education systems and models? And what does all this mean for the broader Evangelical Church? Padilla observes that “God is performing a transformation in the Church… reshaping the very core of what the church is,” and says that God is working through “women and men from diverse backgrounds and perspectives teaching us.” This is not a comfortable thought to some. However, guiding all of this is “the clearest theological image of contextualization,” the Incarnation of our Lord Jesus Christ—“pitching his tent with us,” as Dr. Padilla says.

Our lead article, “A New Kind of Learning: Contextualized Theological Education Models,” by Dr. Alvin Padilla, Ph.D., Dean of Gordon-Conwell Theological Seminary’s Center for Urban Ministerial Education, is based on his plenary presentation at the 2010 Ethnic Ministry Summit in Boston in April this year. You can also download or listen to 32 selected seminars from the Summit at http://reimaginegrace.org/summit-audio.

Also in this issue is a sample list of urban ministry training systems in Metro Boston prepared by EGC.

A New Kind of Learning: Contextualized Theological Education Models

by Alvin Padilla, Ph.D., (former) Dean of Gordon-Conwell Theological Seminary – Boston, the Center for Urban Ministerial Education (CUME). [ed. Dr Padilla is at Western Theological Seminary as of 2017.]

It is undeniable that the ethnic/cultural composition of our North American society has changed in the last 50 years and, as a result, the face of American Christianity is rapidly changing as well. All of us here today are aware that the numeral epicenter of Christianity has shifted to the Global South. A century ago, Europe and North America comprised 82% of the world’s Christian population. Today, Europe and North America comprise less than 40% of the world’s Christian population. It is estimated that by 2050, 71% of the world’s Christians will be from Africa, Asia, and South America. Closer to home, it is estimated that by 2050, ethnic minorities will comprise over 50% of the population in the U.S. By 2025, minorities will comprise 50% of all children. Those are staggering statistics and in some way or another they challenge all of us—for diversity seems to be overwhelming us.

Scripture, Cultures, and Unity

Even to the casual reader, there is little doubt that the Christian Bible is a broad collection of documents spanning millennia in composition, multiplicity of literary genres, and diverse in its content. Yet there is, at the same time, little doubt that unifying theological themes can be readily discerned throughout its voluminous pages. For centuries, Christians read and talked about this wondrous collection and discerned that “embedded in all these differences and diversities there was a single voice and that this voice was personal, the voice of God.” (Peterson, Eugene H. Eat This Book: A Conversation in the Art of Spiritual Reading. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 2006, p. 26.)

Genesis 1:26 is often cited as the cultural mandate wherein humanity is assigned the task of creating human culture.

Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” —Gen. 1:26

By the time of the prophet Isaiah, humanity has evolved into many cultures resulting, sadly, in a state of enmity among the nations and cultures. The poet-prophet expresses his longing for a day when all the different cultures of the world would gather together on the mountain of the Lord:

It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come, let us walk in the light of the Lord. —Isaiah 2:2-5

The prophet envisions a time when peace and justice will prevail for the Lord sits enthroned, ruling humanity with equity.

Eight hundred years later we see the fulfillment of this desire on the day of Pentecost—all the nations present in Jerusalem—Mt Zion, the Mountain of the Lord—and they hear the wonderful news of God’s gracious offer of salvation in their own tongue. This fulfillment is only in part for the time being, and we see in 1 Peter 1:1 and 2:11 that those who claim to live on the slopes of Mt Zion must live as aliens in a foreign land—living in the here and now but knowing that we do not belong here; for we know that we have not yet reached the ultimate summit of the mountain. Christians must live as aliens (pilgrims) ascending the path toward the summit of the mountain. In reality, we know that those who rule on earth see us as undocumented aliens who have no right to be here. Finally, we see in Revelation a vision of how it will all turn out; a vision of our arrival at the final summit and the gathering of God’s people from all nations, and cultures, and languages.

