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.

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Understanding Dorchester: Overview + Resources

Understanding Dorchester: Overview + Resources

By Rudy Mitchell, Senior Researcher

Sometimes divided into North Dorchester and South Dorchester, this massive area of Boston includes many sub-neighborhoods, shown above. Grove Hall, Glover’s Corner, and St. Marks also are sometimes identified as sub-neighborhoods of Dorchester.

Dorchester is Boston’s largest and most populous neighborhood. In fact, Dorchester was a separate town from 1630 until 1870, when it voted to become a part of the city of Boston. If Dorchester’s population was separated from Boston, the community would be the fourth largest city in Massachusetts!

Dorchester reflects the diversity of Boston in its varied churches, people, business centers, buildings, and landscapes. The community has a long and rich history with many significant personalities, including activists Lucy Stone and William Munroe Trotter. Today Dorchester also has a rich mixture of diverse people groups ranging from Cape Verdeans to Hispanics and Vietnamese, as well as Irish, African Americans, and immigrants from the Caribbean.

Caleb McCoy, hip-hop artist and producer for OAK music group, was born and raised in Dorchester, MA. Caleb is also the development manager at EGC in the South End.

"Growing up in Codman Square has been a rich experience for me. So much of my story has been influenced by what this town has to offer. From the danger to the diversity, and everything in between, I take pride in being from Dorchester." - Caleb McCoy

Dorchester today: Top Ten Distinctives 

1. Size  

Dorchester has the largest population of any neighborhood in Boston – 124,489.

2. Immigration  

More than one third of Dorchester’s residents are foreign born (41, 685).

3. Higher Education  

Twenty-five percent of Dorchester residents aged 25 older had bachelor’s degrees or higher, compared with 45% of Boston residents.” This grew from 18% in 2000 to 25% in 2015.

4. Income 

The 2015 median household income for Dorchester was more than $12,000 lower than the Boston median income.

5. Housing  

Dorchester’s population is likely to experience future growth since 1,244 new housing units were approved in  2016 as a part of nearly two million square feet of new building development. Currently another 512 new housing units are approved or in the pipeline at the Boston Planning and Development Agency, including about 700,000 square feet of development in a dozen new projects.

6. Languages  

Dorchester residents speak a variety of languages at home:

• 16,918 residents speak Spanish

• 9,395 residents speak Vietnamese

• 4,045 residents speak Portuguese or Cape Verdean Creole

7. Children and Youth   

Dorchester has 15,841 children age 0 – 9 years and 16,428 young people age 10-19 years, which is significantly higher percentage of children and youth than that of Boston as a whole.

8. Poverty   

The poverty rate for Dorchester is about 23% compared with 21.5% for the city and 11.6% for the state.

9. Elders  

Dorchester has 11,879 residents 65 years and over, which reflects Boston as a whole.

10. Ethnic Diversity  

Dorchester is one of Boston’s more diverse neighborhoods with many Vietnamese, Cape Verdean, African American, Caribbean, White, and Hispanic residents.

Ethnic Makeup of Dorchester, MA

Population over 2012-2017. Source: Boston Planning and Development Agency, Boston in Context: Neighborhoods, January 2017, p. 12.

A BRIEF History of Dorchester

English Puritans  from Dorsett County in the West of England first settled Dorchester in June 1630. The organizer of this group, Rev. John White, and a number of the immigrants were from Dorchester, England.

In the early years these settlers built a church and school along with their homes. Two 17th century homes, the Blake House and the Pierce House, can still be visited in Dorchester.

The large area of the town developed as several village centers with farmlands in between and mills along the Neponset River. After the town agreed to be annexed by Boston in 1870, it experienced rapid growth with real estate developers and rail and streetcar lines proliferating. Triple-deckers housed the growing population, as churches, industries, businesses, and cultural activities grew and thrived.

The population peaked in the mid-twentieth century, and then went through several transitions as African Americans, Cape Verdeans, West Indians, Hispanics, Vietnamese and others moved in to replace earlier residents who had left for the suburbs.  Recently, new churches, businesses, and housing developments have taken root to serve the community.

Baker Chocolate Factory, Dorchester, MA. Photo by Mark N. Belanger, 2009.

Some Dorchester Firsts

• Oldest Congregation The First Parish Church of Dorchester is the oldest congregation in present day Boston.

• First Public School The Mather School, founded in 1639, was the first tax supported, free public elementary school in America.

• First Town Meeting  Dorchester held the first recorded town meeting in American history, on October 8, 1633.

• First Chocolate Dr. James Baker and Irish chocolatier, John Hannon began the first chocolate factory in America in 1764 in Lower Mills, Dorchester. The Baker Chocolate Factory became world famous.

Ashmont Station, Dorchester, MA.

Recommended Resources 

Dorchester TODAY

68 Blocks: Life, Death, Hope in Boston’s Most Troubled Neighborhood. Irons, Meghan E., Akilah Johnson, Maria Cramer, Jenna Russell, and Andrew Ryan.Boston: Boston Globe, 2013.

Reporters living in the neighborhood wrote a series of in-depth articles which were combined into the feature 68 Blocks. 

MyDorchester is an initiative to build civic engagement and social capital in Boston's largest and oldest neighborhood, Dorchester.

MyDorchester: Twitter / MyDorchester: Facebook

Books & Booklets on Dorchester today

Streets of Glory: Church and Community in a Black Urban Neighborhood by Omar McRoberts, 2003. McRoberts studied the relationship between churches and the community in the Four Corners area.

Mitchell, Rudy. Theresa Musante, and Elizabeth Spinney. Geneva-Bowdoin. Boston: Emmanuel Gospel Center, Youth Violence Systems Project, 2009.

Mitchell, Rudy, with Tamecia Jones. Uphams Corner. Boston: Emmanuel Gospel Center, Youth Violence Systems Project, 2008.

Dorchester HISTORY

www.dorchesteratheneum.org is an excellent collection of material on Dorchester history, including maps, pictures and articles.

 

BOOKS on Dorchester History

Sammarco, Anthony Mitchell. Dorchester. 2 vols. Images of America Series. Charleston, S.C.: Arcadia Publishing, 1995, 2000.

The notable people, attractions, houses, churches, and other buildings of each section of Dorchester are covered in turn by this illustrated history using many old photographs.

The second volume has chapters covering the periods before and after Dorchester was annexed to Boston. These sections, like late 19th century county histories, focus on prominent citizens and their houses or businesses. This second volume also illustrates the history and various modes of transportation and the history of Carney Hospital. 

The two volumes give a good visual impression of selected aspects of Dorchester’s past history, but not a coherent and full narrative history of the neighborhood.

Taylor, Earl. Dorchester. Postcard History Series. Charleston, S. C.: Arcadia Publishing, 2005.

Edward Taylor’s Postcard History Series book on Dorchester, also by Arcadia Publishing, is basically the same type of illustrated history, but with a slightly different selection of pictures. 

Sammarco, Anthony Mitchell. Dorchester: A Compendium. Charleston, S.C.: The History Press, 2011.

Unlike Sammarco's other three volumes on featuring historical photos with detailed descriptions, Dorchester: A Compendium is a collection of historical essays.

The first chapter traces the development of various parts of Dorchester while describing early leaders, buildings, and landowners.  Later chapters cover the many interesting men and women who have lived in Dorchester:

• Lucy Stone, abolitionist and women’s rights activist

• William Monroe Trotter, African American civil rights activist who helped found the Niagara Movement, a precursor to the NAACP

• Rose Fitzgerald Kennedy, matriarch of the Kennedy family

• Edward Everett, famous orator

• Theodore White, historian, Pulitzer Prize winner

Sammarco's Dorchester: Then and Now, 2005.

The Then and Now books on Boston neighborhoods compare and contrast photographs of the same scenes and buildings in the past with more current ones. Different sections of this book feature schools, churches, and houses with their many changes.

In the case of Dorchester, many impressive houses and churches of the past have been lost over the years. Blayney Baptist Church, Baker Memorial Church, and Immanuel Baptist Church for example became parking lots. Fortunately, the stately buildings of the First and Second Churches of Dorchester still overlook Meeting House Hill and Codman Square respectively.

