Ethiopian Churches in Greater Boston [map]

Ethiopian Churches in Greater Boston [map]

Map of Ethiopian Churches in Greater Boston. Data source: Emmanuel Gospel Center's Boston Church Directory, 2017. Click for interactive map.

Mekane Hiwot St. Michael Ethiopian Orthodox Tewahedo Church, Boston, MA

Ethiopian Evangelical Church, Boston, MA.

Boston Ethiopian Christian Fellowship, Cambridge, MA

St. Gabriel WelidetaLemariam Ethiopian Orthodox Tewahedo Church, Brookline, MA

Ethiopian Christians in Greater Boston: Diverse Journeys

Ethiopian Christians in Greater Boston: Diverse Journeys

by Steve Daman

Bostonians celebrate Ethiopians each year when runners sprint up Boylston Street to the finish line of the Boston Marathon.

Ethiopians took first place in the men’s open four times in the last ten years. In 2016, Ethiopian men took the top three spots, and Ethiopian women took the top two spots in the men’s and women’s open, respectively.

Photo courtesy of the Associated Press, April 18, 2016.

But many Ethiopians in Boston have also been running another good race—that of keeping the faith. 

Boston is home to 9,000 to 12,000 Ethiopians. And like other immigrant groups, Ethiopians Christians have planted various expressions of Christian churches in and around Boston, serving the needs of Ethiopians here today. 

Map of Ethiopian churches in Greater Boston. Data Source: Emmanuel Gospel Center's Boston Church Directory, 2017. Click to go to interactive map.

Ethiopian Christianity Today

"[Ethiopia] has maintained its long Christian witness in a region of the world dominated by Islam. The Ethiopian Orthodox Church currently has a membership of around forty million and is rapidly growing,” according to a 2017 history of the Ethiopian Christian church. Western missionaries also planted Protestant churches among the Ethiopians starting as early as 1634.

Religion in Ethiopia

Ethiopia is 55% Christian: 34% Orthodox, 16% Protestant, 2% Independent, 0.5% Catholic. Data for Ethiopia from World Christian Database, 2017.

In Ethiopia today, more than half the population identify as Christian, including Orthodox, Protestants, Independents and Catholics. The Ethiopian churches in Greater Boston reflect this diversity, with about a half dozen each of evangelical and orthodox churches and one Catholic congregation.

Leader Profile

Workneh Tesfaye - pastor and church planter with Missions Door

Workneh Tesfaye grew up in a Coptic Orthodox family in Ethiopia. A graduate of Gordon-Conwell Theological Seminary, today Pastor Workneh is a Boston-based, church-planting missionary with Missions Door.

Back in 2008, a group of eight family members began to meet regularly every Sunday afternoon to pray for and raise support for orphans in Ethiopia. By 2011, as this group continued to grow, Pastor Workneh followed God’s direction to plant a new church out of this gathering—the Emmanuel Disciples Church—which continues to hold services in the EGC building in the South End.

Boston Ethiopian Christians 

The Ethiopian church in Boston is colorful, diverse, and rich with history, tradition, faith and service. The 2017 revision of “The Story of the Ethiopian Christian Community in New England” explores questions such as:

• What is life like for Ethiopian Christians in Boston?

• What are the biggest challenges they face in the U.S.?

• What are the areas of opportunity for ministry in this region?

ADDITIONAL RESOURCES

Hundreds of biographical stories on Ethiopian Christians throughout history.

A comprehensive recent history of the Ethiopian Orthodox Church.

Stories of how God has been growing his Church among many people groups and ethnic groups in New England.

Take Action

Connect

Connect

 

How are we doing?

The Chinese Church in Greater Boston

The Chinese Church in Greater Boston

by Dan Johnson, Ph.D., and Kaye Cook, Ph.D., with Rev. T. K. Chuang, Ph.D.

From just two Chinese churches in greater Boston 50 years ago, the number has grown to more than 25 congregations serving an expanding Chinese population. The growth of the Chinese church in and around the Boston area is something to celebrate. Its strength and integrity, and the quality of its network—unified for prayer, for youth and college ministry, and for international missions, among others—stand as a model for other immigrant churches and indeed for other indigenous churches as well.

Click to open interactive map

What does the Chinese church in Boston look like? What are the strengths and weaknesses as well as the clear opportunities and threats that face these churches at the start of the 21st century?

Students and immigration

In 2016, as many as 350,000 students and visiting scholars from China were actively working in the U.S., a population that dwarfed the number who came from Taiwan and Hong Kong. Over 30% of all international students studying in the U.S. are from China, according to the Institute of International Education (www.iie.org). Not surprisingly, thousands of these are regularly drawn toward Boston-area colleges and universities, as well as to the opportunities available to them in the region’s “knowledge economy.” The 2010 U.S. Census found that the Chinese population of the greater Boston area numbered nearly 123,000, some two and one-half times as many as were present just 20 years before.

Of these, it is estimated somewhere between 5% and 8% identify as Christian. Many of the Chinese newcomers to the area each year are already Christian when they arrive, in which case the Chinese church provides them a primary community to ease the transition to life in a new place. The others are generally quite open to the Christian message. Indeed, to this day Chinese students are routinely found to be the most receptive group to Christian outreach efforts on local campuses. As a consequence, this influx of new immigrants and students from China has brought significant numeric growth to the Chinese church over the last 25 years. Most notably, most of the established Mandarin-speaking congregations experienced 20-80% growth over the decade of the 1990s. Such growth has generally plateaued since then, but new church plants have continued apace.

Church planting

Chinese Church of Greater Boston

Since 1990, more than fifteen new Chinese churches have been planted, mostly Mandarin-speaking, and mostly serving small, geographically distinct communities and congregations. From a mere two Chinese churches in the entire region 50 years ago, today the Chinese church in the greater Boston area includes more than 25 separate congregations. The steady stream of newcomers from mainland China has also reshaped the character of the Chinese church in the region. The most obvious change is the shift from predominantly Cantonese-speaking congregations to predominantly Mandarin-speaking ones.

