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?

Avoiding Babel: 5 Tips for Spiritually Healthy Collaborations

Avoiding Babel: 5 Tips for Spiritually Healthy Collaborations

By Jess Mason

Does Christian collaboration move us towards God’s ideal of healthy urban life? If we're working together to accomplish a justice-oriented goal, does that mean we’re honoring God’s will and reflecting Christ’s love together? It depends. We may just be building another Tower of Babel.

For Christian leaders, collaboration minus discernment can add up to idolatry.

Babel as Cautionary Tale

The story of the Tower of Babel is the classic Biblical warning against ill-conceived collaborations. A group of people with a common language work together to build a city with a high tower. This endeavor displeases God, who then confuses their language to hinder their cooperation. Why?

While scholars diverge on the exact sin in the Tower of Babel story, the people appeared to be taking collaborative action without openness or obedience to God. Christian leaders have a part to play in the Church avoiding Babel in Boston.

5 Disciplines for Avoiding a Babel Scenario

1. Beware empowerment for empowerment’s sake.

You have to hand it to the people building Babel—at least they weren’t at war with each other. They were in complete harmony, with plans for a shared urban prosperity. What’s wrong with that? Isn’t that what Boston Christian leaders are working for?

“Collaboration minus discernment can add up to idolatry.”

The problem is that humans alone can't fully envision ultimate urban prosperity.

The people of Babel thought they should build a tower to reach God (Babel means "gate of God"). How could they have predicted God’s solution to the distance between God and humankind? They couldn’t know about the coming of Jesus, the cross, or the indwelling Holy Spirit. But God knew.

I attended the third Woven Consultation on Christian Women in Leadership in June. There the Woven team warned us, the would-be ministry collaborators, against shared empowerment for empowerment’s sake.

Setting a tone of spiritual openness for the day, wise leaders warned us against judging the success of the day merely by the creation of action steps. Instead, the Woven team offered us permission NOT to take action if that’s how the Spirit was leading. Alicia Fenton-Greenaway, the founder of Esther Generation, further shared that real progress for Christians means that real progress for Christians means being comfortable with not knowing the outcome of what the Spirit is accomplishing, yet still committing to the process of advancing the work of the Spirit in our souls, groups, or communities.

If we want the highest vision of human thriving for Boston, we'll want to listen together for God’s guidance on what is needed next.

2. Beware action from anger or fear — favor action inspired by love.

What was the motive for building Babel? Partly, the people didn't want to "be scattered over the earth.” The people may have feared a second flood and wanted to fortify themselves against God’s judgment. Or they may have been putting down roots in rebellion against God's command to multiply and fill the earth.

Whether from fear or anger, the people decided together that Babel was their vision of human thriving. 

“Fear, as well as anger, when we look at them in solitude and quiet, reveal to us how deeply our sense of worth is dependent either on our success in the world or on the opinions of others. We suddenly realize we have become what we do or what others think of us.” - Henri Nouwen”

Anger is powerful—it can energize us away from the status quo. But anger alone isn’t a wise guide to strategic action and can lead to counterproductive reactions. We need Christ’s love—for us and for others—to sustain us through the bumpy journey towards lasting change.

Similarly, fear can be useful—to make us aware of risks. But we need Jesus’ love to balance risk with appropriate courage.

Anger and fear can make us, for example, condemn human trafficking. But Christ’s love and guidance are what sustains the exploitation aftercare program Amirah House through their years of steady trauma care and strategic advocacy to bring about systemic change.

3. Beware obsession with branding.

“Come, let’s build ourselves a city and a tower with its top in the heavens so that we may make a name for ourselves.”

“We can trust God to grow our group’s reputation as far as His purposes require.”

In today's culture, churches and Christian organizations create their brand to be clear with the public about what they stand for. But God has not laid on those teams the responsibility to control how prominent their brand becomes, and at what pace.

I ran a non-profit organization for five years under a tremendous weight of needing to build brand recognition. I can attest to how merciless—and distracting—that burden can be. 

We don’t need to be anxious to "make a name" for our ministry. As we’re clear about what we stand for and diligent in what God has led us to do, we can trust God to grow our group’s reputation as far as His purposes require.

4. Beware celebrating new skills and accomplishments without celebrating growth in Christian character.

The people building Babel were innovators. They developed the technology for bricks, an advancement over stone construction. They had design thinkers with big visions, who could oversee the building of the largest edifice ever conceived.

God didn’t deny their skill or potential—in fact, God declared that nothing would be impossible for them once they set their mind to it.

But nowhere in this story do the people mention developing in character or wisdom. They wanted to grow in size, in prominence, in technology, but not in human maturity or godliness.