After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands. —Rev. 7:9

Though we “see” the idyllic vision of Revelation 7:9, and “hear” in it the melodious harmony of many languages and cultures weaved together into a intricate symphony of unequal beauty, the reality is that most in our North American society see only disunity and hear cacophony. On the Day of Pentecost, when the Holy Spirit descended upon those gathered on Mt Zion, it was only those who were from foreign lands who recognized the miracle for what it was—“Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born?” (Acts 2:7-8) Those who were “native born,” the dominant culture in Jerusalem, could only mock and say “They are full of wine” (Acts 2:13). They too heard the apostles speaking in their own language (Aramaic most likely), but to them that was no miracle, for that was the dominant language group in the region. Trusting in the familiarity of their own cultural preferences (in this case, language) they were unable to grasp the significance of the miracle happening literally before their very eyes and ears. Their only reaction is mocking—for they do not understand what God is doing. If you would grant me some homiletical license, these persons would be the ones caucusing for an Aramaic-only stature in Palestinian law.

I am afraid that a significant segment of the Evangelical Church in North America finds itself in the same dilemma—the works of God are manifested for all to see—yet we mock them for they appear to be nothing but a rabble of uneducated men and women speaking nonsense. In the Presbyterian circles that are familiar to me, there are many who cannot fathom how God could use the apparent “indecency and disorder” of these churches—particularly those that label themselves Presbyterian.

The Evangelical Church in a Pluralistic World

Early in this 21st century, the Christian Church—the Evangelical Church—finds herself in a challenging position as we confront the multicultural, postmodern and pluralistic world in which we have been called to bear witness to Christ. At best, we are perplexed and bewildered, not knowing what in the world God is doing through us. At worst, some of us claim the death of the Church and even Christianity itself—ignoring the tremendous growth of Christianity in cities like Boston. Still others see the next wave of Christianity emerging over the southern horizon and long for the arrival of its powerful undertow on our very shores, so that it may take hold of the North American Church and sweep it under its power. I do pray that you count yourself among the latter group.

Indeed, the whole world has come to our doorstep. Learning to live well in the diverse culture of North America is no longer an option, but a necessity. The U.S. Census estimates that in 2050 the proportion of whites in the population will be only 53%. Our children will live and serve in a society in which their classmates, neighbors, and fellow disciples of Christ will be equally divided between whites and people of color. As new people move into our cities and local communities, the communities undoubtedly will change. The changes could be haphazard and filled with misunderstandings, hurt feelings, and even violence, or the changes could permit all to reinvent and reinvigorate themselves for the better.

Although the West (North America, Europe) has indeed lost the numerical superiority, it still retains an iron grip on the reins of power in the Church. We in the West assume that we speak ex cathedra for all of Christendom. It is our theology that is normative; our way of being the Church is the standard for all to follow. In the area of theological education, we continue to assume that Western educational methods work best for everyone. We have not dared to envision new ways of learning to serve the increasing ethnic and cultural diversity overwhelming our society. We are unwilling to reinvent ourselves.

It should be noted, for example, that current practices in American seminaries reveal that theological schools remain enamored with pedagogical systems that are dated and increasingly irrelevant to our communities and are disconnected from both global and local realities. They fail to incorporate Hispanics, Blacks, and others in leadership roles at all levels of the school’s structure and neglect paying attention to issues of particular relevance to ethnic Americans, such as immigration reform, healthcare, education, etc. There are many challenges facing theological schools in the 21st century, and the challenge of dealing well with the different histories, worldviews, languages, dialects and cultures is the most significant and most overwhelming.

While Christianity in North America continues its progress toward the creation of a multiethnic Church, seminaries are mired in monoculturalism. Yes there are mission statements indicating the school’s commitment to ethnic diversity and its desire to attract non-White students. However, these statements are rarely accompanied by a significant multi-ethnic presence among the faculty and senior administrators. Recently I spoke with a colleague from another seminary in the midst of searching for its chief executive. A comment he made surprised me. He commented that the majority culture finds it difficult to follow someone who is non-White or has a notable foreign accent. With opinions and comments like that, no wonder seminaries lack ethnics among their senior leadership. What my colleague demonstrated with that comment is the school’s lack of intentionality in its pursuit of ethnic diversity—though its mission statement clearly indicated their welcoming stance of the stranger. Lacking intentionality, schools find reasons to rationalize the continuation of past hiring practices. The challenge to diversify staff and faculty is endemic to Christianity because of our commitment (in principle) to the equality of all—Christian institutions must diversify or risk making a mockery of our belief that all men and women are made in the image of God.