Dorchester is still home to many vibrant congregations even though many of them occupy more humble buildings today. To the probing mind, some of these pictures may raise the question, why did these churches grow, decline, and in some cases die?

Warner, Sam Bass, Jr. Streetcar Suburbs: The Process of Growth in Boston (1870-1900). 2nd edition. Cambridge, Mass.: Harvard University Press, 1978.

Streetcar Suburbs is a very insightful study of how the urban systems of transportation (streetcars) and housing interconnected in the rapid growth of Boston neighborhoods like Dorchester, Roxbury and Jamaica Plain.

This book is still relevant in Boston’s new wave of growth because transportation centered housing development is still important and because the book’s discussion of class divisions and inequality continue to be major issues in the city.

Orcutt, William Dana. Good Old Dorchester. A Narrative History of the Town, 1630-1893. Cambridge: John Wilson & Son, University Press, 1893. (Amazon.com)

Dorchester Antiquarian and Historical Society. History of the Town of Dorchester, Massachusetts. Boston: Ebenezer Clapp, Jr., 1859.

What Did You Think?

Beyond Church Walls: What Christian Leaders Can Learn from Movement Chaplains [Interview]

Beyond Church Walls: What Christian Leaders Can Learn from Movement Chaplains [Interview]

by Stacie Mickelson, Director of Applied Research & Consulting

People who profess no faith affiliation, often called "nones”—as in "none of the above"—comprise nearly 23% percent of the U.S.'s adult population. How do we develop meaningful connections with a generation that might never enter a church building? We sat down with anti-racism activist and spiritual director Tracy Bindel to discuss this question.

“How do we develop meaningful connections with a generation that might never enter a church building?”

SM: Can you tell me a little bit about yourself – what you do with your time?

TB: I spend a lot of time bolstering and equipping social justice activists in the Boston area and beyond. I do that through Lenten spiritual direction, and I also run Circles (supportive contemplation-action groups) mostly for young people—Millennials who are engaged in some sort of justice work in the world. 

SM: You use the term ‘Nones’. Can you explain what that is?

TB: It seems to be a word that is quite popular among faithful Millennials. There’s a group of people who are deeply spiritual and longing for deep and faithful community, and they aren’t willing to be affiliated with large institutional religions. 

SM: What is Movement Chaplaincy?

TB: It’s an emergent field. It’s somewhere at the intersection of the multi-faith chaplaincy that you would see in a university and the traditional chaplaincy like in hospitals. It recognizes that people are in the world doing work together and need support—and more dynamic support—to do this work for the long haul.  

At SURJ Boston, when we have meetings, between 3 to 500 people show up. When you have five hundred people anywhere, you need all kinds of support, you don’t just need programming. Conflicts come up. Interpersonal stuff comes up. People don’t know how to navigate bigger questions on race, privilege, etc. Those are actually spiritual questions. 

“[Movement Chaplaincy is] somewhere at the intersection of the multi-faith chaplaincy (that you would see in a university) and traditional chaplaincy (like in hospitals).”

There are a lot of deeply faithful people thinking about, How do we actually shepherd this movement towards health and wellness, as we seek to dismantle systems of injustice?

SM: Are there places for churches to engage in movement chaplaincy?

TB: I think there’s a huge need for churches to follow the leadership of people in movement building work right now. But there’s hesitancy I see. 

I don’t have a lot of criticism of the church. But I think we could be doing more if we would trust that the Spirit is working outside of our walls, and that it’s okay for us to wander out and not be afraid of what could happen. I think the hesitancy I see mostly has to do with fear of “those people”—a separation between spiritual and secular people, which I don’t believe really exists.

TIPS FROM THE FRONT LINES

If you’re interested in learning more about engaging ‘nones’ or getting involved in anti-racism work, Tracy has some practical tips for you:

1. Learn New Spiritual Language.

Listen to the podcast “On Being”, which brings together intersections in spirituality. It will give you the language to access people outside of the spiritual language that you currently have.  

2. Check Your Fear.

Consider what you internally fear in people who don’t have the same values and faith that you do, because God is not afraid of that. Ask yourself: How much of my discomfort is just language translation? Where do I need to learn how to speak a different language to reach and connect genuinely with these people? And where do I fear our differences in values?

3. Support & Learn from Those Doing Frontline Ministry in the 21st Century.

I think most people in the United States know it’s bad to be racist. But most people  don't actually know what it means to live into a practice of anti-racism. Go and find the people who do. I guarantee there are people in your community who are trying, whether that’s through meditation or policy work or legislation. There are different ways people are committed to practicing that value. Go and learn from them—that is applied spirituality.

4. Look For God Already at Work.

If we were to pose the question as, “What do you know about God?” rather than, “Do you know him or not?”, we would enter into a much more dynamic conversation. I just like to put on my curious exploration hat and say, “I wonder where God might be at this meeting? Maybe I’ll go see.”

5. Invest in Church-Based Community Organizers.

Anti-racism work is deeply spiritual. But there are thousands of people outside church walls who are also talking about it, and churches need to be in relationship with them—we need to be more coordinated and connected. Will your congregation support someone to spend dedicated hours each week coordinating with other parts of the movement to do this work well? My really big hope is for churches to hire community organizers to connect and organize congregations around these social issues.

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TRACY BINDEL

Contact Tracy

Contact Tracy

Tracy is an anti-racism activist and spiritual director who describes her work as Movement Chaplaincy, an emergent stream of chaplaincy that supports activists and social justice movement builders. She is a co-founder of Freedom Beyond Whiteness, a nationwide network of contemplative action circles, and she works locally with the Boston chapter of Showing Up for Racial Justice (SURJ), a network of 3500+ people that is comprised of many small issue-based working groups.

How Are We Doing?

High-Rise Gospel Presence: A Case for Neighborhood Chaplains

High-Rise Gospel Presence: A Case for Neighborhood Chaplains

By Steve Daman

In recent blogs, we’ve been talking about Boston’s soon coming population increase and asking how the Church might prepare for that growth. Will some of Boston’s 575 existing churches rise to the challenge and create relational pathways to serve the many new neighborhoods being planned and built in Boston? 

We hope they will, and that church planters will pioneer new congregations among Boston’s newest residents. But can we do more? Might there be other ways to bring the love of Jesus into brand new communities? 

Asking the Right Questions

Dr. Mark Yoon, Chaplain at Boston University and former EGC Board Chairman, starts with a question, not an answer. “The first question that comes to my mind is: who are the people moving into these planned communities? Why are they moving there? What are the driving factors?” 

According to Dr. Yoon, thoughtful community assessment would be the obvious starting point. To launch any new outreach into these neighborhoods will require “serious time and effort to get this right,” he says. “Getting this right” will likely require innovative solutions.

Let’s assume, for example, that a community analysis shows that many of Boston’s newest residents are young, urban professionals. Dr. Paul Grogen, President & CEO of the Boston Foundation, noted recently, “Boston is a haven for young, highly educated people. Boston has the highest concentration of 20-to-34-year-olds of any large city in America, and 65 percent of Boston’s young adults have a bachelor’s degree or higher”, compared with 36 percent nationally.  

If the people moving into these new communities are affluent, educated young people, it is likely that many may be what statisticians are calling nones or dones. 

Nones are people who self-identify as atheists or agnostics, as well as those who say their religion is “nothing in particular.” Pew Research finds nones now make up 23% of U.S. adults, up from 16% in 2007. 

Sociologist Josh Packard defines dones as “people who are disillusioned with church. Though they were committed to the church for years—often as lay leaders—they no longer attend,” he says. “Whether because they’re dissatisfied with the structure, social message, or politics of the institutional church, they’ve decided they are better off without organized religion.”

Adopting New Church-Planting Models

It would seem likely that the dones and nones won’t be looking for a church in Boston—at least not the kind of church they have rejected. 

“To make inroads into these communities,” Dr. Yoon continues, “one’s gospel/missional perspective will be paramount. Most of our church leaders have old church-planting models that focus on certain attractions they roll out.” 

What will be required instead, he says, is a church-planting model “built on vulnerability and surrender, and skill on how to engage, and prayer.” This combination, he feels, although essential for the task, will be “a rare find!”