As noted, most Chinese church plants over the last 25 years have been established to serve newly settled Mandarin-speaking communities. In a few other instances, older churches that originally served Cantonese-speakers have seen their ministries to the Mandarin-speaking community expand dramatically while their Cantonese populations have dwindled or disappeared altogether. This transformation is more than just linguistic in nature. The Mandarin-speaking newcomers from mainland China are mostly first-generation Christians and new converts. Their formative experiences were generally in a more materialist, atheistic culture, and they often identify primarily with the values and orientations of the academic and professional cultures in which they are immersed. This general lack of church experience has made basic biblical education and discipleship a more pressing need in the congregations that serve them. The fact that very few are ready to step into leadership and ministry roles in the church also creates a gulf between the new generation of Chinese Christians and the established church leadership. By virtue of their formal theological training, deep spiritual commitments, and long habituation in the relatively more developed Christian communities of Hong Kong, Taiwan, and the United States, church leaders in Boston’s Chinese communities often find it harder to connect with the felt needs and mentality of their newest congregants. The challenge is made even more difficult by the fact that many of Boston’s second-generation Chinese Christians, who might otherwise be there to welcome these newcomers into the Chinese church, have chosen instead to become members of American or Asian-American churches.

These social dynamics provide the backdrop for the analysis that follows of the current state of the Chinese Christian church in the greater Boston area. Beyond its identifiable strengths and weaknesses, and the clear opportunities and threats that it faces, is the simple realization that this is a seventy-year-old church undergoing a significant growth-induced transformation.

STRENGTHS

Interchurch collaboration

One of the greatest strengths of the Chinese church in the Boston area is that the various churches that comprise it mostly get along and have forged important collaborative relationships. The largely non-denominational character of the churches has minimized theological frictions between them, and the numerous personal ties between individuals across congregations—often forged in common spaces, such as the Boston Chinese Bible Study Group at MIT—help to smooth inter-congregational relationships more generally. The collaborative efforts that have resulted include regular prayer gatherings, shared missions programs, joint sponsorship of career missionaries, evangelistic meetings, and a gospel camp. Such programs are often initiated and organized by individual churches and then opened up to other area churches, as the Chinese Bible Church of Greater Boston (Lexington) did for many years with its annual gospel camp. The fact that even the largest churches in the community (including the Boston Chinese Evangelical Church and CBCGB) have been willing to sponsor and participate in such joint efforts has gone a long way toward ensuring their success.

Cultural centers

The Chinese church also serves as a primary reference group for many newcomers to the area, as they have become some of the most active and well-organized social institutions within the Chinese community. Many new immigrants naturally turn to the church for help. The familiar language, cultural references, and social structures they encounter in the church are key factors in securing their sense of identity when all else around them is unsettled. The larger churches’ programs for children and youth also attract immigrant families.

An ethic of evangelism

Another strength of the Chinese church in the area is the ethic of active evangelism that has long been cultivated in its constituent congregations. For many years, this ethic has animated large-scale, seeker sensitive programs that have encouraged and enabled church members to put it into practice, aggressively evangelizing their kinspeople. Many of these programs—such as the CBCGB’s annual gospel camp—have since disappeared, and it remains an open question whether the evangelistic focus of the church can be sustained in their absence. Nonetheless, the inspiring heritage of evangelistic activity is itself a strength of the Chinese church in and around Boston.

A place for Mandarin-speaking immigrants

Lastly, the very fact that so many Chinese churches in the area were either founded to serve Mandarin speakers or have since developed vibrant ministries for the Mandarin community is a significant strength. Not every Chinese community around the world is so prepared to welcome and minister to the steady stream of Chinese immigrants from the mainland that inundates them today. The Boston area’s dense network of Mandarin-speaking churches marked by an intellectual richness and a strong professional class leaves it well positioned to meet the needs of the future church in Boston.

WEAKNESSES

Cultural Isolation

Historically, a lack of interaction with people who are not Chinese has probably been the most significant weakness in the Chinese church in and around Boston. The founding members of the most established churches have minimal contact, if any, with the non-Chinese community. Moreover, Chinese churches have rarely tried to hold joint events with other groups, with CBCGB being the one noteworthy exception. Such isolation from the surrounding society has been an obvious problem for the further development of the Chinese churches. This problem has abated somewhat, however, with the infusion of a larger professional class into the church over the last 25 years. This population generally has stronger ties to the secular professional networks in which they are immersed than to the ethnically-rooted churches they happen to attend.

Yet with this more worldly orientation comes the other problem of a widespread shallowness in the understanding of and commitment to the historic Christian faith. The church is in dire need of addressing this problem through basic Christian education and discipleship.

The generational divide

Another weakness besetting the established Chinese church is the deepening of the generational divides that separate older from younger Christians, first-generation immigrants from second-generation, and so on. While such divides have always been present, in recent years they have grown in ways that lead to the exodus from the Chinese church of those who were brought up in it. As noted, many of those who leave find their way to American churches that seem to address their needs more effectively. Many others, however, end up leaving the church altogether.

Small churches

Lastly, the problem of small congregational sizes hampered by resource constraints remains as prevalent today as ever. While the explosive growth of the last 25 years clearly benefited a handful of churches, the emergence of smaller congregations with an emphasis on ministry to their particular local communities has left many vulnerable. More than half of the Chinese congregations have less than 100 attendees, and these struggle financially with limited personnel. Many of them face such problems as a lack of volunteer workers, limited or no youth and children’s programs, and the difficulty of reaching a minimum threshold size to sustain growth. For some, it is challenging enough to remain viable. In this respect, a revival of the spirit of collaboration among the Chinese churches, with conscientious participation by the larger churches in the area, may be a key to the continued survival of these vital congregations.

OPPORTUNITY

Immigration continues

The steady and deepening stream of Chinese immigration from the mainland shows no signs of slowing in the coming years. The educational environment and the high-tech job market in the area will continue to attract many, providing an ongoing inflow of immigrants. Some of these newcomers are eager to attend a church, but many are not. Given the numbers, the proliferation of Chinese churches over the last few decades may continue, but careful observation and strategic planning will be needed to identify emerging pockets of Chinese newcomers who could be well served by a local Chinese church.