The fact is that as ethnic Christians in North America, we find ourselves confronted with the reality of being marginalized in the context of our own faith tradition. We identify with American evangelicalism on a broad scale; indeed many of us are immersed in evangelicalism. My own personal journey of faith is not uncommon: conversion from Catholic to Pentecostalism, educated at Gordon-Conwell Theological Seminary (GCTS), ordained, serving mainline churches, Bible teacher at an evangelical Christian College and now GCTS. On the surface I am part of the evangelical mainstream. Yet I am oftentimes still seen and treated as an outsider. As my colleague Dr. Soong-Chan Rah has stated, “I grow weary of seeing Western, white expressions of the Christian faith being lifted up while failing to see nonwhite expressions of faith represented in meaningful ways in American evangelicalism.” (Rah, Soong-Chan. The Next Evangelicalism: Releasing the Church from Western Cultural Captivity. Downers Grove, Ill: IVP Books, 2009, p. 16.)

In the Pain of Transformation

Indeed, God is performing a transformation in the Church, a transformation that is reshaping the very core of what the Church is—how we are structured, when we meet to worship, how we worship, in what language, with what instrumentation, women and men from diverse backgrounds and perspectives teaching us. It is transforming how we envision and deliver theological education. Transformation is a wonderful thing; it is the process of changing from one state to another. However, if you do not like change, transformation can be a very troubling thing. If you do not like uncertainty nor unpredictability, then transformation is indeed a daunting thing. Whatever your take, transformation is a very painful process—but the end results are well worth it.

The Pentecost nature of Christianity enables us to create new paradigms for witness and evangelization. Instead of rejoicing, many find themselves threatened and on the defensive, wondering whether all this heterogeneity is not merely the babblings of a world falling apart, rather than the blessing of a world that God is giving birth. In too many cases, Christian institutions, particularly evangelical theological seminaries, see themselves as the last line of defense in a siege by a pluralistic and skeptical age, maintaining the status quo down to the last member.

Christ’s transforming presence provides us with the willingness and the power to adapt ourselves for missionary ministry in this postmodern world, to contextualize the Gospel message to the culture that surrounds us.

Look at the opportunities some of this ethnic diversity provides for the Church we are called to serve at this time. Let us look, for example, at Hispanics in our communities. By the year 2020, Hispanics will make up nearly one quarter of all U.S. residents. Researchers predict that by the end of this decade, Hispanics will make up more than 50% of all Catholics in the U.S. “Organized nationally and possessing forceful leadership, Hispanics will make a major impact on the future of Catholicism in the U.S. much the same way the Irish did in the 19th century.” And it is not just the Catholic Church that Hispanics are changing. An estimated one out of every seven Hispanic left the Catholic Church for a Protestant church in the last twenty-five years. If this trend continues at the same rate, then half of all Hispanics will belong to Protestant churches by the year 2025. The question we need to answer is: “How many of them will join the church you will be leading?” For theological seminaries, this implies that they must seek ways to make theological education accessible and practical for Hispanic Americans.

Becoming the People of God

If we were to take seriously the vision of Revelation 7:9, then we will understand that becoming a multicultural church or seminary is not a condescension of the white dominant culture to facilitate evangelistic efforts among ethnic minorities around us. Rather, it is the elevation of every one of us, including the white dominant culture, into something far greater, far more marvelous and wonderful—the people of God.

A number of years ago I heard an illustration concerning the post-war life of Confederate General Robert E. Lee. The speaker used it to highlight the dignity and humility of a great man who lowered himself so that others might be lifted up:

It’s a warm spring Sunday at St. Paul’s Episcopal Church in Richmond. As the minister is about to present Holy Communion, a tall, well-dressed black man sitting in the section reserved for African Americans unexpectedly advances to the communion rail; unexpectedly because this has never happened here before. The congregation freezes. Those that had been ready to go forward and kneel at the communion rail remain fixed in their pews. The minister stands in his place stunned and motionless. The black man slowly lowers his body, kneeling at the communion rail. After what seems like an interminable amount of time, an older white man rises. His hair snowy white, head up, and eyes proud, he walks quietly up the aisle to the chancel rail. So with silent dignity and self-possession, the white man kneels down to take communion along the same rail with the black man.