What, then, might be some non-traditional ideas for establishing a compelling Gospel presence in a brand new, affluent, high-rise neighborhood?

Neighborhood Chaplaincy

What if Christians embed “neighborhood chaplaincies” into emerging communities? Rather than starting with a church, could we start with a brick-and-mortar service center, positioned to help and serve and love in the name of Jesus Christ?

Imagine a church, or a collaborative of churches, sending certified chaplains into new communities to extend grace and life in nontraditional ways to new, young and/or affluent Bostonians. Could this be a way to implant a compelling Gospel presence among this population?

Picture a storefront in sparkling, new retail space—a bright, colorful, inviting and safe space where residents in the same building complex might make first-contact. I envision a go-to place for any question about life or spirit, healing or wholeness, a place where there is no wrong question, where Spirit-filled Christians are ready to listen and offer effective help.

The neighborhood chaplaincy office may serve as a non-denominational pastoral counseling center, offer exploratory Bible classes, and sponsor community-building events. As with workplace chaplains, neighborhood chaplains may serve as spiritually aware social workers, advising residents about such issues as divorce, illness, employment concerns, and such. They may be asked to conduct weddings or funerals for residents. As passionate networkers, they would serve residents by pointing them to local churches, agencies, medical services, and the like.

Community Chaplain Services (CCS) in Ohio provides one intriguing ministry model.  According to their website, CCS “is designed to offer assistance to those in need, serving the spiritual, emotional, physical, social needs of individuals, families, businesses, corporations, schools, and groups in the community.” This ministry grew from a community-based café ministry into a full-service educational resource and pastoral service provider. 

Other than this one example, a quick web survey uncovers little else. Given the ongoing worldwide trend toward increased urbanization, coupled with the biblical mandate to make disciples of all nations, including the urbanized communities, the lack of neighborhood chaplaincy models is surprising. One would think the idea of embedded chaplaincy among the affluent would have taken root by now. 

CURRENT Chaplaincy Models

Certainly, the core idea of chaplaincy has been around a long time and has seen various expressions around the world. One can find chaplaincy venues such as workplace and corporate, hospitals and institutions, prison, military, public safety (serving first responders), recovery ministry chaplains, and more. 

Community chaplaincy in high-crime or low-income neighborhoods is also widespread. Here in Boston, the go-to person for this kind of urban community chaplaincy is Rev. Dr. LeSette Wright, the founder of Peaceseekers, a Boston-based ministry working to cultivate partnerships for preventing violence and promoting God’s peace, and a Senior Chaplain with the International Fellowship of Chaplains. 

Through Peaceseekers and other partners, Rev. Dr. Wright initiated the Greater Boston Community Chaplaincy Collaborative, which has trained over 100 people to serve as community chaplains. Rev. Dr. Wright says their main work is to be a prevention and response team, “quietly serving in diverse places" to provide spiritual and emotional care among New England communities. 

Trained chaplains minister "everywhere from street corners to firehouses to homeless shelters, barber shops, nursing homes, boys’ and girls’ clubs; meeting for spiritual direction with crime victims, lawyers, nurses, police officers, doctors, construction workers, students, children, clergy, etc.”

“We do not have a focus on the affluent or the new high rises,” Rev. Dr. Wright admits. “We do not exclude them, but they have not been a primary focus.”

Who Will Pay For It?

Rev. Dr. Wright says that the biggest challenge she has faced establishing a network of community chaplains in Boston is funding. Some churches and denominations have provided missionary funding for chaplains. She says the interest and openness from the community for this initiative is high, and “with additional funding and administrative support in managing this effort we will continue to grow as a chaplaincy collaborative.”

If Boston were to plant neighborhood chaplaincy programs in new, emerging, affluent districts, funding would still be an issue. 

Rev. Renee Roederer, a community chaplain with the Presbyterian Church in Ann Arbor, Michigan, has been writing about this kind of outreach, asking the same questions. “What if we could call people to serve as chaplains for particular towns and neighborhoods, organizing spiritual life and community connections in uncharted ways?” she writes. “Who will pay for it?” 

Rev. Roederer further considers, “What would be needed, and what obstacles would have to be cleared, in order to create such roles? What if some of our seminarians could serve in this way upon graduation?”

“I’m a realist, knowing it would take a lot of financial support and creativity to form these kinds of roles,” she says, “but the shifts we're seeing in spiritual demographics are already necessitating them.”

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We have more questions than answers! Check out the questions we're asking as we consider fostering a Neighborhood Chaplaincy movement in Boston.

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WHAT DID YOU THINK?

From the Bible Belt to Boston: What God's Doing in New England

From the Bible Belt to Boston: How God’s Moving in New England

by Kathryn Hamilton

Do the numbers lie?

In the most recent “post-Christian” study by Barna Group, a research organization focused on the intersection of faith and culture, Boston ranked 2nd among “The Most Post-Christian Cities in America: 2017.” In fact, eight out of the top 10 are located in the Northeast, five of which are located in New England.

To qualify as “post-Christian” for Barna’s study, individuals had to meet nine or more of Barna’s 16 criteria that indicate “a lack of Christian identity, belief and practice, including, individuals who identify as atheist, have never made a commitment to Jesus, have not attended church in the last year or have not read the Bible in the last week.”

https://www.barna.com/research/post-christian-cities-america-2017/

As I reflect on my two months interning for EGC and prepare to return home to my “Bible-Belt” town in West Texas, I find myself a bit baffled, as my experience has been far from spiritually dry and Godless.

“Saying you’re a Christian in Boston is weighty. There is no cultural norm influencing your religious affiliation. ”

Knowing the Lord was calling me to Boston, it was seeing numbers Barna posted in 2015 that sparked my initial interest – that Boston ranked 4th among the top dechurched cities. However, as I settled into my temporary home in Cambridge and plugged into a local church there, I was in awe of how “Christian” the Christians in the Boston area were.

Cultural Christianity is prominent in my region of Texas. You grow up “Christian,” go to church on a regular basis (or at least on Christian holidays) and hold to what you consider “good Christian morals.” You hear the Gospel preached so much that the meaning numbs and you fall prey to the comfort and ease of day-to-day life.

Let me disclaim, this is a broad generalization. I'm where I am spiritually because of devoted and loving Christian parents and mentors that demonstrated the hands and feet of Jesus. I generalize the culture of the Bible Belt to make the point that saying you’re a Christian in Texas and saying you’re a Christian in Boston can reveal starkly different fruit. Saying you’re a Christian in Boston is weighty. There is no cultural norm influencing your religious affiliation. You’re a Christian because you choose to follow and live for Jesus.

The Christian community that I have found here in Boston is unlike anything I’ve seen or experienced before. The community seen in the early church of Acts is still alive, and, from my experience, flourishing. It’s small but strong.

They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

Acts 2:42-47 has been my Boston.

Where I thought there was going to be nothing but pluralistic, moral relative doctrine, I have found sound, Gospel-oriented teaching. Where I expected to see scattered believers, I have seen great unity. Where I knew social injustices and needs to be present, I saw the church on the front lines. Where I expected to be a lone believer and disheartened by the lack of believers, I’ve been the one nurtured and influenced.

“Where I expected to see scattered believers, I have seen great unity. Where I knew social injustices and needs to be present, I saw the church on the front lines.”

So if Boston Christian community is anything like the early church, the Lord is going to “add to their number daily” those who are being saved.  

I’m sure that Barna’s numbers are accurate, and that Boston is in fact one of the most post-Christian cities in America. But as church planters who come to Boston because of that number partner with and learn from the Christian vitality already here, the fruits of both their labors are multiplying.

Seeds are being sown on good soil in Boston, and a revival is growing roots.

RESPOND

Are you from the Bible Belt? Do you agree? Disagree? Have a different experience? I'd love to hear from you! 

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Contact Kathryn

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About the Author

Kathryn Hamilton is a Summer 2017 Communications BETA at EGC. She graduates in 2018 with an Advertising and Public Relations major from Abilene Christian University. Growing up in the church in Dallas and Abilene, TX, she developed a heart for missions among unreached people groups. After graduation, she plans to work in the non-profit sector or with corporate social responsibility. In Boston, she has enjoyed the diverse culture, the "T", lots and lots of J.P. Licks and, of course, the people. 