Changing cultures and thought systems

The arrival of more recent groups of graduate school students, scholars, and other professionals pose new challenges based on their distinctive generational experience and worldview. The factors that led many Chinese radicals of an earlier generation to explore and embrace Christianity—namely, the simple impulse to distance oneself from Maoism and communism, or the desire to secure an identity and existential anchor by identifying with “Western” institutions and thought systems, or even the hope of getting ahead in the modern world by adopting ways of thinking that are more prevalent outside China—have all been undermined in various ways.

The Chinese immigrants of today have grown up in a consumerist society that understands itself to have arrived, fully modern and ready to conquer the world. To the extent that such a mindset generates less of a felt need to turn to God, we might expect the boom in Chinese conversions to Christianity in the years following the Cultural Revolution and the massacre in Tienanmen Square will slow. Yet the Chinese church should seize it as an opportunity to develop new ways of sharing the Gospel so that it will be heard by those who have new ears.

Collaborative missions and outreach

Finally, the opportunity still remains for the Chinese church in greater Boston to develop a more aggressive, coordinated missions strategy that reaches beyond New England. These churches have a history of joining together for small-scale, collaborative missions programs, both short-term and long-term. Their initiatives include the now 20-year-old “Boston to Beijing” program for sending teams to teach English in mainland China, short-term missions/outreach groups working in England, and the joint sponsorship of career missionaries by multiple congregations. While all of this represents a good start, more can be done. Especially in light of the common passion of new converts to share their faith with others, a more deliberate mobilization of the Chinese churches to engage missions efforts in China and among the Chinese diaspora could help to draw those new converts more deeply into the activities of the church. Of course, when it comes to engaging in missions work or establishing relationships with churches in communist China, the larger the effort the more carefully its participants must tread. Even so, the opportunities for mutual support, growth, and understanding are too significant to pass up.

THREATS

Curiously, the most significant threats facing the Chinese church in the Boston area may be those imported from mainland China. The general lack of theological training within the Chinese house church movement and the prevalence of Buddhist, Taoist and folk religious traditions in most areas served by the house church make it a potential breeding ground for syncretistic beliefs and practices that can lead their followers away from the historic Christian faith. Insofar as many immigrant Christians from house churches on the Chinese mainland are incorporated into local congregations, the potential exists for such problematic religious understandings to gain a foothold here. While the generally high level of education in the Boston Chinese church of today perhaps mitigates this possibility, it is nonetheless a matter that warrants vigilance.

CONCLUSION

The growth of the Chinese church in and around the Boston area is something to celebrate. Its strength and integrity, and the quality of its network—unified for prayer, for youth and college ministry, and for international missions, among others—stand as a model for other immigrant churches and indeed for other indigenous churches as well. Although the Chinese church is relatively isolated from those around it, its impact is significant. Its unique history in a world educational hub and key center of the early evangelical missions movement has meant mature leadership in a world-wide Chinese church that is relatively young and whose leadership is often relatively untrained. Its extensive growth out of local campus Bible study groups gives it access to a more professional population that poses unique challenges but also unique opportunities. Add in the fact that it has unparalleled opportunities to reach with the necessary care and discretion into mainland China—one of the largest and most receptive populations for evangelical outreach today—and it is clear that the Chinese church in the greater Boston area is poised to play an outsized role in shaping the future of the church world-wide.

_________

by Dan Johnson, Ph.D., and Kaye Cook, Ph.D., both of Gordon College, with T. K. Chuang, Ph.D., former senior pastor, Chinese Bible Church of Greater Boston. This chapter was originally written by T. K. Chuang and published as part of Emmanuel Gospel Center’s New England’s Book of Acts (2007). Extensively updated in 2016 by Dan Johnson and Kaye Cook in conversation with Rev. Dr. Chuang.

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More resources:

Map. For an interactive map of Chinese churches in Greater Boston, click here.

Church listing. For a listing of Chinese churches in Greater Boston, click here.

Greater Boston Chinese Church Listing

About. This listing shows churches in Greater Boston that hold services in Mandarin or Cantonese, or otherwise strongly identify with the region's Chinese population. Last update: March 2017.

Map. For an interactive map of Chinese churches in Greater Boston, click here.

Study. Read a 2016 analysis of the current status of the Chinese church community in Greater Boston, posted here.

Church Directory. You may also be interested in our online Boston Church Directory, with listings for Christian churches in Boston, Brookline, and Cambridge, Massachusetts.

Updates. Help us keep these data current by letting us know about corrections and updates. Write Rudy Mitchell by clicking the Contact EGC button on this page, or call (617) 262-4567 during regular business hours.