Now this illustration was meant to illustrate how Robert E. Lee lowered himself so that this black man could take communion in the church. In my opinion, this application of this story misses the mark altogether. What I see is how this unidentified black man elevated the congregants of St. Paul’s into the very presence of God. He raised their status into the very presence of the divine rather than lower them; it is our arrogance that sees a great white man lowering himself for the sake of the marginalized. In reality, the opposite happens—and it happens on a daily basis for those with eyes to see.

Allow me to return to the idea of cultural norm referred to above. Seeing our cultural perspective as the norm, we view others as divergent and devalue their contribution to our lives, to our churches, and to our educational institutions. We value them as definitely less than we are and we do a great thing to humble ourselves for their sake. It is like that in far too many of our congregations and educational institutions. In dire need of new members and students, they would be welcomed into our hallowed halls and sanctuaries—as long as they conform to our norms, as long as they become just like us in every shape and form.

As we take note of the diversity among us, we marvel at what God is doing, and in the process disclose our ignorance of early Christianity.

Take a quick glance at the original New Testament story of the early Christian movement: how the slaves, the disenfranchised, the low merchants, the widows, the unemployed, the immigrants, and the socially downcast found a new and exciting alternative to social life that that world had not imagined possible. In this new community, everyone was accepted with reverence and respect. For the early Christians understood that the Lord himself had emptied himself of all social status for their sake; then shouldn’t they do the same for each other?

Consider the originality of the Christian movement: everyone had a new family name, Christian, a third race. A new common bloodstream, the blood of Christ! This new reality was created not by transforming the basic nationality of each person, but by transforming the limitations of national identities inherent in each person. The early Christians were considered atheists by others because they refused to recognize the national gods of any particular nation while accepting the One God of all humanity.

Having taken a brief look at this original Christianity, doesn’t it seem strange that we in North America see multiculturalism as something new?

The Qualitative Dimension of Multiculturalism in the Church

Taken as a whole, definitions of multicultural communities provide both quantitative and qualitative dimensions. The quantitative dimensions deal primarily with the numerical makeup of the ethnic groups that meet together. We all agree that there must be sufficient representation of particular ethnic groups in order to claim that a church is multiethnic. One or two families do not a multicultural community make!

The numerical makeup of a multicultural community is a determining factor, but it is only one factor that defines the multicultural community. Multicultural communities also hold significant commitments to the qualitative dimension, which is the aspect of the church that refers to the life and organization of the local ministry. Here the church or educational institution has biblically contextualized its ministry to the multiethnic context in which it finds itself demographically. This includes reforming the structure and administration of the body to represent the church biblically in the same way it did when it was a homogeneous institution.

How are each of the ethnic groups represented and involved in the life of the church (or seminary)? Does the organization/structure of the church involve or allow for the actual membership of the church to lead and to direct the ministry God has given to the congregation? It may be that structural change will have to represent the cultural mix of that congregation, but this cannot be done without a clear understanding that the Bible provides the necessary tension for that formulation.

The qualitative aspect also has to do with matters of reconciliation and justice. It is important that the educational institution understand the goal of the multicultural community. Maintaining ethnic diversity in a local church is part of the multicultural community, but it is not an end in itself. Gaede states in his book, When Tolerance Is No Virtue:

Multiculturalism also carries much baggage that ought to worry Christians. This baggage has less to do with the details of multiculturalism than with its general orientation. And perhaps the best way to get at this is to notice that more and more, those who favor multiculturalism argue not on the basis of a desire for justice, but on the basis of multiculturalism’s practical necessity or its validity as a general worldview. (Gaede, S D. When Tolerance Is No Virtue: Political Correctness, Multiculturalism & the Future of Truth & Justice. Downers Grove, Ill: InterVarsity Press, 1993, p. 36.)