Neighborhood Chaplaincy: 8 Open Questions

Neighborhood Chaplaincy: 8 Open Questions

By Steve Daman

Neighborhood Chaplaincy is an innovative approach to ministering the love of Jesus in emerging communities. In High-Rise Gospel Presence: A Case for Neighborhood Chaplains, I share why I believe Boston would benefit from neighborhood chaplains. 

But we have more questions than answers. Here are the major issues we believe will need to be addressed on the way to fostering a Neighborhood Chaplaincy movement in Boston.

1. Culture CHANGES

What shifts in spiritual attitudes and lifestyles are happening with the emerging neighborhood demographics of Boston? How do we as the dynamic Church in this city respond, as we yearn to bring the love and life of Jesus to every Bostonian?

2. BEYOND FIRST CONTACT

If we establish physical space in a new neighborhood, what’s next? Do we plant churches out of that space? Or do we exclusively refer people to existing churches?

3. Online Presence

Is a physical space enough? What kind of web- and social media presence will a neighborhood chaplaincy require in order to generate a flow of people seeking services?

4. Funding

From where might a stream of funding for neighborhood chaplaincy be sustainable?

5. Job Requirements

What would be the duties of a neighborhood chaplain? What about credentials? How and where will neighborhood chaplains be trained and certified? Are local seminaries preparing graduates for nontraditional, outside-the-box, Kingdom-of-God building ministry?  

6. Community Relations

How do we sell this idea to a community development enterprise? Of what value is a neighborhood chaplaincy program to a high-rise development complex? Can it be demonstrated that a spiritually and emotionally healthy neighborhood is a better neighborhood and a neighborhood chaplaincy can produce a healthier community?

7. Recruiting

How will we attract those rare individuals whom Mark Yoon envisions would pursue a contemporary church-planting model “built on vulnerability and surrender, and skill on how to engage, and prayer”?

8. What's Happening Now

Is anyone in the Boston area already doing Neighborhood Chaplaincy, or something similar? Are there leaders or groups regularly praying about it? Has anyone begun work towards such a movement?

TAKE ACTION

Are you interested in joining a follow-up discussion with other Christian leaders on the potential for Neighborhood Chaplaincy in Boston?

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I would like to learn more about Neighborhood Chaplaincy

What Did You Think?

Christianity in Boston 2030: What's The Church's Vision?

Christianity in Boston 2030: What's The Church's Vision?

by Rudy Mitchell and Steve Daman

The City of Boston has released “Imagine Boston 2030,” a comprehensive vision to prepare for an expected population surge by the city’s 400th anniversary in 2030. Can the church articulate a similar vision for what the Kingdom of God could look like in Boston 13 years from now?

“Boston needs dreamers.”

Rev. Ralph Kee, veteran church planter and animator of the Greater Boston Church Planting Collaborative at EGC, thinks Boston needs dreamers. “God has a big dream,” he says, “and people have dreams. When people start to share their dreams, that builds enthusiasm.”

THE TASK AHEAD

Imagine Boston 2030 has articulated goals in the social, economic, cultural, and physical realms. Through the Prophet Jeremiah, God instructed exiled Israelites to “seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.” Urban Christians can seek the prosperity of our city and the success of these goals, finding ways to join in.

At the same time, we have the privilege and mandate to discern together goals and desires God has for our city.

Population growth alone should get our attention. With significant growth in Boston’s population recently and projected into the future, Boston’s churches will need to consider how to expand their outreach and service, as well as replication into new congregations.

Between 2010 and 2030, Boston could add from 84,000 to more than 190,000 new residents. Reaching and serving that many new people would require growing our present churches and planting new ones.

Image from Imagine Boston 2030 draft, p. 19; data source: ACS 1-Year Estimates (2011-2015), U.S. Census Bureau; BPDA Research Department, September 2016

DREAM INNOVATION  

What church solutions would best fit the city in the coming decades? More meeting spaces would be a must—though many new churches may never own a building.

Learn More About Space Sharing: Under One Steeple

“More meeting spaces would be a must—though many new churches may never own a building.”

New churches could take a variety of forms, including small groups, house churches, and cafe churches. Larger traditional churches could meet in a variety of traditional and nontraditional spaces and contexts.

A collaborative of churches could own or rent some multi-use space in Boston’s new neighborhoods. Some developers may already be creating community meeting spaces in new neighborhoods that could be rented by local church groups.

Can we start to envision the possible? What would it take to make the dreams happen?

“Should we convene Christians to talk about Boston 2030,” Ralph Kee asks, “including bankers, architects, real estate agents, construction executives? Can these leaders get together? The city is going to grow. Even what was Suffolk Downs is going to be a mini city. How are we going to get churches there?”

TAKE ACTION

What is your vision for Christianity in Boston in 2030? Would you weigh in by filling out a brief survey? We’d love to hear from you!

Share your Thoughts

Share Your Thoughts

Contact Rudy Mitchell, Senior Researcher, to continue the conversation.

Connect

Contact Rudy Mitchell

Get to know veteran church planter Rev. Ralph Kee and plan to visit the next Greater Boston Church Planting Collaborative gathering.

Top 6 Books For Understanding The South End

Top 6 Books For Understanding The South End

by Rudy Mitchell, Senior Researcher, Applied Research and Consulting

The South End has undergone a dramatic transformation in this generation. Christian leaders in the South End can benefit from these recommended resources for foundational and ongoing learning about this dynamic community.

The books I've selected are not just informative — they also illustrate methods of researching a neighborhood or community. These methods include historical research, biographical research, the use of documents and photographs, interviews, and participant observation. The books also represent different time periods from the 1890s settlement house research to very recent studies. 

Once Upon a Neighborhood: A Timeline and Anecdotal History of the South End of Boston

by Alison Barnet

While Barnet’s history of the South End is not a continuous narrative, it is by far the most detailed study of the neighborhood. The book is arranged chronologically by year, with many years having multiple entries of a paragraph for each fact or anecdote. The history from the 1960s on is especially detailed since the author lived in the South End during that period. This work covers all types of businesses, publications, organizations, and churches. It does an excellent job of covering the rich diversity of groups and individuals which have lived in the South End. Some entries are associated with a founding date or initial activity, but also describe later developments up to the twentieth century. On the other hand anecdotes sometimes also review past history from the associated date. You can dive into this book at any point and find a fascinating mix of people, events and issues from a cross-section of neighborhood life.

Boston’s South End: The Clash of Ideas in a Historic Neighborhood 

by Russ Lopez

The South End is a complex neighborhood which has experienced many waves of change. This is the only full length book to narrate and interpret the overall history of this diverse community. Lopez notes some truth in the standard narrative of the neighborhood rising, declining, and gentrifying, but says the fuller story is more multifaceted and nuanced.  Since this has been a multi-racial, multi-ethnic neighborhood for over 125 years, it offers many lessons in conflict resolution and community organizing for other urban neighborhoods. The chapter on religion in the South End describes several major institutions, but fails to cover some of the largest Protestant churches. Although the book contains occasional factual errors, it is the most comprehensive history of the South End.  

A Block in Time: History of Boston's South End Through a Window on Holyoke Street

by Lynne Potts

See also by the same author, Faces of a Neighborhood: Boston’s South End in the Early Twenty-first Century.

Lynne Potts, a long term resident, writes with flair and adds a personal touch to her concise history of the South End. She also gives those interested in the research process glimpses of her own research methods including trips to archives and libraries as well as detailed first hand observations and interviews. Although the book includes enough general information to understand the neighborhood’s development and trends, its unique contribution is the author’s personal perspectives and experiences woven into the general narrative. The approach of studying a neighborhood beginning with an in-depth look at one typical block works well here because the people, events, and experiences described are representative of the larger neighborhood over the last several decades.

Boston’s South End

by Anthony Mitchell Sammarco

See also by the same author, Boston’s South End: Then and Now.