My friend Smita Donthamsetty worked for 20 years in Christian microfinance around the world. Her training materials are translated and contextualized into the local cultures of Peru, the Philippines, the Dominican Republic, India, Togo, Mali, and other countries.  

A key factor to the success of her trainings was balancing skill training and character development. Those who participated in her micro-savings groups learned about financial accountability and discipleship simultaneously. They discussed their broken relationship with God and others, and their new hope through Christ, as they explored treating money differently.

Smita admits that progress in those groups happens more slowly than organizations just teaching financial tools. But the balanced groups continue to this day to self-replicate and sustainably transform lives and communities through Christ-centered stewardship and microfinance.

As Christian leaders, we need to affirm that every shared endeavor is an opportunity for spiritual deepening. Foster and celebrate both the spiritual—as well as the concrete—impacts of your work together in the city.

5. Beware brainstorming and decision-making with no discernment practices.

Even when our teams are made entirely of Christians, our brainstorming and decision-making don’t automatically represent God’s priorities. Perfunctory opening prayers to “cover” the process are not enough.

How quickly our hearts can forget, as we develop momentum and build partner agreement, what it means to be a Christian leader. God isn’t calling us to merely guide others in soldiering on for Jesus, reaching out to God in occasional moments of uncertainty or need. Christian leadership nudges others to walk with Jesus continually.

One of the jobs of a Christian leader in a group setting is to create opportunities to listen to the Spirit. Then we can all, as God gives grace, take part in what the Spirit is accomplishing in the city. For example:

• prepare a tone-setting devotional to address your group's human need for a transition into a sacred space

• normalize pausing for prayer, especially when anyone senses the group might be forcing a false clarity before its time.

• foster active stillness—that inner state of self-control that allows us to deliberately listen and honor God instead of just riding group momentum.

• model a group culture of surrender to the Spirit, submitting any assumptions or plans to His greater wisdom.

“As Christians, God is forever our First Stakeholder.”

My supervisor, Stacie, will shamelessly call on Jesus in the middle of a team meeting. In mid-thought, eyes open, she’ll say something like: “So team, here are ten things we could accomplish in the coming month... (Sigh) Dear Jesus. We need your help! Guide us, help us get out of your way, help us hear what’s important to you. We love you, Amen.”  

She makes it normal for us to do that. So she makes it natural for our team to need Jesus—and to include Jesus—in everything.

Shared cooperation with the Spirit is at the very heart of building God’s Kingdom on earth. In nonprofit work, we learn ways to gather input from stakeholders. As Christians, God is forever our First Stakeholder.

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JESS MASON

As a Ministry Innovation Strategist at EGC, Jess enjoys contributing to EGC's effectiveness in serving the Church in Boston. A former licensed minister, Jess is a spiritual director and Christian Formation Chair at her church. She loves to see God’s goodness revealed to and through Christians.

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5 Ways Christians Can Support Refugee Employment & Entrepreneurship

5 Ways Christians Can Support Refugee Employment & Entrepreneurship

By Fargol Dyrud and Kylie Mean, Greater Boston Refugee Ministry

We at the Greater Boston Refugee Ministry have learned that employment is one the toughest issues refugees face in rebuilding their lives in the US. The Christian community has a vital role to play in addressing this widespread challenge.

A church’s extensive social network can provide refugees with connections that can speed up the process of finding a job or starting a business, in some cases by years. Welcoming refugees into our community network can transform their employment and entrepreneurship journey.

REFUGEE VOICES

"Before I got my first job, I was lost and under pressure." - Afghan woman

If you’re interested in making a positive difference in the lives of refugees, pray with your church community about how God may be calling you to engage in refugee employment or entrepreneurship in any of the following ways.

ways you can HELP

“Working with refugees has enhanced my life. It just has!
- Meggaan Ward, Beautiful Day Rhode Island”

1. As a Potential Employer

If you are a hiring manager, or are part of the hiring process, consider hiring a refugee. Their credentials may not look the same as some other candidates, but consider how their skills, experience, and resilient character may benefit your company.

2. As an Advocate

Speak to friends, co-workers, and others in your community about the value of refugees as workers, consumers, and contributors of rich cultural diversity to their neighborhoods. Encourage others to celebrate refugees as gifts to our workplaces, communities, and local economies.

Our Refugee Advocate Toolkit can help you share with others the positive difference refugees make in American communities. Sign up to receive conversation starters, facts & figures, and other resources.

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3. As a Job Search Volunteer

Several organizations in the Greater Boston area support refugee employment and entrepreneurship, and they welcome volunteers to help with résumé-building, mentoring, mock interviews, and job application help.

If you are interested, let us know, and we can help point you towards some options.