Church/Address	Pastor/Phone	Website/Languages Year Founded
Boston Chinese Church of Saving Grace 115 Broadway Boston, MA 02116-5415	Pastor Kai P. Chan (617) 451-1981	http://www.bccsg.org Mandarin, Cantonese, English 1985
Boston Chinese Evangelical Church – Boston Campus 249 Harrison Ave. Boston, MA 02111-1852	Rev. Steven Chin (617) 426-5711	http://www.bcec.net/ Cantonese, English, Mandarin 1961
Boston Chinese Evangelical Church – Newton Campus 218 Walnut Street Newtonville, MA 02460	(617) 243-0100	Cantonese, Mandarin, English 2003
Boston MetroWest Bible Church 511 Newtown Road Littleton, MA 01460	Acting Pastor Elder Mingche Li (978) 486-4598	http://www.bmwbc.org Mandarin, English 2010
Boston Taiwanese Christian Church 210 Herrick Road Newton Centre, MA 02459	Rev. Michael Johnson (781) 710-8039	https://sites.google.com/site/bostontcc Taiwanese, English 1969
Chinese Alliance Church of Boston 74 Pleasant Street Arlington, MA 02476	Dr. Peter K. Ho (781) 646-4071	Cantonese 1982
Chinese Baptist Church of Greater Boston 38 Weston Avenue Quincy, MA 02170	Rev. XiangDong Deng (617) 479-3531	http://www.cbcogb.org/ Mandarin, Cantonese, English 1982
Chinese Bible Church of Greater Boston – Lexington Campus 149 Old Spring St. Lexington, MA 02421	Pastor Caleb K.D. Chang (781) 863-1755	https://www.cbcgb.org/ Mandarin, English 1969
Chinese Bible Church of Greater Boston – City Outreach Ministry 874 Beacon Street Boston, MA 02215	Rev. Dr. JuTa Pan (617) 299-1266	https://www.cbcgb.org/com Mandarin 2010
Chinese Bible Church of Greater Boston – Cross Bridge Congregation 149 Old Spring St. Lexington, MA 02421	Pastor David Eng (781) 863-1755	http://www.crossbridge.life/ English 2016
Chinese Bible Church of Greater Boston – Metro South 2 South Main Street Sharon, MA 02067	Rev. Dr. Wei Jiang (781) 519-9672	http://ccbms.org/ Mandarin, English 2011
Chinese Bible Church of Greater Lowell 197 Littleton Rd #B Chelmsford, MA 01824	Pastor Peter Wu (978) 256-3889	http://cbcgl.org/ Mandarin, Cantonese, English 1989
Chinese Christian Church of Grace 50 Eastern Ave. Malden, MA 02148	Rev. He Rongyao (781) 322-9977	http://maldenchurch.org Mandarin, Cantonese 1993
Chinese Christian Church of New England 1835 Beacon St. Brookline, MA 02445-4206	(617) 232-8652	http://www.cccne.org/ Mandarin, English 1946
Chinese Gospel Church of Massachusetts 60 Turnpike Road Southborough, MA 01772	Pastor Sze Ho Lui (508) 229-2299	http://www.cgcm.org/ Mandarin, Cantonese, English, Taiwanese 1982
Christian Gospel Church in Worcester 43 Belmont Street Worcester, MA 01605	Rev. Daniel Shih (508) 890-8880	http://www.worcestercgc.org Mandarin, English 1999
City Life Church – Chinese Congregation 200 Stuart St. Boston, MA 02116	(617) 482-1800	http://www.citylifecn.org/ Mandarin 2002
Emeth Chapel 29 Montvale Ave. Woburn, MA 01801	Rev. Dr. Tsu-Kung Chuang (978) 256-0887	https://emethchapel.org Mandarin, English 2002
Emmanuel Anglican Church (Chinese) 561 Main St. Melrose, MA 02176	(718) 606-0688	http://www.emmanuelanglican.org/ Cantonese 2014
Episcopal Chinese Boston Ministry 138 Tremont St. Boston, MA 02111-1318	Rev. Canon Connie Ng Lam (617) 482-5800 ext. 202	http://www.stpaulboston.org/ Mandarin 1981
Good Neighbor Chinese Lutheran Church 308 West Squantum St. Quincy, MA 02171	Rev. Ryan Lun (617) 653-3693	https://gnclc.org Cantonese, Mandarin 2013
Greater Boston Chinese Alliance Church 239 N. Beacon Street Brighton, MA 02135	Rev. Frank Chan (617) 254-4039	https://gbcac.net/ Cantonese, English 1986
Greater Boston Christian Mandarin Church 65 Newbury Ave. North Quincy, MA 02171	Rev. Paul Lin (720) 840-0138	http://www.gbcmc.net/ Mandarin, English 2012
Lincoln Park Baptist Church 1450 Washington Street West Newton, MA 02465	Rev. Jie Jiao (857) 231-6904	http://www.lpb-church.org/ 2007 (1865, English congregation)
Quincy Chinese Church of the Nazarene 37 East Elm Ave Quincy, MA 02170	Rev. Sze Ho (Christopher) Lui (617) 471-5899	2003
River of Life Christian Church in Boston 45 Nagog Park Acton, MA 01720	Rev. Jeff Shu (978) 263-6377	http://www.rolccib.org 2006
Saint James the Greater 125 Harrison Ave. Boston, MA 02111	Rev. Peter H. Shen (617) 542-8498	Cantonese, English, Mandarin 1967
Taiwan Presbyterian Church of Greater Boston 14 Collins Road Waban, MA 02468	Rev. David Chin Fang Chen (617) 445-2116	http://www.tpcgb.org Taiwanese 1991
Wollaston Lutheran Church - Chinese Congregation 550 Hancock Street Quincy, MA 02170	Rev. Richard Man Chan Law (617) 773-5482	http://www.wlchurch.org/cm/ Cantonese, English, Mandarin (translation) 1989

New England's Book of Acts

WHAT IS IT?

New England’s Book of Acts is a publication of the Emmanuel Gospel Center (EGC) that captures the stories of how God has been growing his Church among many people groups and ethnic groups in New England.

WHERE IS IT?

An online version of the book is available here.

HOW AND WHY WAS IT WRITTEN?

Intercultural Leadership Consultation 2007

Between 2000 and 2007, EGC collaborated with various church groups and leaders to compile stories, articles, and resources that help tell the story of what God is doing in New England. Then on October 20, 2007, EGC convened the Intercultural Leadership Consultation, a one-day conference to share the stories captured in New England’s Book of Acts. Four hundred leaders from over 45 ethnic and people groups around New England gathered to learn and celebrate. These included Christian leaders who were Puerto Rican, Colombian, Haitian, Brazilian, Czech, Egyptian, Malawian, Ugandan, Ghanaian, Liberian, Indian, Bengali, Indonesian, Filipino, Cambodian, Chinese, Japanese, Korean, Mashpee Wampanoag, and Massachusett Natick Indian. Each participant was given a copy of the book.

WHAT’S NEXT?

Updates. In the ten years since publication, there has been some limited updating and editing to the material, and yet, as time goes by, these organic church systems continue to grow and change, so there are many more stories to be told. As these stories are updated, they will be made available here.

We are currently working on these updates, which will be posted soon. When they are posted, we will add the links:

• The Chinese Churches in Greater Boston

• The Story of the Brazilian Church in Greater Boston

• The Story of the Ethiopian Christian Community in New England

WHAT’S IN THE ORIGINAL BOOK?

Section One

Section One provides an overview of some of the ways God has worked among people who came to Boston and New England and offers a framework to guide our thinking. Research on past revivals and the current Quiet Revival help us gain perspective and look forward to what God will continue to do here. Hopefully, these articles will expand our vision of the Kingdom of God here in New England.

Some of the topics covered in Section One are:

• Seeing the Church with Kingdom Eyes

• What is the Quiet Revival?