The Arcadia Images of America Series books are full of historical photos with detailed descriptions and introductions for each of the towns and neighborhoods covered. While these do not give full histories of the communities, they do help the casual reader absorb a visual sense of the history and learn many detailed facts. Photos are organized in chapters about churches, schools, hospitals, businesses, libraries, transportation and other institutions. Many of the photographs show buildings, but quite anumber also include groups of everyday people. By learning about the history of your neighborhood you can join with others interested in history, have common ground for conversations, and gain an understanding of community identity.

Legendary Locals of Boston's South End

by Hope J. Shannon

While a neighborhood like the South End has many historical buildings, its current and past residents are the most interesting and important aspect of what makes it a community. Hope Shannon presents short, illustrated biographies of women and men of the past and recent times who have made significant contributions to the community and wider world. Shannon selects famous, infamous, and everyday people from many walks of life for Legendary Locals. The biographies range from Alexander Graham Bell, Louisa May Alcott, Rev. A.J. Gordon, and Cardinal Richard Cushing to former Mayor James Michael Curley. People who have lived in the South End of Boston over the last several decades will enjoy reading about historical figures and familiar faces, while newer residents and future generations will benefit from the careful research behind all of these biographies.

The City Wilderness: A Settlement Study

by Robert A. Woods, (editor)

In the 1890s the South End House was established as a settlement house, and the residents and associates began living in and researching the neighborhood. This classic book was the result of that research. Although the language and views were shaped by the culture and ideas of that time period, the research opens a window into the lives of South Enders at the turn of the century. The topics covered include history, description of the population, public health, employment, politics, “criminal tendencies,” recreation, the church, education, social agencies and charitable organizations (including an analysis of their methods). The most fascinating elements of the book are three color coded maps indicating for each block, the types of buildings, the nationalities of residents, and the types of employment of the workers. The book can be accessed online at Google books.

Other more specialized books on the South End

South End Character: Speaking Out on Neighborhood Change

by Alison Barnet

While the book Legendary Locals of Boston's South End highlights South Enders who achieved some prominence or fame, in contrast South End Character gives us a window into the lives of the lesser known “old South Enders.” Barnet also contrasts the perspectives and lifestyles of long-time residents and wealthier newcomers. Many of the chapters are reflections and sketches of people and life in the 1960s and 1970s. These short essays originally appeared as columns in the South End News. The look backward is not just a nostalgic reminisce, but an examination of values and issues in a changing neighborhood. Alison Barnet has also written several other books including South End Incident: A True Story.

Faces of a Neighborhood: Boston’s South End in the Early Twenty-first Century

by Lynne Potts

In this second book on the South End, author Lynne Potts interviewed 24 diverse neighborhood residents. The interviews draw out insights on contemporary issues facing people living in the city today. The 24 South Enders included people from different age groups, economic groups, as well as people who were long-time residents and newcomers.

Boston’s South End

by Lauren Prescott

This annotated collection of South End related postcards covers the period from the late 19th century to the mid Twentieth century. This is not a complete history, but it does have extensive notes with its many pictures of South End churches, hospitals, charity organizations, and businesses. For example, the book gives details on Rev. Edgar J. Helms’ development of Morgan Memorial Goodwill Industries, as well as historical notes on the Salvation Army, the Union Rescue Mission, the Woman’s Christian Temperance Union, the YWCA, and the Woman’s Foreign Missionary Society (founded in the South End). Other chapters cover schools and education; hotels and recreation; and businesses and industry.

Villa Victoria: The Transformation of Social Capital in a Boston Barrio

by Mario Luis Small

Villa Victoria has been a national model of community development. This study looks at the relationship of poverty and social capital, finding in Villa Victoria that poorer urban communities are not necessarily lacking in social capital.

Good Neighbors: Gentrifying Diversity in Boston's South End

by Sylvie Tissot, (translated by David Broder and Catherine Romatowski)

A French Marxist’s perspective on gentrification in the South End based on participant observation and interview research in neighborhood associations and networks.

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Report from the 2017 New England City Forum

Report from the 2017 New England City Forum

by Kelly Steinhaus

OVERVIEW

The New England City Forum brought together 103 Christian leaders from across New England to learn from each other, develop deeper relationships, and ultimately increase effective ministry in each of our cities. We met on February 16, 2017 at First Assembly of God in Worcester.

The New England City Forum is sponsored by the Emmanuel Gospel Center (Boston), Vision New England, Greater Things for Greater Boston, and the Luis Palau Organization (who bought us lunch!).

The New England City Forum is linked intentionally with Vision New England’s GO Conference, which this year was February 17 and 18 at the DCU Center in Worcester.

OPENING PRESENTATION

Jeff Bass and Liza Cagua-Koo from the Emmanuel Gospel Center shared a Powerpoint Presentation about the complexity of effective ministry. God’s work in a city is hard to understand because we often don’t see important things, nor do we interpret what we do see effectively. Because different people see things in different ways, and our biases interfere with our seeing and our understanding, we will be more effective in ministry if we can look and interpret together. This points to the importance of strong, diverse relationships within our ministry teams, and across our collaborative networks, as we work together to advance the Gospel in our cities and regions.

CITY PRESENTATIONS

We heard stories from Worcester, MA; Portland, ME;  New London, CT; and Rhode Island.

Here are some highlights of what we learned from the various presentations.

Leaders from Worcester

Worcester, MA

The second-largest city in New England, Worcester is an ethnically, racially, culturally and socio-economically diverse urban center where the church is starting to leverage the strategic opportunities presented by its diverse community.  Although historically a more siloed and isolated city, here Christians are coming together to serve their neighbors.  The Worcester team highlighted collaboration efforts around Christian sober house "Turn The Page" and the work of Worcester Alliance for Refugee Ministry (WARM), which connects urban and suburban churches together to welcome the city's incoming refugee neighbors. In fact, Worcester has the highest number of refugees of any city in Massachusetts.  Ministry efforts in Worcester are undergirded by Kingdom Network of Worcester, which is a strong inter-denominational prayer movement, and John 17:23 pastoral support groups. The group compiled a handout describing an overview of the history of God's work in Worcester, its current challenges and opportunities.

Portland, ME

Portland's presentation highlighted the rising percentage of church attendance: older churches are being revitalized and new churches are being planted. These churches are strengthened through the Mission Maine pastors group which meets monthly to collaborate in mission and fellowship. Ministry in Portland is characterized by strong compassion-based ministry. To address the drug/opioid epidemic, the Root Cellar community center provides after-school programs, food, and clothing. Portland also has a large percentage of immigrants, and the largest number of asylum-seekers in New England. Churches have come together to help the immigrant community through trauma and marriage/family counseling, individual discipleship, language instruction, and legal services. Additionally, a team of street pastors from various churches are sharing the gospel with folks on the street, and they have seen a decrease of 70% of crime in the neighborhoods where they have been serving! 

New London, CT

CityServe eCT is an informal network of churches and ministries united to proclaim the gospel in word and deed through collaboration for prayer, outreach, and service. With a 40-member team of ministry leaders and no paid staff, they have come together for a variety of efforts including: restoring Fulton Park; hosting a CityFest festival in the park (attended by 1,200 with 90 people taking steps of faith); through a "Love 146," training of staff in motels to recognize signs of trafficking and child exploitation; developing a team of police chaplains; and coordinating a multi-church vacation bible school.  Many more joint initiatives are planned for the coming months.  Check out their Powerpoint and Notes to learn more!

Rhode Island:

Inter-church collaboration in Rhode Island began with approximately 100 pastors participating in prayer summits and monthly pastors’ breakfasts. This led to a desire to work together, and the organization Love Rhode Island emerged, which encourages churches to pray for people, to care in practical ways, and to share the good news of Jesus. Love RI held a large citywide gospel festival in 2010 that was attended by over 100 churches. They also began to bring together entire congregations for prayer through People’s Prayer Summits. In 2013, the Summer OFF (Outreach, Friends, and Faith) program developed, which is a vacation bible school on wheels with 13 churches, bible stories, free lunches, and crafts.  Then, in 2016, the Together initiative trained pastors and leaders in servant evangelism, intercession, and church planting. This ministry is now launching “Together we Pray,” 35 churches engaged in 24/7 prayer for the region. Learn more with their Powerpoint and Handout.