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4. As a Community Researcher/Learner

Add to our knowledge of resources available for our refugee neighbors. If you know of an organization that is doing great work in refugee employment or entrepreneurship in the Boston area, share what you know with GBRM. You may also consider serving GBRM as a research intern.

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5. As a Church Community

Each church has different skills they can leverage in addressing the issue of refugee employment and entrepreneurship. Your community of faith can offer:

• access to essential resources and knowledge

• mentoring relationships

• a sense of community and connection

• a space for refugees to soundboard/test business ideas

Refugee Voices

"I think the churches could support refugees in many ways. They could maybe do some more connecting...they could plan some activities, get people together, support them more, get them into the society.” - Karen

God may have also gifted your church in specific ways that you can use to bless refugees looking for a job or hoping to start a business. Does your church have ESL programs, classroom space, members with industry-specific skills, etc.?

GBRM would love to help your church think through what could be your special leverage point within the refugee employment and entrepreneurship system.

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About Internships

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Fargol Dyrud  

Fargol was a 2017 GBRM research associate working in refugee employment/entrepreneurship and refugee housing as a part of her MBA. As an Iranian immigrant whose life has been affected by geopolitical forces, she empathizes with refugees and is passionate about serving them. Fargol leverages her fresh, insider perspective to push the boundaries of the refugee resettlement/recovery field. 

Kylie Mean 

Kylie’s heart for social enterprise, intercultural ministry and hospitality fits well with her role with EGC’s Greater Boston Refugee Ministry. She helps GBRM leadership and ambassadors consider how they can empower refugees and their employers to create transformational employment opportunities.

 

HOW ARE WE DOING?

Refugee Employment & Entrepreneurship: Why It Matters to the Church

Refugee Employment & Entrepreneurship: Why It Matters to the Church

By Fargol Dyrud and Kylie Mean, Greater Boston Refugee Ministry

We are in one the biggest refugee crises in world history. Over 60 million people are currently displaced from their homes and separated from family. As Christians—called by Jesus to care for the stranger—we must contemplate our role in addressing this crisis.

In our work through the Greater Boston Refugee Ministry, we have learned that work is one of the most challenging issues for refugees rebuilding their lives in the US. Lack of prospects for work fosters unhealthy dependencies, stifled potential, and loneliness. Work provides dignity—it’s a path toward economic independence, an opportunity to build capacities, and a place to develop relationships.

“Figures at a glance.” The UN Refugee Agency. Accessed September 1, 2017. http://www.unhcr.org/en-us/figures-at-a-glance.html

The geopolitical forces causing the refugee crisis don’t discriminate by occupation or education. Refugees come to the US with a broad range of skills and experience. Some are doctors, engineers, or other highly skilled professionals. Others come with little formal education, many having survived in refugee camps for significant portions of their lives. All arrive in the US with the same hope—that they will be able to live in safety and build their future.

Studies have shown that refugees and immigrants contribute positively to local economies. In the Franklin County, Ohio, refugees contributed an estimated total $1.6 billion per year to the Columbus Metropolitan Area alone through the combined economic impact of the resettlement agencies, refugee workers, and refugee-owned businesses.

Despite their demonstrated benefit to local economies, refugees face systemic barriers to securing work. Some find employment that fits their gifts and experiences. But many are currently unable to realize their potential in employment or entrepreneurship—they struggle to find a job, remain underemployed, or face significant obstacles in opening a business.

REFUGEE VOICES

"Just think about the change from my previous experience to my current one! I was a UN Investment Specialist, with an office in the Ministry Authority. I had meetings and conferences at the highest levels of Government and with international entities. Here, it’s been so difficult to even find a job—to navigate the employment and recruiting system to get a rare interview, all to find that the only job I can get is a simple job, for little pay, requiring no skill." - Syrian male

Refugee employment/entrepreneurship matters to the church. Here’s why.

1. God has dignified work for all.

God has always intended—starting with the first man and woman—for humanity to steward His creation. Genesis 2:15 says “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” (NIV, emphasis added). As beings made in the image of God, we are designed to engage in fruitful work as a small reflection of God’s creative power.

While God later cursed the man with toilsome labor, work itself was not a curse. God first gave work to humankind in the Garden of Eden—before the Fall—as a blessing and a dignity.

Over time a broad tapestry of occupations has developed as societies have changed. What hasn’t changed is the God-given privilege and call to use the combination of gifts and capacities God has given each of us in regular labor.

Refugee Voices

"Everything is related, and by doing good work, I do the will of God by loving my work, my coworkers, my boss, and everyone I meet. Then when I’m on my way back home, while tired, I’m full of joy and happy to be alive." - Syrian male

2. Work builds dignity and purpose for refugees.

Even if our current job doesn’t match squarely with our talents, work can provide dignity through the opportunity to provide for our families. Earning a living and working towards self-sufficiency is healthy and empowering.