This is often called, the “pragmatic” approach to building a multicultural community. “The problem with the pragmatic approach to multi ethnic sensitivity,” Gaede continues, “is that it rules out Jesus’ approach. It says that the end is cooperation, good relations, harmony and agreement. And it thereby undermines and displaces the true ends of human existence.” (Gaede, p. 37.) Both quantitative and qualitative dimensions are necessary for a multicultural community to be effective in reaching out to a community that is ethnically diverse and growing in this diversity. Presence of the multiethnic community in the local church is a given if mission is applied, but presence without incorporation limits the process of true biblical discipleship. The qualitative dimension occurs as participants are discipled and become responsible members of the local ministry. It is a state of incompleteness when the church neglects to train and incorporate believers into the fullness of the ministry.

In a true multicultural community, as women and men from other cultures and ethnic groups are incorporated into leadership roles, the structure of the institution, of the community of faith itself, is reshaped (reformed, if you will) in order to allow for a smoother transition, and in response to the inner workings of the Spirit in the community. Conversely, if you do have some participation of ethnic persons in your community of faith, but it has not structurally changed the institution, then what you have is assimilation and not a true multicultural community. Referring to the tragedy of assimilation, Hispanic educator Arturo Madrid states, “Diversity is desirable only in principle, not in practice. Long live diversity—as long as it conforms to my standards, to my mind set, to my view of life, to my sense of order.” Not only is there structural change, there is also change in purpose, in mission and, of course, in the overarching vision of the ministry. As we are transformed into a godly multicultural community, we incorporate the issues and concerns affecting the lives of everyone in the community and we allow the Other to lead us in this transformational journey.

Take a cursory look at Acts 6. The Church continues to grow, and we encounter the first cultural conflict: the Hellenistic Jews (most likely Jews born and raised in the diaspora) complained that their widows were being neglected by the Hebraic Jews (most likely Jews born and raised in Palestine). The solution is to choose seven Hellenists to be part of the leadership of the community. Can you imagine the change in our national history if our founding fathers had asked the men and women who were enslaved if they could give an opinion as to their future?

Qualitatively Multicultural Theological Education

The challenge before us as we seek to become truly multicultural Christian institutions is: how do we become really multicultural without the trappings of a merely quantitative approach—interested only in numbers and balanced budgets? How can we reach a level of interaction and personal engagement wherein everyone feels welcomed and affirmed? Christian ministry (service, really) at its core is interacting with all kinds of people in ways that give them glimpses of Jesus in us. In Christianity, we affirm the value of each person. Indeed we claim that before God we are all the same, we are equal regardless of ethnicity, culture, or language.

In empowering others for Christian service, the problem for educational institutions and the Church is multilayered. How do we prepare our students and would-be disciples to live in a multicultural, multiethnic world that is largely freed from racism? The word “prepare” in the above sentence suggests an educational process. One of the key objectives of educational institutions is the reshaping of life in relation to human purpose. For theological schools, this implies that we must seek to reshape our students to enable them to live well in a multicultural world. The work of the Church is expressed through koinonia (community and communion), diakonia (service and outreach), kerygma (proclaiming the Word of God), and didache (teaching and learning). To foster an environment of multiculturalism within its institutional ethos, theological schools must create a climate that embraces this work of the Church.

How can we foster this process in our educational institutions so laden with traditional structures that resist change to the core in order to enable them to become multicultural communities?

• The process of developing a curriculum that fosters multiculturalism begins when members of the institution come together to discuss issues relevant to multicultural communities. This is koinonia.

• The school’s leadership drafts and develops an intentionally anti-racist, pro-multiethnic statement to be adhered to by all. This is kerygma.

• This intentionality must be accompanied by practices that promote multiculturalism (diakonia).

• Lastly they discuss strategies, policies, legislation needed to further promote multiculturalism (didache).

Elizabeth Conde-Frazier recommends, among other things, that we follow a trajectory of intentionality, hospitality/friendship, and that we learn to encounter the Other by risking friendship. (See: Conde-Frazier, Elizabeth, S S. Kang, and Gary A. Parrett. A Many Colored Kingdom: Multicultural Dynamics for Spiritual Formation. Grand Rapids: Baker Academic, 2004.) When authentic relationships are built that embrace diversity, tremendous growth in Christ likeness can occur. In following intercultural friendships, safety is critical. We must learn to become safe persons. A safe person has:

a. listening ears,
b. limiting loaded words, and
c. loving arms.