TABLE DISCUSSIONS

A key feature of the forum was table discussions, which gave participants a chance to share their perspectives, reflect with other leaders from their cities and together gain deeper insight.  Each presentation concluded with questions for leaders to digest what they are hearing and how it applies to the unique ministry environment in their cities.

In the last part of the day, participants engaged in a large-group processing and sharing exercise to determine the key learnings that were emerging throughout all the cities. Through "flash hexagoning," individuals responded to the question “What have you learned today?” on sticky notes, and then shared these with their table. The table then grouped responses by common themes and chose up to three overarching key learnings to be highlighted for the entire room. Each table's key learnings were written on larger sticky notes, which were then themed on the wall by the large group. Ten key insights emerged, which we used to focus our concluding prayer time for God’s continuing gospel movement throughout New England.

The ten key principles from the forum are stated below, with select, undergirding sticky notes in quotes and additional insights from day-long notetaking at the tables.

LARGE-GROUP LEARNINGS

1. Unified prayer is essential

Praying together is the foundation of a gospel movement, and "precedes an environment of collaboration and love." "Commnunity-based prayer launches community action." It is no surprise that many of the cities with strong Gospel witness also had a strong inter-church prayer network across denominations. Truly, we can’t expect the Holy Spirit to move in our cities without unified prayer. 

2. Leadership and structure is required

"Effective moments require engaged and available leadership." "A structure is needed to capture and accelerate partnerships." Pastors are often the gate-keepers for collaboration; if they don’t know other pastors, then churches won’t work together.  "Training of pastors/leaders" is key. At the same time, we need to restructure the current church system so these initiatives are not entirely placed on the pastor. There is much momentum around training congregation members working in secular fields to disciple people in their occupations to further the kingdom of God. To this end, pastors in Hartford have been discussing a Kingdom in the Workplace conference to help people network across churches vocationally.

3. Know your community

Needs within cities are ever-changing: we must become multidimensional in our thinking and approaches to serve our communities.  Initiatives should be birthed through the assets and needs in the community, so that ministry is transformational rather than transactional.  "Understanding demographics for Gospel impact" by tuning into the "kairos opportunities" presented by who is in or coming to a city--through immigration, refugee resettlement, etc. There is a lot of momentum throughout New England around refugee ministries, and God is bringing us an opportunity to engage the nations through the refugees among us.

4. Be present in your community

A "ministry of presence" is key, and upon this foundation events can be leveraged--we must "prioritize presence over events."  Church leaders are continually seeking to find a good balance between initiating collaborative events and adopting a consistent ministry of presence-- a dynamic that plays out not just when a church engages the community, but also when churches engage each other. All of the great gospel movements are happening outside the four walls of the church.  Leaders in Portland have found that the less church-centric and the more sent out into the neighbors a church can be, the better.

5. Seek to align with what God is doing

Rather than just starting new things, leaders should find things that are already happening and join in, asking “How can we be a part of this?” This curious, open, discovery-oriented approach identifies and celebrates where "God is at work," and enables us to see our ministry within God’s bigger picture.

6. Build trusted relationships

Leaders across New England continually attribute gospel movement to strong, trusting relationships between leaders. God speaks to many people at once - we can only discern what God is doing by being in relationship with one another. Developing authentic relationships that cross traditional boundaries and divisions is also key, but taking time to build trust cuts against our natural proclivity for “productivity.” However, trust-filled relationships make #7 (below) possible, and are also the basis of #8.

7. Unity and collaborative partnerships are needed to tackle complex problems

At least nine cities honed in on the importance of collaboration: collaboration is not just an optional goal for ministry, it is essential for united and effective gospel witness. Cities are complex, and churches miss major opportunities when they do not see secular/governmental organizations as potential allies, rather than obstacles. Boston has seen the incredible value of intentional partnership between churches, community organizations, and social service agencies within small geographic regions of the city. In Portland, church leaders have come together to serve the refugee population and address the drug crisis, complex situations that are too big for any one church to tackle. Leaders in Worcester describe the need for some kind of clearinghouse that brings us together and helps to coordinate our prayer, witness, and service. 

8. Intentional diverse leadership is needed

Churches and ministry efforts are richer when they are diverse because more diversity equals more lenses, resulting in a clearer vision. We need to get outside our cultural and denominational bubbles in order to gain insight on our own stereotypes and biases, so we can see God and others more clearly, as well as our part in what He is doing.  Pursuing diversity in any context (church, leadership, collaboration) needs to be intentional and it is not going to happen naturally.  Churches in Cambridge have found that diversity is built through food, friendship, and giving voice to people at the table.  Who is at the table when something starts often means that the starter group ends up being the decision-makers, so having multiple entry points where new people at the table can co-create, not just "follow," makes functional diversity more likely.

9. We need to engage hard conversations

"Comfort zones are a prison in the growth of God's Kingdom."  Therefore we have to break outside of our comfort zones and pursue hard, vulnerable conversations with those who are different from us, but this isn’t easy.  Working together "disrumpts comfort and process" and we need to anticipate that and press through.  Our "unconscious mental models"-- how we think the world is or how it works-- really matter, and these can be challenged when we work together.  Even with the best intentions, sometimes we can operate counterproductively (for example, through "toxic charity"), and our willingness to engage in hard conversations will determine whether these blindspots can be addressed.  One of the biggest challenges is for churches to create collective long-term change, rather than the tendency to follow the “flavor of the month.”

10. Humility and vulnerability are non-negotiables

We must "learn to communicate with a humble posture."  "Humble, honest relationships must be prioritized."  Like Jesus, we must have the attitude that we came not to be served, but to serve. Our humble approach is something that should stand out about the Christian Church and as we engage one another.  Looking through the lens of our own need/brokenness opens us up to better understand and come alongside others; this shifts how we reach out and understand ministry. In many cases, when partnerships are empowering the community and the local leadership so that they are leading locally, the Church may not get the immediate credit.  (Good thing we have an audience of One.)

PERSONAL REFLECTIONS

Through reflecting and dreaming together, and through fellowship and prayer, a vision for growing the Kingdom of God in New England was expanded and strengthened. Here are some comments from participants:

• “I was surprised that God’s work in New England is fairly common from city to city. The same “city issues” exist everywhere!”

• “Today, I learned the value of accessing as many lenses to view my city as possible, and that building relationships across our differences is worth whatever it costs.”

• “I learned about the need for diversity to be present in our dialogues.”

• “It was inspiring to see what God is doing in our region.”

• “It was cool to see how prayer and John 17 unity is resonating throughout the region.”

• “The flash hexagon activity was a great way to digest the information, and made me think about the art of God’s refracted light.”

• “I learned about the importance of fostering united prayer and authentic relationships with others outside of my normal silos.”

• “I was encouraged to see that there are many in my city who have a heart to come together and see God do a good work!”

NEXT STEPS:

• New London: Leaders in New London were encouraged by Worcester’s model of two churches collaborating to run a sober house together and are exploring implementing this in New London. They are also considering starting a free arts and crafts in the park once/week during the summer.

• Rhode Island: Based on the New England City Forum conversations, leaders in Rhode Island thinking about how to rebrand their movement towards the “Together” terminology, developing a sub-area strategy using the NH Alliance as a model, and continuing to develop the 24/7 prayer network.  

• Connecticut: CityServeeCT is now working to invite more than 100 additional pastors to their monthly meetings and rotate the meeting location between cities.

• Maine: Leaders in Maine are considering implementing a street pastor’s ministry in Lewiston and how they can respond well to immigrants in Portland.

• Hartford: A pastor's luncheon is taking place on March 30th to consider how to foster greater unity and relationship among diverse leaders in the Urban Alliance Network. 

• Worcester: In a follow-up meeting, Worcester church leaders discussed the need for their team to represent the full racial, ethnic, gender and denominational diversity of Worcester. They are also considering how to nurture better church/community collaboration through focused research, a street pastor's ministry, and local school partnerships.



Jamaica Plain's Journey Through Time: History + Resources

Jamaica Plain Over Time: History + Resources

by Rudy Mitchell, Senior Researcher

From progressive education policies in the late 1600s, to the arrival of immigrants and industry in the 1800s, to the establishment of diverse housing projects and churches up to the present day, Jamaica Plain's colorful and action-filled past is worth exploring as part of Boston's unique history.