For the refugee, getting their first job in the US provides a family with critical momentum. Earning a solid wage can help provide a necessary boost to get a family out of survival mode. They can then get started on a career ladder or on a path to opening their own business.

As refugees gain the resources to provide for the basic needs of their family, they reclaim more energy to pursue less tangible needs, like connection and relationship. Once able to plan beyond the next month, a family also has space to dream about their own and their children’s future and access the many opportunities and resources this country has to offer.

When our work intersects well with how God has gifted us, we further feel deep satisfaction and joy from being useful, productive, and fully engaged. Frederick Buechner wrote, "The place God calls you to is the place where your deep gladness and the world’s deep hunger meet." Refugees, too, look forward to a job that calls upon their skills, personality, and capacities.

Refugee Voices

"I love being an architect because I've been always interested in designing spaces where people live and socialize in the routine of daily life." - Syrian female

3. Refugees foster mutually transformative relationships in the workplace.

We spend a considerable number of waking hours at work. The work environment provides refugees significant opportunity to build language skills. At the same time, they learn about American culture and develop relationships with members of the community, including employers, coworkers, and customers.  

But workplace cultural learning doesn’t just flow one way. Refugees broaden Americans’ understanding of God’s diverse creation—employers and coworkers benefit from learning about different cultures and backgrounds. Teams with refugees can generate fresh ideas for business growth as they come to learn about a broader landscape of potential customers.

Refugee Voices

"Amidst all this I’ve experienced lots of struggles, and I’ve been humbled. But I’ve also experienced joy and great satisfaction just because I have a job and relationships with my coworkers—I’m happy to see them again every day." - Syrian male

Refugees also model character traits in the workplace that American-born workers rarely possess in the same capacity. The life experience of refugees has engraved into their DNA humbleness, resilience, loyalty, and sense of community that enriches their work relationships.

“Refugees will suddenly be [like], you're their brother, you’re their sister, you’re their family, instantaneously. If you help, if you give a little bit, you get back that much more," says Meggan Ward, Director of Operations and Training, Beautiful Day Rhode Island. 

In fact, we need the strength of character of refugees to remedy parts of our own damaged work cultures. We can all testify that we need more caring employers and work environments, more of a sense of community, and greater loyalty in our modern American workplace. 

Anyone who has worked with refugees has experienced in them a remarkable strength that transforms the workplace dynamic. 

Refugee Voices

"My job has a lot of physical movement, which is very good for my health. We can choose to see the positive side and make it more important than the negative one. This motivates me to do a good job, to do my duty at work the best way that I can." - Syrian male

4. Your Church Can Play a Key Role

We believe the Church is vital to supporting refugees to find sustainable employment or pursue entrepreneurial dreams that would enrich our city.

Any church has the potential to change a refugees’ trajectory on their employment and entrepreneurship journey. How? Your church can become a refugee family’s community network. The Church’s extensive social ties provide refugees with supportive connections that could otherwise take years for them to build in the US.

Each church has different skills they can leverage in addressing the issue of refugee employment and entrepreneurship. Communities of faith can offer (among many other things):

• access to critical resources and knowledge

• a sense of community and connection

• mentoring relationships

• a space for refugees to soundboard or test business ideas

If you’re interested in making a positive difference in the lives of refugees, pray with your church community about how God may be calling you to engage in refugee employment or entrepreneurship.
 

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Interested in refugee employment or entrepreneurship?

ABOUT THE AUTHORs

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Fargol Dyrud

Fargol was a 2017 GBRM research associate working in refugee employment/entrepreneurship and refugee housing as a part of her MBA. As an Iranian immigrant whose life has been affected by geopolitical forces, she empathizes with refugees and is passionate about serving them. Fargol leverages her fresh, insider perspective to push the boundaries of the refugee resettlement/recovery field. 

Kylie Mean

Kylie’s heart for social enterprise, intercultural ministry and hospitality fits well with her role with EGC’s Greater Boston Refugee Ministry. She helps GBRM leadership and ambassadors consider how they can empower refugees and their employers to create transformational employment opportunities.

HOW ARE WE DOING?

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

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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.

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Churches Engaging Race Issues: Not Perfect but Taking Strides

Churches Engaging Race Issues: Not Perfect but Taking Strides

by Casey Lauren Johnson, Summer 2017 BETA Associate with Race & Christian Community

In March, 2017, Megan Lietz, Director of the new Race & Christian Community Initiative at EGC, released a call to action for White evangelicals to engage in issues of race. As we challenge White evangelicals to engage, we also want to celebrate those who are already doing so, and hold them up as an example for others. In this post we highlight the stories of three local congregations engaging in issues of race. We hope they will inspire you—and encourage you to action.