In this risk-taking, we learn to tell and listen to stories—stories of the struggles, and particularly for the dominant culture, they must learn to listen attentively and respectfully to the story of invisibility that we as ethnic minorities feel, even in a Christian institution.

Develop Cultural Intelligence, Not Polite Thoughts

Allow me to add another option for us to consider. As Christians in a multicultural world, we need to approach cross-cultural interaction that stems from inward transformation rather than from information or, worse yet, from artificial political correctness.

Our goal should not be that we may learn more about different cultures, nor should our goal be to simply be better able to navigate cultural differences. Our goal should be to develop what David Livermore calls cultural intelligence, CQ. (The term is not original with him.) (See: http://davidlivermore.com/ for Livermore’s information and resources on Cultural Intelligence.)

CQ is a meta model which provides a coherent framework for dealing with the array of issues involved in crossing various cultures at the same time. CQ deals with people and circumstances in unfamiliar contexts on a daily, continuing basis. CQ also measures our ability to move seamlessly in and out of a variety of cultural contexts that we will encounter by merely being present in any North American city.

Basically, as outlined by Livermore, cultural intelligence (CQ) consists of four different factors:

• “Knowledge CQ” refers to our understanding cross-cultural issues; it measures our ongoing growth in understanding in cross-cultural issues. It refers to our level of understanding about culture and culture’s role in shaping behavior and social interactions.

• “Interpretive CQ” measures our ability to be mindful and aware as we interact with people from different cultural contexts. It helps us intuitively to understand what occurs in an actual cross-cultural encounter; it is the ability to accurately make meaning from what we observe. Interpretative CQ calls for a reflective, contemplative mindset, which mitigates against the zealous, activist approach permeating much of American evangelicalism, where thinking and reflection are often disparaged at the expense of getting things done.

• “Perseverance CQ,” or motivational CQ, indicates our level of interest, drive, and motivation to adapt cross culturally; in other words, Perseverance CQ is our intentionality. And finally,

• “Behavioral CQ” refers to the ability to observe, recognize, regulate, adapt, and act appropriately in intercultural settings; how we behave in such settings.

It might be easier to adapt our message, our curriculum, and our programs, but adapting ourselves is the far greater challenge. CQ provides us with a mechanism by which we gauge our commitment and level of cultural interaction and contextualization. What does it look like to contextualize ourselves to the various cultures where we find ourselves in a given time and place? What do we do when we encounter the Other and how do we react to her or him? That is the challenge we face, the challenge you will face as you venture out to minister in the name of Jesus in the multiethnic, multicultural society he has called you to.

Ministry in Context

At GCTS, CUME has grappled with these realities for decades, determining to provide contextualized theological education in its holistic dimensions—evangelism and social justice, theology and praxis. In doing so, CUME has structured itself to be in the city, of the city, and for the city.

Contextualization may connote different images to many people, but the clearest theological image of contextualization may be found in the Incarnation. In the life of Jesus Christ, coming to dwell on earth in physical, bodily form, we see God dwelling among us—pitching his tent with us. Contextualizing an educational endeavor in the midst of a city means expressing an “urban kenosis”—emptying oneself for the service of others. The theology, curriculum, teaching methods, and academic policies are informed by the context of ministry—by the city and its constituencies.

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ALVIN PADILLA, Ph.D. (former) Dean of Gordon-Conwell Theological Seminary’s Boston campus, the Center for Urban Ministerial Education; Dean of Hispanic Ministries; Associate Professor of New Testament. Dr. Padilla has a B.S. from Villanova University; a Master of Divinity degree from Gordon-Conwell Theological Seminary; and a Ph.D. from Drew University Graduate School. He came to Gordon-Conwell after five years teaching biblical studies at Nyack College in New York. Prior to that, he founded and taught at the Spanish Eastern School of Theology in Swan Lake, NY, for seven years. He has also served as pastor of the Fort Washington Heights Presbyterian Church (PCUSA) in New York City, a Spanish-speaking congregation. In his work as Dean of the Center for Urban Ministerial Education, he oversees the educational programs of CUME, including Masters and Doctor of Ministry degrees. Dr. Padilla is an ordained minister in the PCUSA and holds professional memberships in the American Academy of Religion, the Society of Biblical Literature, and the Asociación para la Educación Teológica Hispana. [ed. Dr. Padilla is at Western Theological Seminary as of 2017.]