• History of Revivalism in New England

• Five Stages of Sustained Revival

Additional helpful resources along this line are:

• Understanding Boston’s Quiet Revival (2013)

• The Quiet Revival: New Immigrants and the Transformation of Christianity in Greater Boston (2014). Basing much of her research on New England’s Book of Acts, Marilynn Johnson, professor of history at Boston College, has written a 28-page paper on the Quiet Revival which was published in Religion and American Culture, Summer 2014, Vol. 24, No. 2. To read it online, click here.

Section Two

Section Two gives examples of how God is at work among the churches of New England. Many of these 24 reports were written by leaders from within the various groups. Others were produced by the Applied Research staff at EGC. This section also includes reports on multicultural churches, international student ministry, and more. Of course not every church or ministry group has been mentioned in this publication. However, there is enough information for users to connect with many various streams, and inspiration to develop stories on those that are not mentioned here. We would love to hear from you if you pursue research on another group among New England’s church streams.

Section Three

Section Three offers a rich selection of articles on topics like leadership development, evangelism, church planting, youth and second generation ministry, diaspora ministry, and social ministries. Some of these selections describe models of ministry in these areas, while others give nuggets of wisdom from experienced leaders. We hope those who also face similar challenges in developing leadership, reaching youth, and meeting other needs, can use these ideas and models.

TAKE ACTION

Questions? If you have questions about New England’s Book of Acts, don’t hesitate to be in touch. Or if you would like to help us continue telling the story of God’s work through the various people streams in New England, we would love to hear from you.

Contact Us

Contact Us

The Story of the Brazilian Church in Greater Boston

The Story of the Brazilian Church in Greater Boston

by Kaye V. Cook, Ph.D. and Sharon Ketcham, Ph.D.

an updated analysis based on work done previously by Pr. Cairo Marques and Pr. Josimar Salum in New England’s Book of Acts, Emmanuel Gospel Center, 2007

Brazilians in New England

About 30% of all Brazilians living in the U.S. reside in New England (approximately 68,197 Brazilians according to the Boston Redevelopment Authority, 2012), and Portuguese is the third most spoken language after English and Spanish in New England (U.S. Census Bureau, 2010). Brazilian churches in the Boston area are strikingly dynamic, and there is significant turnover in pastors as well as attendees, often because individuals go back and forth to Brazil.

What are the strengths and opportunities of the predominant Brazilian-speaking churches in Greater Boston today? Before we answer that question, we need to consider the roots of Boston’s Brazilian church community.

History and Contemporary Context

The history of Brazilian churches in Boston is very much shaped by the context of Brazil. Historically, the dominant religion in Brazil is Catholicism, which was the religion of the Portuguese settlers (Juergensmeyer & Roof, 2012). However, fewer people in Brazil today report being Catholic than in previous generations. Whereas more than 90% of Brazilians reported being Catholic as recently as 1970, 65% reported being Catholic in the 2010 census (PEW, 2013).*

The largest Pentecostal church group in Brazil is the Assemblies of God (Assembleias de Deus) with more than 23 million members (Johnson & Zurlo, 2016). Spiritualist religions, which emphasize reincarnation and communication with the spirits of the dead, are also common. More recently, Protestantism―especially Pentecostalism―has had a major impact with 22% reporting being Protestant as of 2010 (Pew, 2013). The earlier Protestant influence was a result of missionary work and church planting, but most of the major Protestant denominations now have an indigenous presence in the country (Freston, 1999) and today’s Brazilian Protestant church is strikingly indigenous.

Pentecostals in Brazil resist typology because of their rapid growth and diversity. The historical Pentecostals (primarily those growing out of missionary endeavors such as those by the Foursquare Church) emphasize the Holy Spirit, the Spirit’s manifestations in gifts, separation from the world, and a high behavioral code. NeoPentecostals such as participants in the Universal Church of the Kingdom of God, a denomination which was established in 1977, continue to emphasize the Holy Spirit, especially healing and exorcism, and make connections between Christianity, success, and happiness. NeoPentecostals may also move away from a separatist worldview and strict behavioral standards and toward increased cultural integration, and some emphasize prosperity rather than a central focus on Christ and the Bible (Juergensmeyer & Roof, 2012). The movement toward greater cultural integration has opened doors for political activity (Freston, 1999). There is debate however about whether NeoPentecostalism can be reliably distinguished from Pentecostalism (Gedeon Alencar, personal communication, 3 October 2015). Some also suggest that PostPentecostalism is the preferred term for those who operate in a way that is similar to a business, emphasize cultural integration, and bypass the traditional elements of Pentecostalism such as the “central focus on Christ and the Bible,” focusing instead on a prosperity gospel (Juergensmeyer & Roof, 2012, p. 159).

Pentecostals (including NeoPentecostals) comprise 85% of the Protestants in Brazil (Juergensmeyer & Roof, 2012). Five years following the 1906-1909 Azusa Street revivals, the rapid expansion of Pentecostalism reached Brazil through Swedish Baptist missionaries (Chesnut, 1997). Due to urbanization and the growth of the mass media (Freston, 1999), there was simultaneous growth among Pentecostals in the North (Belem) and Southeast (São Paulo) regions. Much of the recent growth in Brazil is accounted for by six denominations, three of which are of Brazilian origin: Brazil for Christ, God Is Love, and the Universal Church of the Kingdom of God (Freston, 1999).** The most rapid recent growth in Brazil among Pentecostals is due to growth in the Foursquare (or Quadrangular) Church, Brazil for Christ, and God Is Love (Juergensmeyer & Roof, 2012).

According to the IBGE Census, in 2010 there were almost 4 million Baptists in Brazil represented by the Brazilian Baptist Convention (affiliated with the U.S. Southern Baptist Convention) and the National Baptist Convention (Renewalist Baptists). In addition, Reformed churches were common such as the Presbyterian Church of Brazil, the Independent Presbyterian Church, and the Renewed Presbyterian Church. Adventists, Lutherans, and Wesleyans were also represented.