A Church Awakening to RACE ISSUES

River of Life Church, Boston, MA

There was a long, slow build of momentum as River of Life Church—a predominantly White congregation in Jamaica Plain—began to address the issue of not just racial diversity but racial equality. 

It started with the voice of one individual, Ellen Bass, who had been involved with racial reconciliation for some time and wanted to see her congregation join in. Not everyone was on board, but there was enough support within the senior leadership to get some momentum going.  

Their efforts began in earnest about two years ago with the formation of a Racial Equity Team. The team strategized about how best to address the issue of race within their congregation. They began with a four-week seminar series on issues of race for the entire congregation in place of worship services.  

A few months later, River of Life followed up with a training for their leadership. This culminated more recently with a church retreat, where race was one of the topics addressed.

One of the biggest challenges they faced was that people were at different places on their racial awareness journeys. Some people had no idea that racial inequality was still an issue, while others were actively involved in racial justice efforts.  

Emily and Rob Surratt, the leaders of the racial equity team, humbly admit they still have a lot to learn about racial reconciliation. While Rob had a deeper understanding of racial dynamics before taking leadership, Emily felt she didn’t know much, even as she volunteered to lead. In choosing to do so, she wasn’t confident in her own ability to engage issues of race, but was committed to learning more with the support of the community.

“[Emily] wasn’t confident in her own ability to engage issues of race, but was committed to learning more with the support of the community.”

River of Life knows that starting this conversation does not mean they have “arrived.” They want to encourage people by acknowledging that we all have work to do. We can all start where we are and make progress one step at a time.

Though the church views itself at the beginning of a sometimes frustrating and difficult process, they have high hopes for the future. They are eager to see what the Lord will do by his grace.

A Church Responding to Increasing Diversity

Grace Chapel, Multisite in Greater Boston

Grace Chapel—a multi-ethnic, multi-campus church—began addressing its increasingly diverse congregation in 1995. They started with efforts which simply celebrated the diverse expressions of culture within the congregation through luncheons they called the Grace International Fellowship. 

Over the course of years, their efforts grew to include ESOL classes, an International Student Ministry Team, and a Cultural and Urban Awareness Weekend. These ministries not only serve the diverse population within their midst, but also help the rest of the congregation learn from diverse perspectives among them.  

From these efforts, a Multicultural Initiative was created. Goals include recruiting diverse leadership, facilitating healthy multicultural relationships, creating a visible multicultural environment, and a commitment to ongoing education in these areas.  

Grace Chapel recognizes this process as a “marathon and not a sprint.” Creating and committing to these goals has been at times frustratingly slow, but ultimately rewarding.  

Grace Chapel's progress on multicultural issues has continued through a consulting engagement with the Interaction Institute for Social Change. They helped the church not only diversify its leadership, but create systems where people of color and people of non-majority cultures have a space at the table where they can share their voice.  

“Grace Chapel recognizes this process as a “marathon and not a sprint.””

Dana Baker, the Pastor of Social Justice and Multicultural Ministry, celebrates the fact that Grace Chapel has now successfully planted a campus with no majority culture—a distinct accomplishment for churches who wish to reflect the diversity present in the Body of Christ within their congregations. 

Joelinda Johnson, who grew up in the congregation and has served on staff at Grace Chapel, says the church became a completely different place during the years she was away at college from 2007-2012. She saw her church go from having a “pocket of diversity” to having people of color in several areas of leadership. She comments, however, while there are a larger number of people of color serving in lay leadership, there is still a ways to go in hiring staff staff of color. 

Grace Chapel is glad for the work God has done and excited for what he will continue to do as they seek to serve the racially diverse communities of Greater Boston. 

Churches Forming Friendships Across Racial Lines

North River Community Church, Pembroke, MA & People’s Baptist Church, Boston, MA

For pastors Rev. Dr. Wesley Roberts of People’s Baptist Church (a historically Black congregation) and Paul Atwater of North River Community Church (a predominantly White congregation), racial difference was a reality, but not a motivating factor for their relationship. 

An informal connection between the two leaders, while serving on the Congress Committee for Vision New England in 2005, grew into a fruitful “Urban-Suburban Partnership.” They didn’t begin with racial reconciliation in mind—and yet they’ve developed the type of healthy, cross-racial partnership for which many people strive.  

Rather than focusing on their differences, the pastors built their relationship on common ground. They connected over shared theology and values. They united in their shared goal to bring the gospel first to the city then to the ends of the earth. 