Some Jamaica Plain Firsts

THEATER  The Footlight Club of Jamaica Plain is the oldest community theater in the country.

ANIMAL WELFARE  In 1868 George Angell published the first magazine on the humane care and welfare of animals, “Our Dumb Animal Friends: We Speak for Those Who Cannot Speak for Themselves.” He was also the founder of the M.S.P.C.A. whose animal hospital is on South Huntington Avenue.

MEDICAL  On Oct. 16, 1846, Dr. John C. Warren, a Jamaica Plain resident, performed the first surgery publicly demonstrating the use of ether on a patient.

Historical Overview

Map of Jamaica Plain showing sub-neighborhoods. Boston Redevelopment Authority, Jamaica Plain District Profile…, Boston, 1979, 5

Boston’s Jamaica Plain neighborhood was a part of the separate town of Roxbury from 1630 until 1851. An influential center of West Roxbury, the town was annexed in 1874 to the city of Boston. Early settlers, like William Curtis who built his house in 1639, were mostly farmers and fruit growers.

The Eliot School was established in 1676 with a grant of land from the Thomas and Ruggles families and later an endowment from Rev. John Eliot, Apostle to the Indians. The donors “stipulated that the school be open to all children, white, black, and Indian.” [1] The current Eliot School building dates to 1832.

The first church in Jamaica Plain, the Third Parish in Roxbury, was established in 1769. Rev. William Gordon, its first pastor, served as chaplain in the Provincial Congress in 1775. 

The Loring-Greenough House was built in 1760 for Joshua Loring, a British Naval Commodore and loyalist appointed to the governor’s council. In 1774 after opposition from his neighbors, Loring fled from his house to join with the British in Boston. The home was later used by Washington's troops as a hospital during the Revolutionary War.

[1] Eugene Green, Jamaica Plain. Boston 200 Neighborhood Series (Boston: Boston 200 Corp., 1976), 7.

Early Infrastructure: Water Supply & Transportation Systems

In 1796 after the Revolutionary War, the Jamaica Plain Aqueduct Company developed an important water supply system from Jamaica Pond to Fort Hill serving Boston’s water needs. The system used gravity flow from the pond through miles of wooden pipes. 

Transportation developments in the 19th century influenced the growth of Jamaica Plain. The Boston and Providence Railroad was constructed through Jamaica Plain in 1834 with a station at Green Street opening in 1841.

By the 1870s horse drawn street cars were serving the growing community, and later electric streetcars took their place. For more insights on the impact of these on neighborhood development see Sam Bass Warner’s book, Streetcar Suburbs.

Early Factories

Also during the late 19th century and early 20th century various factories and 24 breweries were built in Jamaica Plain, mostly in the Heath Street and Stoney Brook areas.

In 1876 the B. F. Sturtevant fan company expanded and moved to Jamaica Plain, and by 1901 it was employing 650 men and manufacturing many products.

The Thomas G. Plant Shoe Company had one of the world’s largest shoe factories on the site of the current Stop and Shop plaza from 1896 to 1976. In the 1920s the Moxie soft drink company developed a factory complex called Moxieland nearby at the site of today’s Bromley Heath Housing Project. In those days Moxie outsold CocaCola.

Iglesia Metodista “San Andres” (St. Andrew’s Methodist Church)

Immigration, Population Growth & Churches

Immigrant groups from Ireland, Germany, Latvia, and other countries contributed to neighborhood growth and provided workers for these industries. 

Several large churches and many smaller ones started up to serve the spiritual needs of the growing population. The German churches included the First German Baptist Church (now River of Life Church), the German Methodist Episcopal Church (now St. Andrew's Methodist), and the German Reformed Christ Church. Other churches started during the 1800s including St. John’s Episcopal (1841), Central Congregational (1853), Boylston Congregational Church (1879), First Baptist (1842), Blessed Sacrament Church (1891), and St. Thomas Aquinas Church (1869).

Jamaica Plan: Population vs. Year

Boston Redevelopment Authority Research Division, Historical Boston in Context: 1970-2000 Decennial Census, Boston: B.R.A., 2015. 2010 information from 2010 U.S. Census, STF 1, B.R.A. Research Division analysis. 1950 and 1960 data from B.R.A., Jamaica Plain Profile, 1988 (boundaries may vary from later boundaries). 2015 data from “Neighborhood Profiles,” August 2017.

Although the population of Jamaica Plain continued to grow during the first half of the 20th century, many of the factories and breweries experienced declines, fires, closures, or relocation. The elevated Orange Line tracks along Washington Street had a negative impact on nearby businesses and residences. The 1930s Depression and later redlining also had negative impacts on housing and housing construction in the community.

An important new development in housing took place with the opening of the Heath Street public housing in 1942 and the Bromley Park housing project in 1954. Although Bromley was opened with some fanfare and tours in 1954, it later developed a variety of problems. 

Primera Iglesia Bautista Hispana was started in 1975.

By the 1960s and 1970s many Spanish speaking immigrants from Cuba, Puerto Rico, and other places were moving into Jamaica Plain. These new residents started many small businesses along Centre Street and Washington Street. 

Spanish speakers also added vitality to the spiritual life of the neighborhood by starting many new churches, including Primera Iglesia de Dios Pentecostal (1969), Iglesia de Dios Pentecostal “Roca de Consolacion” (1969), Iglesia Metodista “San Andres” (1971), Primera Iglesia Bautista Hispana (1975), and Iglesia Comunitaria de Boston (1988).

 While Jamaica Plain’s population was becoming more diverse during the 1960s and 1970s, it was also declining during that period.

Jamaica Plain IN RECENT DECADES: Current & Future Developments

J.P. Licks ice cream shop

In recent decades the elevated Orange Line was taken down. The scars left from demolition for the never-built Southwest Expressway were healed with the Southwest Corridor Park and new building development.

These physical changes along with other improvements have brought renewal in Jamaica Plain. Some older industrial buildings have been renovated, and newer businesses like J.P. Licks (ice cream shop and café) have made Centre Street an attractive and lively neighborhood center.

The future Jackson Square Recreation Center.

Recently, transit-oriented housing developments have sprung up around the Forest Hills MBTA train station. Hundreds of new residential units have been completed or are under way.

The JP/Rox Plan for the Washington Street and Columbus Avenue areas is likely to bring additional changes in the coming years. While Jamaica Plain continues to transition into the future, its beautiful green spaces will keep it true to its nickname as the “Eden of America.”

Map of Jamaica Plain, Boston Planning and Development Agency

Recommended Resources

Green, Eugene. Jamaica Plain. Boston 200 Neighborhood Series. Boston: Boston 200 Corporation, 1976.

This 24 page booklet weaves oral histories together along thematic lines and adds some early history of Jamaica Plain. Pictures and illustrations from many eras enhance the text.

When the interviews were made over 40 years ago, the protests to stop the Southwest Expressway were fresh in people’s minds. This and other issues of those days are brought to life in the oral histories recorded here.

Hirsch, Kathleen. A Home in the Heart of the City: A Woman’s Search for Community. New York: North Point Press, 1998.

Kathleen Hirsch's first-hand account of Jamaica Plain in the 1990s is well-written. The author writes about finding and building community in an urban neighborhood, as well as many perennial concerns like balancing career and parenting.

Although Hirsch encounters and writes about the diverse aspects of Jamaica Plain, her perspective is basically that of a professional from the Back Bay who is trying to connect with the everyday life of a gentrifying neighborhood. Some of her writing explores the spiritual dimension of community, at least in a general way.

She writes, “When I moved here, I didn’t expect that my quest for community would lead me to craftsmen, much less drug dealers or humble Xerox-shop managers, or that a world of Mondays would come to echo the wisdom of the Psalms” (86).

After getting a coffee on Sunday morning at Sorella’s café, she reflects on the meaning of Sabbath rest, “To be at rest is to observe the bones of God’s work through man in the world laid bare. To be at rest is to see with clarified vision. And this vision forces me to contemplate not what I am meant to do with my days in this place on earth, but what I am meant to be. To what, here and now, am I to be faithful” (79)?