Baptists

According to Marques and Salum (2007), Pastor Joel Ferreira was the first Brazilian Minister to start a Portuguese-speaking church in New England. No interviewee knew of an earlier presence. Pastor Ferreira was a member of the National Baptist Church in Brazil and planted a Renewed Baptist Church in Fall River in the early 1980s that grew to about 500 members (Marques & Salum, 2007), also called the LusoAmerican Pentecostal Church. Pastor Joel returned to Brazil in 1991 and later returned to the U.S. where he recently died. Today there are several (perhaps 6-9) churches in Massachusetts that were born from this pioneer church.

Several renewal Baptist church groups exist in New England, including the Shalom Baptist International Community in Somerville led by Pr. Jay Moura and the Igreja Communidade Deus Vivo led by Pr. Aloisio Silva.

American Baptist Churches began a new church-planting movement in Boston in 1991 and planted primarily renewal churches (Marques & Salum, 2007). This movement gained force from 2001 to 2004 when about 20 new Brazilian Portuguese churches were planted in Massachusetts and Rhode Island under the New Church Planting Coordination led by Rev. Lilliana DaValle and Pr. Josimar Salum. This forward movement stalled due to issues of church doctrine. Another group of churches that were established with Baptist connections are the Vida Nova churches including Igreja Batista Vida Nova in Medford (Pr. Jose Faria Costa Jr) and Igreja Batista Vida Nova (Pr. Alexandre Silva).

The Southern Baptists also planted many churches since 1995. There are about 30 of these churches in New England, including the Portuguese Baptist Church in Inman Square, Cambridge (Pr. Silvio Santos), the Celebration Church in Saugus (which was in Malden and Charleston under the direction of church planter Pr. Joe Souza), and the First Brazilian Baptist Church of Greater Boston (also known as the Lovely Church) with Pr. Antonio Marques Ferreira.

Assemblies of God

The first Assembly of God churches in Boston were established by Ouriel de Jesus. He was invited by Pr. Alvacir Marcondes to Somerville in 1985, and under his supervision the Assemblies of God denomination in the U.S. experienced tremendous growth. After September of 2001, Pastor de Jesus said he received a message from God to lead a great revival and began holding revival meetings all over the country and world. Currently, he is the pastor of the World Revival Church in Everett, which now has over 70 congregations throughout the U.S. and in 17 other countries with a membership exceeding 15,000.

Despite Pr. Ouriel’s success at leading revivals and church growth movements, his ministry has been accompanied by a great deal of controversy. As a result, in 2002, the church was expelled from the Assemblies of God denomination in both the U.S. and Brazil. The mother church and those he planted are no longer allowed to call themselves Assemblies of God and instead have taken the name The World Revival Church, later adding “Boston Ministries” (Pinto-Maura & Johnson, 2008). These churches continue to exist under Ouriel’s leadership.

There are 36 Brazilian Assemblies of God churches in Massachusetts, including Igreja Vida Assemblies of God (Pr. Salmon Silva) and Mission Assembly of God (Pr. Joel Assis).

Presbyterians

Several Presbyterian churches are in the Boston area. Christ the King church in Cambridge was established in the early 1980s by Pr. Osni Ferreira, who had a multicultural vision. Several additional Brazilian Presbyterian churches have been planted by this church, including New Life Presbyterian (Framingham), Bethel (Marlboro), and Christ the King (East Boston).

Church of Christ

In 1984, the Church of Christ established the Hisportic Christian Mission (HCM) in East Providence, Rhode Island, led by Rev. Wayne Long with the vision to reach Portuguese-speaking people in New England (Hisportic stands for Portuguese as Hispanic stands for Spanish). In 1990/1991 Rev. Aristones Freitas and Josimar Salum planted the first Brazilian Church in Worcester, Mass. Today there are about 46 churches that have been established through the HCM, of which 26 are in Mass., an additional 10 are in other New England states, and three are in Brazil.

Independent churches. The Foursquare Gospel Church arrived in 1991 and now has several churches throughout New England. These include the Communidade Brazileiro of Framingham, PenteBaptist (Pr. Dimitri Grant) and Malden Portuguese Foursquare Church (Pr. Cairo Marques).

Strengths and Opportunities for the Brazilian Churches in Boston and New England

Strengths

The strengths of the Brazilian churches are many. Some churches have numerous young people, many pastors are committed to preaching the Gospel, and large numbers of lay people who fill these churches take seriously their responsibility to know the Bible and to serve Christ. Brazilians as a group are well-accepted in the community. We heard stories which indicate that this is not always true for individuals, particularly with regard to immigration, but we also saw newspaper articles extolling the benefits that Brazilian churches have brought to the community! Brazilian churches can and often do reach out to contribute to their larger communities.

Nevertheless, there are many challenges, including the language barrier, how immigrants can participate in the larger culture and retain their Brazilian culture, immigration issues, and high levels of turnover among church attendees, in part because of immigration. In a series of interviews conducted in 2015, virtually everyone mentioned the challenge of finding affordable meeting space. Many churches do not have their own buildings, and, if they do, they struggle to maintain them. Renting space is increasingly expensive, and there are often problems parking near urban churches. Difficulties surrounding meeting together, an essential aspect of being a church, results in significant stress in the community.

These churches have other struggles as well. Converting new people to Christ is often hard. There is a need to raise up new pastors, because many pastors have been in the U.S. for several decades. It can be difficult to recruit young people to such a challenging ministry and one focused specifically on the Brazilian community.

Some challenges come from outside the churches and others from within. Networking among Brazilian pastors is challenging even though there are some groups that meet regularly, including BMNET (Brazilian Ministers Network), Brazilian Prayer Network of Boston, and Pastors Fraternal Union in Fall River. When asked during an interview to name the single thing that would be most helpful to them, pastors frequently said that they would like better contact with other Brazilian pastors. Nevertheless, multiple factors can limit opportunities for networking:

• Journeyman pastors work a full-time job in addition to pastoring and lack time for networking.
• Instability in church membership as members return to Brazil contributes to pastor overload and burnout.
• Pastors may compete among themselves for church members.
• The needs of first, second, and third generation immigrants are difficult to navigate. For example, churches struggle with whether to have services in English or maintain evening services as in Brazil versus the American way of holding morning services.

Opportunities

The opportunities for growth and change are many. Among them are these:

1. The Brazilian population in Massachusetts is estimated by the 2005 census to be approximately 84,000 individuals, many of whom are not in church. There is great potential for church growth within (and outside) the Brazilian population.