In 2010, that goal began to be realized through their congregations teaming up to serve schools in Roxbury. This partnership allowed their congregants unique opportunities to serve the city of Boston while developing friendships across racial lines. 

Both congregations have been able to develop a deep appreciation not only for the strengths, but also for the differences between their congregations. In fact, recognizing and addressing their different approaches to congregational leadership was an integral step in developing their partnership. 

The pastors admit they didn’t know just what they were getting into when their partnership began. But they and their congregations have been mutually blessed. Rev. Dr. Roberts and Pastor Atwater hope to see more partnerships between urban and suburban churches, which they believe can happen when pastors simply get to know and appreciate one another.

LEADER TIP

For church leaders looking to develop relationships with leaders from other churches, Kelly Steinhaus of UniteBoston recommends choosing a leader from another church in the same geographical area as yours. You’ll have common ground (literally) as you reach across a dividing line or two and share your common love for Jesus and your city.

“The pastors built their relationship on common ground.”

One of the most rewarding parts of their relationship has been the realization that friendships created between the two congregations will far outlast any formal partnership. These congregations serve as examples of God meeting people where they are and performing the work of reconciliation in hearts and minds. 

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About Internships

About Internships

Casey Johnson is pursuing a Master of Arts in Religion at Gordon Conwell Theological Seminary, and served as a summer 2017 EGC Intern with the Race and Christian Community Initiative.  She first became interested in racial reconciliation efforts as a result of missions in Tijuana, Mexico, and service at an urban youth organization through the AmeriCorps.  As a White evangelical, she wants to use the unique cross-racial opportunities and relationships she has experienced to help others engage issues of race in meaningful ways.  

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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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Reflections on Charlottesville

Reflections on Charlottesville

Lead Editor Liza Cagua-Koo, Assistant Director of EGC, with contributions from the EGC Team

As a community of Christians who are grieved by the violence in Charlottesville, VA, and what it represents, the Emmanuel Gospel Center humbly offers some reflections in service to the Church and communities of Boston—the city we love, where God has called us to minister.

We urge our brothers and sisters in Christ to denounce the evil of White supremacy (in all its forms) and affirm that all people are created in the image of God. Indeed, it is our hope that all Bostonians regardless of faith will affirm the dignity and value of every person.

Our Lament

We lament the violence and loss of life in Charlottesville, as well as the larger social situation that allowed such a tragedy to arise.

We lament the fear, personal trials, social conditioning, and isolation that leads some to participate in these public expressions of hatred.

We lament the ways these destructive behaviors hurt most Americans—of every background—as they can encourage more private and public expressions of bigotry, ethnocentrism, and the tendency to hoard resources and opportunities out of fear for the well-being of oneself or one's group.

We lament our country’s long and painful history of prioritizing the welfare of one group over another. We long for this legacy to be increasingly less evident so that we might each stand as equals, not just before God, but before police officers, mortgage brokers, and others in positions that can promote or stifle justice for entire communities.

Our Prayers

We pray for each family—in Charlottesville and beyond—that has experienced the pain of racism, whether acutely through a white supremacy rally or in their daily barriers to opportunity. We ask God for healing, resilience, and courage to continue forward in hope, love, and action.

We pray for those who have been deluded by the lie of White supremacy, and especially those who would say they are followers of Jesus. We pray that Jesus would speak to them by his Spirit and through his Body, the Church. May they in Christ experience freedom from lies they believe about themselves and others, the country, and the world. May they by the Holy Spirit see the choices they can yet make to love others as they love themselves.

We have all these same prayers for ourselves. We ask for God's guidance in the choices we will all make in the future to make another Charlottesville less likely.

Our Calling

Indeed what remains now, what has always remained—even if Charlottesville had never occurred—is our daily calling as Christians, individually and corporately, to relate across lines. We have the privilege and calling to offer a redemptive response to pain, fear, violence, and injustice.

The Church has incomparable resources—in God’s Word, the richness of our faith traditions, and the fullness of God’s Spirit—to bear His love and healing presence. If any community has the shared resources to respond to fear with hope, to injustice with change, to hatred with love, it's the Body of Christ.

Let's commit to go beyond our isolated silos of self-protection or short-sighted action. Let's seek God’s wisdom together, and contribute to Christ's restorative work, all by his grace, in step with his Spirit, and in his name. 

ABOUT THE LEad Editor

Jesus captured Liza's heart while at Harvard, and after several years in the private sector leading technology initiatives, she joined urban ministry startup TechMission in 2002. There she launched tech programs and co-directed a youthworker program, all in partnership with local churches. In 2006, Liza joined EGC as senior program director, and has served as assistant director since 2010. A member of Neighborhood Church of Dorchester, Liza learns about growing up in Jesus from being mamá to Jacob & Camila, spouse to Daniel, and daughter to one of the world’s best abuelitas.