Resources and Links

Urban Ministry Training Systems in Metro Boston

The following is a sampling of urban ministry training systems currently operating in Metro Boston [in 2010]. The list is divided into four categories: Lay Training Centers, Pastoral Training Centers, Bible Schools and Christian Colleges, and Accredited Divinity Schools. (Because of its diverse offerings for students at different levels of academic and professional backgrounds, Gordon-Conwell’s CUME program is listed in three of the four sections.)

Lay Training Centers

1. Células, Congregación León De Judá (Cells at Lion of Judah Church), Pastor Gregory Bishop, www.leondejuda.org/es/taxonomy/term/69

Our cells are one of the most exciting ministries of our church. These are small groups of people gathering in homes, universities and work place for worship, Bible study, prayer and ministry to one another as needed, to evangelize and offer mutual support. They offer a great opportunity to introduce nonbelievers to the fundamental principles of the gospel.

2. Gordon-Conwell Theological Seminary’s Center for Urban Ministerial Education (CUME) Lay Ministry Training and Diploma Programs, Eldin Villafañe, www.gordonconwell.edu/boston/cume_lay_ministry_training_and_diploma_programs

CUME seeks to serve the larger community by offering a variety of non-degree certificate programs. Each certificate spans approximately one academic year with a multiplicity of educational experiences:

• Urban Christian Streetworkers Certificate Programs: CUME offers a unique program of study for the training and equipping of men and women reaching out to the youth at risk in our cities. The program spans eight workshops/courses over two semesters.

• Diploma in Foundational Christian Studies: CUME offers a ten-course, modular program of study leading to a Diploma in Christian Studies. The program provides the student with a basic overview of theological education for ministry and consists of nine (9) required courses and one (1) elective. The Diploma in Foundational Christian Studies may be applied toward coursework in one of the M.A. degrees or the M.Div. degree once a student is accepted to one of those degrees. Credit determination will be made by the admissions committee.

• Diploma in Urban Ministry: CUME offers a ten-course program of study leading to a Diploma in Urban Ministry. The program focuses on the essentials and practical training of benefit to the urban practitioner. This program of study seeks to provide the urban practitioner with theological and biblical reflection on his/her call to ministry and the nature of that ministry. Five (5) courses comprise an urban theological core. Four (4) courses are taken in a particular concentration area with the remaining one (1) course taken as an elective. Particular emphasis is given to the equipping of these men and women for a holistic ministry in the city. The diploma is awarded upon the completion of ten (10) courses.

3. Institute for Christian Leadership, Mario Antonio da Silva, www.leadershiptrainingcenter.org

The certificate program in Lay Pastoral Ministry is designed for Christian men and women interested in evangelism and church development. It is a program for those who want to expand their knowledge, faith, spirituality, and leadership abilities. This program serves as a means of preparation for those seeking to serve as lay ministers according to their churches' affiliations. The LPM Program is a rich learning environment for personal development, spiritual growth and practical training in Christian ministry. It is sponsored by the Presbytery of Boston, PCUSA.

 4. Urban Academy (URBACAD), Paul Bothwell, www.urbacad.org  

URBACAD provides lay people with discipleship and leadership training that is practical, culturally relevant, flexible, accessible, and solid. It emphasizes the vital nature of ministry through the local church by centering its training in and around the local church. Materials are in many languages.

Pastoral Training Centers

1. Gordon-Conwell Theological Seminary’s Boston campus, the Center for Urban Ministerial Education (CUME), Eldin Villafañe, www.gordonconwell.edu/boston_admissions

Gordon-Conwell Theological Seminary’s Boston campus, also known as the Center for Urban Ministerial Education (CUME), is particularly focused on equipping urban pastors and church leaders for more effective ministry and outreach in their own communities and throughout the world. CUME also serves in a support capacity by providing resources, ministerial fellowship, and stimulation for cross-denominational endeavors in evangelism and church growth.