2. Brazilian churches can get more involved with the local and global realities, e.g., by supporting other church efforts such as limiting human trafficking.

3. They can perhaps better educate their members about the problems with the prosperity gospel, and the financial abuses that are too often perpetrated against church members (including the Ponzi scheme called Telex Free in which some pastors participated).

4. They need to strategize for the future, as more and more of their members speak English and either ask for changes in Brazilian churches, or leave for English-speaking churches.

The Brazilian churches have much to teach the larger community. Church planting appears to be a primary focus for Brazilian Christians and virtually every church visited had either already engaged in church planting or hoped to at some point. Many churches also feel called to send out missionaries. Even though we were unable to get an estimate of the number of missionaries commissioned, anecdotal evidence suggests that there are surprisingly many missionaries from these churches. And finally, at least one of these churches feels called to minister not just in their local community but around the world. In a church community that was itself not financially flush, the church has supported orphanages in Brazil and dug a much needed well in a needy community without a church, while also supporting ministries in Africa. This level of commitment is remarkable and challenging to mainstream American churches.

In conclusion, the size, energy, number of young people, and commitment to church growth in Brazilian churches should inspire the Global Church. The needs are great, and the opportunities are many for serving those engaged in these impressive churches and for ministering together in the larger community.

Endnotes

*Johnson and Zurlo (2016) report approximately 76% Catholics and 28% Protestant. These numbers refer to the percentage of all Brazilians and demonstrate that some Brazilians claim dual affiliation or membership in more than one community of believers. By their estimate, the number of dually affiliated believers is 13% of Brazilians, many of whom claim to be both Protestant and Catholic. Their estimate is based on an effort to provide a more precise estimate than the 2010 census, in part by collecting information from additional sources than the census and in part by allowing individuals to report belonging to more than one religion.

**The remaining three churches are the Assemblies of God, the Four-Square Church, and the Christian Congregation (Freston, 1999).

References

Boston Redevelopment Authority. (2012). New Bostonians 2012. BRA Research Division Analysis.

Chesnut, R. A. (1997). Born Again in Brazil: The Pentecostal Boom in Brazil: The Pentecostal Book and the Pathogens of Poverty. New Brunswick: Rutgers University Press.

Freston, Pl. (Jan-Mar, 1999). “Neo-Pentecostalism in Brazil: Problems of Definition and the Struggle for Hegemony.” Archives de sciences sociales des religions. 44E, No 105, p. 145-162.

IBGE (Institute Brazileiro de Geografia e Estatistica) (2010). Census. http://censo2010.ibge.gov.br/en/ censo-2010 Accessed 6.27.2015.

Johnson, T. M., & Zurlo, G. A. (Eds.) (2016) World Christian Database. Leiden/Boston: Brill. Accessed at worldchristiandatabase.org/wcd on 1 January 2016.

Juergensmeyer, M., & Roof, W. C. (Eds.) (2012). Encyclopedia of Global Religion. Thousand Oaks, CA: Sage Publications.

Marques, C., & Salum, J. (2007). The Church among Brazilians in New England. In R. Mitchell & B. Corcoran (Eds.), New England’s Book of Acts. Boston: Emmanuel Gospel Center.

Pew Research Center (2013). Brazil’s Changing Religious Landscape. http://www.pewforum.org/2013/07/18/brazils-changing-religious-landscape/ Accessed 6.28.2015.

Pinto-Maura, R., & Johnson, R. (2008). Abused God. Maitland FL: Xulon Press.

U.S. Census (2009). ActivitiesUpdate_June09. Accessed on 8.2.2015 from http:// www.henrietta.org/index.php/doccenter/2010-us-census-documents/6-june-2009-census-2010-activities-update/file

This essay updates the story of the Brazilian Church in Greater Boston as told in New England’s Book of Acts (2007), originally published by the Emmanuel Gospel Center in preparation for the October 2007 Intercultural Leadership Consultation. The earlier version was written by Cairo Marques and Josimar Salum, and work on the current document began by talking with them as well as 45 other Brazilian pastors and lay people in the Greater Boston community. Their observations are integrated into the comments above. —Kaye Cook and Sharon Ketcham, February 24, 2016.

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See the original 2007 article on the origins of the Brazilian church movement in New England in New England’s Book of Acts.

Sol's Story: Come to Boston Brother! We Need You!

“In June of 1972, I was discouraged because a year had gone by since I had graduated from seminary, and I hadn’t raised a penny to go back to Haiti, which had been my goal. So after preaching at a church in New York City, two ladies asked me whether they could join my wife and me for a night of prayer. We agreed, and I said, ‘Please ask the Lord to tell me what to do! I heard the call for the ministry, but now I have been trying to raise funds to go to Haiti and I cannot raise any money. If he has something else in mind, let me know.’”

Soliny Védrine was born in L’Asile, Haiti, one of seven children of a tailor, Sauveur Védrine, who, at great financial sacrifice, sent Sol away to school in Port-au-Prince at age 14. Sol eventually graduated from the university with a law degree, married, and came to the U.S. to study at Dallas Theological Seminary. But then, Sol hit an impasse.

“By the time the two ladies left, we were tired and hungry. We were glad we prayed, but we were glad they left! That afternoon, one of the sisters came back and said, ‘We have found the answer to your prayer.’ I wondered, was it Haiti? Miami? The sister said, ‘Boston.’

“‘Boston!’ I said. ‘How do you know?’ She said, ‘Mr. Jean-Pierre, who lives in Boston, just came to spend the weekend with us. And he keeps complaining that Haitians are pouring into Boston by hundreds yet there are no churches. So I tied up his complaint with your request!’

“She put me in contact with Mr. Jean-Pierre, who said, ‘Come to Boston! We need you. Haitians are coming from New York to Boston. You should come, brother. Come!’”

Six months later, Sol and Emmeline obeyed God’s call to go to Boston. There they found two small Christian fellowships serving a rapidly growing population of Haitians. Assuming their full-time job was ministry, Sol and Emmeline began to meet with Haitian families to share the Gospel and their dream about starting a church. But when their first baby was due and they had no money, Sol took a secular job as a welder for eight months and then as a bookkeeper for eleven years, while working many hours developing the church.