Reconciliation in Troubled Times

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

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

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

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

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

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

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

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

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

In the News: Boston Faith Leaders Responding to Charlottesville Violence

Begin with Lament

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

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

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

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

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

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

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

Choose to be Reconcilers

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

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

Study the Realities and Positive Examples

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

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

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

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

Unite Boston

Collaborate Across Lines

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

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

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

• spending time with those outside our fortunate situations

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

• hearing the deep cries and music of the oppressed

• seeing victims become survivors and then confident leaders

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

TAKE ACTION

STOP. REFLECT. PRAY.

• What does our city need from its churches?

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

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

JOIN With A REFLECTION/ACTION GROUP

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

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ABOUT THE AUTHORS

About Rev. Dr. Dean Borgman

About Megan Lietz, STM

WHAT DID YOU THINK?

Christ@Work: An Overview of Faith-Work Integration Ministries

Christ@Work: An Overview of Faith-Work Integration Ministries

By the ARC Team

What’s a Christ@Work Ministry?

Committed Christians want to live into their faith seven days a week, not just during Sunday worship or mid-week groups. Those committed to loving God with all their heart, soul, mind, and strength acknowledge that we spend a majority of our weekly time and energy in our work life.

Christ@Work (C@W) ministries, also known as Faith at Work, Faith-Work Integration, or the more limiting term Marketplace Ministry, help Christians live out their faith through their work: in their workplace relationships, work ethic, and professional impact on the world.

By no means a comprehensive list, this birds-eye view should give you a glimpse of the scope of C@W ministries thriving nationwide today.

Overview of Christ@Work Ministries

1. Ministries to Bless the Christian Worker

Personal Ethics

Christians in skilled professions may face ethical dilemmas and professional challenges for which pastors without specialized knowledge aren’t equipped to offer counsel. These ministries offer literature or seminars on personal ethics. Speciality-specific convenings, such as medical ethics for Christian doctors, help Christians connect their faith to the specialized decisions they face.

Spiritual Care

Work life, like all aspects of life, can be a means of personal transformation and spiritual formation. These ministries offer counsel, chaplaincy, and coaching about spiritual development through work.

Spiritual Practices at Work

Some ministries offer materials or guidance for holding prayer meetings or Bible studies in the workplace. Such gatherings can provide workers otherwise unavailable for church groups opportunities for Christian formation. Such gatherings can also connect Christians in the workplace for mutual support.

Vocational Discernment

Christians with a robust theology of work can pursue the glory of God in anything from janitorial tasks to stock portfolio management. These ministries honor the dignity and theological meaning of the work itself, helping workers discern their gifts and calling, and align their career choices accordingly.

Christian Professional Networking

Skilled workers may find themselves the only Christian in their workplace. These ministries convene Christians in the same field for fellowship and peer support amidst professional or personal challenges to their faith.

2. Ministries to Bless Coworkers and the Company

Workplace Evangelism

What Christians often imagine when they first hear phrases such as Marketplace Ministry or Faith at Work, workplace evangelism-focused ministries help Christians have a positive relational impact on their colleagues. They support Christians working in secular settings to develop respectful and authentic relationships with their co-workers, to reflect God’s love, and to invite spiritual seekers in their sphere of influence towards a saving relationship with Jesus Christ. They may also hold workplace seminars or Bible studies as opportunities for spiritual conversation.

Corporate Ethics and Transformation

An unhealthy corporate culture not only makes life difficult for the employees, but it also undermines the long-term viability of the company. These ministries offer guidance for wisely challenging unhealthy corporate dynamics and taking practical initiative towards a lasting transformation of company values towards just, ethical, sustainable, and humanizing practices for the health of the organization.

3. Ministries To Bless the Community, Culture, and Planet

Professional Excellence Societies

To have a respected voice in the culture, those in artistic and creative professions may wish to hone excellence in their craft. These ministries promote Christian professional skill excellence to inspire and lead culture shift towards godly values, including the progress of their art to the glory of God.

Social Advocacy

Companies and organizations may have a just or unjust impact on human thriving and environmental sustainability, both locally and around the world. Christians are called to be faithful stewards of the earth and advocates for vulnerable populations. These ministries offer social impact analysis and promote social responsibility in company employment, vendor, environmental, and investment practices.

Mobilizing Professional Skill

Vulnerable populations may not have access to much needed but highly skilled services, such as dentistry. These ministries organize the donation of professional skill for under-served people.