The Doctor of Ministry (D. Min.) is the highest professional degree for men and women already successfully engaged in ministry. The M.Div. or its equivalent is a prerequisite degree for entrance into the program. The D. Min. enables leaders in Christian ministry to increase their effectiveness in the church, parachurch organization, or mission in which they minister. The degree is designed to help students improve their skills and understandings in urban ministry to such an extent that they can impact their congregation or community more powerfully for God. Over a three-year period, participants spend two weeks per year in residency on campus. Over the course of the year, they carry out practical, residency-related assignments in their own context and also do the extensive reading required for the next residency. The program concludes over the fourth year with participants designing and implementing a thesis/project which serves to culminate their learning experience.

2. Instituto para la Excelencia Pastoral (Institute for Pastoral Excellence), www.excelenciapastoral.net

Instituto para la Excelencia Pastoral strives to strengthen the Hispanic pastor of New England by providing them with the knowledge, skills and skills demanded by today’s pastoral practice, strengthening the capacity of lay leaders accompanying him on his work and contributing to the integration of the pastoral family.

Bible Schools and Christian Colleges           

1. Boston Baptist College, David Melton, www.boston.edu

At the heart of every academic program at Boston Baptist College is the study of Scripture. While collegiate general education is offered, as is an array of instruction in the practical skills of Christian ministry, all programs require a major in Biblical Studies. Within the Boston Baptist College family there is complete unity in the confession of the Bible as God’s inerrant Word and the challenge to understand truth in all disciplines through the context of the divine revelation.

2. Eastern Nazarene College, Corlis McGee www1.enc.edu/

Located on Boston’s historic south shore, within walking distance of Quincy Bay, Eastern Nazarene College (ENC) recently celebrated its 100th birthday. A fully accredited traditional liberal arts college, ENC has about 1,075 students distributed across a traditional residential undergraduate program, adult studies, and a graduate program. ENC is known for its success in getting students into top graduate and medical schools and has a 100 percent acceptance rate for its students into Law School. While many faculty are active in publishing and research, and some are leaders in their fields, the emphasis is on the teaching and mentoring of students in a nurturing, spiritually informed, and academically supportive environment. Students are encouraged to travel, engage in service learning projects, and participate in praxis experiences as a part of their education. ENC is one of 160 members of the Council for Christian Colleges & Universities (CCCU).

3. Gordon College: Clarendon Scholars, R, Judson Carlberg, www.gordon.edu/newcityscholars

The Gordon College Clarendon Scholars program offers full scholarships to 10 students each year from city settings to attend Gordon, and provides support systems to encourage their success. The Scholars are identified through relationships the College has built with city-based organizations throughout (but not limited to) the East Coast, such as Emmanuel Gospel Center's Boston Education Collaborative in Boston. Through mentoring relationships, training and peer support, the students are helped to make the transition to college and given leadership experience to help ensure their success.

4. Zion Bible College, Charles Crabtree, www.zbc.edu

Zion Bible College in Providence exists to teach and train students for Pentecostal ministry, in fulfillment of the Great Commission.

Accredited Divinity Schools

1. Boston Theological Institute (BTI), Rodney Petersen, www.bostontheological.org.

The Boston Theological Institute (BTI) is an association of nine university divinity schools, schools of theology, and seminaries in the Greater Boston area, including:

• Andover Newton Theological School

• Boston College School of Theology and Ministry

• Boston College Theology Department

• Boston University School of Theology

• Episcopal Divinity School

• Gordon-Conwell Theological Seminary

• Harvard Divinity School

• Holy Cross Greek Orthodox School of Theology

• Saint John’s Seminary

BTI is registered as a tax-exempt 501c3 organization. It is one of the oldest and largest theological consortia in the world. It includes as constitutive members schools representing the full range of Christian churches and confessions. Additionally, persons representing other religious traditions are present in many of our schools. The BTI is not a degree granting institution, but coordinates various administrative, program and academic activities so as to enhance the work of the member schools.