Meanwhile, Haitians continued to move to Boston, and by the 1980s, new churches were starting every few months. Marilyn Mason, a missionary with EGC, began to build relationships among the Haitian pastors, and soon recognized that Pastor Sol had a strong vision to see pastors working together for effective, city-wide ministry. She asked Doug Hall, EGC’s director, if he couldn’t find a way to help Sol leave his accounting job to dedicate himself full time to helping grow Haitian churches. Several Haitian leaders said the same thing, so Doug made the call.

“We met for lunch and Doug talked to me about whether I would be willing to leave my accounting job and come by faith to the Gospel Center to begin these connections,” Sol says. “The strange thing was that that was my prayer, too! It was my dream to create a forum where pastors could have fellowship and discuss problems. On November 4, 1985, Sol joined EGC as Minister-at-Large to the Haitian Community.

Today, Boston has the third largest Haitian community outside Haiti, behind Miami and New York City. There are about 200 Haitian churches in New England, with about 60 in Greater Boston supporting a population of over 70,000 Haitians. EGC’s Haitian Ministries International works to encourage and strengthen Haitian pastors in Boston and to facilitate Haitian churches working together to serve others.

Pastor Sol’s work includes counseling and consulting with pastors and ministry leaders in Boston and across the Haitian diaspora; assisting Haitians immigrating to Boston, especially since the earthquake; and organizing evangelistic, discipleship, and training programs that serve the Haitian community in Boston and beyond.

Pastor Sol also teaches seminary classes for emerging Haitian leaders at Gordon-Conwell Theological Seminary’s Boston campus, and he continues to serve as senior pastor of the Boston Missionary Baptist Church, which he and his wife founded in 1972.

by Steve Daman

Mutual Empowerment of Christian Leadership Across Culture

by Bianca Duemling, Intercultural Ministries Intern, Spring 2010

A City Without Walls, the April 2010 Ethnic Ministries Summit in Boston, was a big and joyful event. The seminars and plenary sessions were encouraging for some and challenging for others. But overall, it was a powerful celebration of the diversity and beauty of the Body of Christ. Many people felt that worshipping together was like a glimpse of heaven, a taste of how it will be when all people come together before the throne of God from the North and South, the East and West. 

Such experiences and conferences are indeed important for reminding us of the beauty and power of the Body of Christ, as the reality of everyday relationships is too often far from united or powerful. Cultural misunderstandings, theological controversies, and power issues influence our relationships and encounters between churches of different ethnic backgrounds and denominations.

Having studied and been part of the developing relationships between immigrant and mainline churches in Germany for the past five years, two questions are always in my mind when I am in an intercultural church setting, such as the Summit. First, how can Christians overcome the ethnic segregation in our countries and be role models in living out unity in diversity? And second, how can relationships among cultural groups and churches be transformed from conflict or oppression to equal partnerships?

There are no simple and clear answers to these questions. The relationships are complex. Oppression and conflicts are passed down from history. For that reason, I am not in a position to provide answers, but I want to share my observations and thoughts. Needless to say, these are limited to my own white-Western perspective and so I am open to any disagreement and discussion.

During the Summit, I became aware of a challenge I never saw so clearly before.

There are two kinds of realities in our society, our universities, and our churches. The first reality is that we are in the midst of sweeping demographic changes. North America—but also Western Europe—is becoming more colorful. It is a fact that white, Anglo Americans have been the majority culture for the longest part of America’s history. In just a few decades, the whites will be a minority. This will be true for the society as a whole, but also for the churches. Over the past years, there has been a constant decrease in white Christianity and a continuing increase in the number of churches of people of color and various immigrant churches, the very churches in Boston that have led the Quiet Revival. Additionally, some of the larger suburban churches are rapidly diversifying ethnically.

The second reality is that while white Christians are numerically not a majority anymore, especially in urban areas, they hold disproportionally key leadership roles. Moreover, Anglo American churches have never spent as much money on their buildings, ministries, or staff as nowadays. So far, none of this is new to me, but in my analysis of the situation, I was somehow only focusing on how the dominating culture needs to create space for other cultural expressions of faith and leadership, how we need to foster equal partnerships, to empower leaders among people of color, and to share economic resources and access to power. All of this I am still convinced is crucial. But there is another challenge to it. As the demographic reality shows, there will be a natural change so that in a few years, white Christians will be the minority. It is hard to predict the future, but I sense a danger that there is little shift from oppressive to equal relationships, but our roles are only being interchanged.

Having an isolated white Christian minority in a few years would be really counterproductive as the painful segregation of the Body of Christ might only increase. There is a need for mutual empowerment. As a white Christian, I need to be empowered to be a witness to my people, who are less and less interested in the Gospel. But at the same time, I need to empower non-white Christian leaders, as they have been marginalized and oppressed economically and spiritually for so long. In fighting for equal partnerships instead of only power shifts, we all need to make sure that mistakes and oppressive patterns are never repeated. There is a need in the church for secure space to be able to give constructive criticism and to empower without being oppressive and without being perceived as oppressive. And, moreover, we need to overcome the dichotomized thinking of “them and us,” as we are all one Body, baptized with one Spirit, and we all believe in the one God, the Father of our Lord Jesus Christ.

As I said, there is no simple answer to these challenges. But there is a key, and that key is redemption, reconciliation, and forgiveness. Every member of the Body of Christ must honestly question his or her motivation, and must reflect on how his or her culture has given or denied access to resources and power. We have to ask for forgiveness, but we also need to forgive, as we are already forgiven through the Cross.

Bianca Duemling worked at EGC with Rev. Gregg Detwiler to help prepare for the Ethnic Ministries Summit. After she returns to Germany in May, she will defend her Ph.D. dissertation on “Ethnic Churches in Germany and Integration” at the University of Heidelberg’s Institute for the Study of Christian Social Service. She was introduced to EGC through Together for Berlin, a citywide organization with networking ties to EGC. Besides her involvement in intercultural ministries, she is a founding member of “Stiftung Himmelsfels,” a foundation which fosters cooperation between ethnic churches and trains in the area of second generation youth ministry in Germany.

Guest editorial by Bianca Duemling, Intercultural Ministries Intern, Spring 2010