Hoffman, Alexander von. Local Attachments: The Making of an Urban American Neighborhood, 1850-1920. Baltimore: The John Hopkins University Press, 1994.

No other book presents such a detailed historical and social analysis of any Boston neighborhood as Hoffman’s Local Attachments does for Jamaica Plain. The author concludes, “if ever we are going to cope with the problems of our cities, we need to understand better the historic neighborhood and how it functioned within the urban system of late nineteenth and early twentieth centuries” (248). 

The book mines many primary sources including church records to develop a full picture of the social networks and civic spirit that composed a strong sense of local community and public culture in this neighborhood. Its historical perspective “traces the dramatic transformation of Jamaica Plain into a modern urban neighborhood” (xxii).

Hoffman explains and documents  how “the most important voluntary institutions in any late nineteenth-century American community, and especially in the historic land of the Puritan, were those connected with religion” (122).

While Jamaica Plain has continued to change significantly in the last twenty years, this book is still essential reading for anyone seeking to understand the neighborhood.

Von Hoffman, Alexander Carl. The Making of the Modern City: The Development of Jamaica Plain, Massachusetts, 1632-1920. Ph. D. dissertation, Harvard University, 1986.

Rogovin, Janice. A Sense of Place/ Tu Barrio: Jamaica Plain People and Where They Live. Translated by Yolanda Rivas. Boston: Mercantile Press, 1981.

The text (in English and Spanish) is by various JP residents, with editing and photos by Janice Rogovin.

Many of the stories bring to life the experiences of residents in the late 1970s up to 1981 as they reflected on community life, their homes, and being forced to move when new people bought the buildings they were living in. The book includes many photos and glimpses into the lives of families who were facing difficult times.

Sammarco, Anthony Mitchell. Jamaica Plain. Images of America Series. Charleston, SC: Arcadia Publishing, 1997. Reissued in 2004.

Topics covered in the chapters of these books include churches, schools, natural features, community service organizations, transportation, early settlers and their estates and houses. Pictures of the early years of the Boston Children’s Museum illustrate the valuable educational role it played in the community.

At one time German groups, clubs, and churches served immigrants working in the neighborhood. Clubs such as the Jamaica Club and the Tuesday Club were once more prominent than today. Churches also sprouted up all over the neighborhood as the population grew. Other important institutions documented with pictures include hospitals such as the Faulkner Hospital and the Veteran’s Administration (VA) Hospital.

If you are curious about the history of the Loring-Greenough House or Curtis Hall or you wonder about the origins of Jamaica Plain names like Spring House and Peter Parley Road, these books will give you brief answers.

Sammarco, Anthony Mitchell. Jamaica Plain: Then & Now. Charleston, SC: Arcadia Publishing, 2003.

The pictures in this volume often repeat the ones in Sammarco’s Images of America book on Jamaica Plain. However, as the title suggests, this work also pairs up old photos with modern photos of more or less the same view.

Whitcomb, Harriet Manning. Annals and Reminiscences of Jamaica Plain. Cambridge, Mass.: The Riverside Press, 1897. 64 pages.

Whitcomb shares many details of pioneering families and their homes in Jamaica Plain. In the process she connects the community to many historical events in Boston and America.

Hay, Ida. Science in the Pleasure Garden: A History of the Arnold Arboretum. Boston: Northeastern University Press, 1995.

This well illustrated and comprehensive work details every aspect of the arboretum and its history. The book touches on both science and history in tracing the development of one of North America’s most important arboretums.

WEB SITES

Remember Jamaica Plain blog – http://rememberjamaicaplain.blogspot.com/

Jamaica Plain Historical Society – www.jphs.org

Hope for Lenox Street: Pastors' Breakfast with the Melnea Cass Network

Hope for Lenox Street: Pastors' Breakfast with the Melnea Cass Network

by Megan Lietz and Jess Mason, Research Associates

The Lenox Street neighborhood in Lower Roxbury is home to many creative and resilient people, but also has a reputation for drug activity and violence. On November 8th, 2016, leaders serving youth in this community met for a simple breakfast with a not-so-simple  purpose — to share insights about how they could together help change Lenox Street’s reputation.

Pastors and community leaders serving in the Lenox Street area consider the appeal of the Melnea Cass Network.

Pastor Rolland Cooper warmly welcomes the MCN to his congregation, Shawmut Community Church.

Nika Elugardo, Director of Applied Research and Consulting at Emmanuel Gospel Center, introduces the work of the Melnea Cass Network to area pastors and community pillars.

Brent Henry of Vibrant Boston shares his passion for youth and tells moving stories about the need and hope in the Lenox Street community.

Sarah Gautier shares her journey of connecting with the Lower Roxbury community through her ministry to youth at Congregation Lion of Judah.

Lauren Thompson of Crosstown Church describes the hopes of a developing church plant to impact the neighborhood youth for Jesus.

Not uncommon in the world of urban ministry and action, this was a gathering during a short window of opportunity in a space that was available. The cozy basement of the Shawmut Community Church, with its well-worn furniture and faithful kitchen, provided a warm environment for this multiracial gathering of 25 leaders ranging in age from their 20’s to their 80’s. Each of these neighborhood youth workers, Christian youth pastors, community leaders and academics had answered an invitation from the Melnea Cass Network (MCN) — a developing network “committed to ending poverty and violence one neighborhood at a time”.

MCN cast the net wide. Whether leaders simply wanted to hear about opportunities to connect or were ready to co-lead the initiative, all would have a place at the table — for egg casseroles and coffee cake that morning, and for shared learning and action in the coming months.  

This was a room full of people who, compelled by the need and opportunity of Lenox Street, wanted to respond. Leaders listened as representatives of CrossTown Church, Congregation Lion of Judah, Vibrant Boston, and host Shawmut Community Church shared their journeys of challenge and hope in reaching out to area youth. The tone of the gathering was casual, but sincere.

Brent Henry, who works with over 150 youth per year in Lower Roxbury, told the story of “Licita”. A straight-A student, her mother worked so many jobs that Licita had to take primary responsibility for raising her brothers and sisters. Henry shared how MCN has connected him to church leaders to support his work.

Lauren Thompson of the CrossTown Church plant recalled her faith family's experience with area youth. She shared their sense of calling as a church to further engage young people in the Lenox community.

In response, bold voices spoke up first to suggest the need to bring the youth into the churches. These leaders implied that if youth could enter a relationship with Jesus and participate in Christian activities, their lives could be transformed. Other voices seemed to prefer going into the community and showing God’s love by serving the tangible needs of youth and families on their own turf. Others, struck by the weight and complexity of the need, asked for an immediate pause. They led the whole room in prayer for “Licita” and youth like her in that moment.

As insights built upon insights throughout the morning, a shared desire emerged. Leaders agreed they wanted to build a resilient social network that can support young people in the Lenox Street community. The question of what such support would look like remained unresolved.

Some leaders left the breakfast enthusiastic and ready to connect further. Others wanted to learn more before committing. Most agreed on the wisdom of further intentional dialogue and collaborative visioning.

MCN has now connected Brent Henry to leaders from 6 of 12 area churches, so that pastors and churches can offer practical support and advocacy for Licita and families like hers.

Take Action

Refer a Friend to MCN

Do You Know Someone Who Would Be Interested in the Melnea Cass Network?

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.

_________

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

About the Melnea Cass Network

Melnea Cass Network—Committed to ending youth poverty and violence one neighborhood at a time.

The Melnea Cass Network is named in loving memory of the tireless South End/Lower Roxbury community and civil rights activist Melnea Cass (1896-1978).

MCN believes that youth can thrive and overcome the systemic problems of their environment if they have a network of social support that addresses physical, vocational, social and spiritual needs. The MCN is working to convene local leaders for shared learning and collaborative action towards that common purpose. MCN's mission is "ending youth poverty and violence one neighborhood at a time."

MCN is a growing collaboration between Emmanuel Gospel Center, Strategy Matters, Black Ministerial Alliance, Boston youth minister-at-large Rev. Mark Scott, and Vibrant Boston.

As a founding member of MCN, EGC’s Applied Research and Consulting team will continue to provide convening and infrastructure support.

Learn About Joining the MCN

Learn About Joining MCN