Employment Facilitation

For some categories of people, significant barriers exist to securing employment. These ministries promote the God-given dignity of work for all by organizing Christians to offer job opportunities and entrepreneurship support for vulnerable populations, such as minorities, refugees, or those returning from incarceration.

 

WHAT DID YOU THINK?

Emotional Intelligence for Ministry Collaboration

Emotional Intelligence for Ministry Collaboration

By Jess Mason

I sometimes find collaborative work agitating. My temperament enjoys the satisfaction of extended focus, of flowing through tasks in solitude.

But I also find collaboration exciting and hopeful. As a results-focused person, I have to face facts—healthy collaboration yields better outcomes. For me, collaboration means taking part in a greater story, rather than being the hero of a small one.

I don’t mean to imply that all work needs to be done in groups. Focused, solo work has value. In fact, without the depth of individual thought, groupthink can yield outcomes that are driven by personality dynamics instead of shared insight.

But extended solo work can sometimes give a false sense of progress. As well-meaning leaders, we can unknowingly hinder our own goals if we’re not in conversation with other players in the larger system in which we’re working.

Collaboration Requires New Skills

David Stroh reminds us that good systems thinkers engage in "continuous communication" with partners. Communication with partners is usually full of unpredictable challenges, so it can feel surprisingly messy and slow. But the fruits of that communication can yield multiplied benefits.

Connecting well with partners also requires our willingness to be humble. In shared learning, we open ourselves up to ways we’ve been blind—where our efforts might have been ineffective, or even counterproductive. Healthy collaborators foster a gracious environment and celebrate shared learning—from failure and success alike.

Not surprisingly, healthy collaboration requires more emotional effort and social skill than solo work. Fortunately, these skills can be learned. I’d like to share what I’m learning at EGC. Here I explore six social skills relevant to any ministry collaboration.

6 Social Skills for Healthy Ministry Collaboration

1. Prepare to be more gracious than you think you’ll need to be.

At times partners may seem inconsiderate or disrespectful. Assume first that they’re well-intentioned, but unaware, and share your concerns accordingly. Similarly, whenever partners appear hostile, assume first that they are afraid or feeling insecure, and respond with solidarity.

Prepare yourself mentally to be ready to respond to human needs as they surface. While you may capture participant ideas on shared spaces, you may also want to have a private space, paper or electronic, for noting the dynamics you observe, so you can plan to respond when the moment is right.

When someone sounds insistent or repetitive even after their thoughts are captured, use brief, affirming statements, such as “I hear that”. When emotions get more intense, you can say , “I can tell this is important to you”, and reflect back what you’re hearing them say.  

You don’t need to co-opt the entire meeting every time someone expresses an emotion. But making people feel seen, heard, and empowered within the purpose of the meeting is, in fact, the main purpose of meetings.  

When significant issues arise that are beyond the scope of the meeting, make shared plans to follow up at another time.

2. Communicate to learn together, not to perform.

Don’t wonder whether you’re still in a learning phase together—you are. Instead, ask yourself what kind of learning is important now. As David Stroh said, “Learning is a better stance than knowing.”

You may be engaged in learning about the wider system and collaborators’ current efforts. You may have advanced to what strategies are having positive impact, or about the unintended negative consequences of past efforts. Throughout your work you’ll keep learning the quirks of various collaborators and organizations you are working with—what tends to activate vs. shut down certain people in your network.

Don’t be surprised—there’s always more to learn from your partners, and others can expect to continue to learn from you. Mentally prepare yourself before partner meetings with the attitude of a learner.

3. Prepare FOR listening well.

We build trust when others feel heard; we build motivation when people feel empowered. Logistically prepare, both to hear people, and to foster doable actions.

Prepare logistical tools to capture insights, value diverse voices, and display agreed-upon points for action.

If you are not an auditory learner, plan to jot down notes so you can listen well. If you’re the planner for a group time, some version of a mutually visible workspace like a board, a giant post-it (or their electronic analogues) with a designated note-taker is key. If you’re the note taker, try to capture the essence of what you’re hearing, and discipline yourself not to “correct” it in that moment. Follow meetings up with a "What We Learned Together” communication.

A concrete plan for quality listening can transform chaotic time-wasting into sensible empowerment.

4. Practice strategies to calm down.

Interpersonal communication can be powerful, subtle, and complex. If we rush it or force it, we may miss what’s really being shared. If we charge forward in an unchecked adrenaline mode, we may even foster pathological communication by triggering fight, flight, or freeze behavior in others or ourselves.

Some strategies to calm down in shared learning settings include:

• Slow down your words and body.

• Take several long, deep breaths, until you feel a tension release in your body.

• Lower the volume or tone of your voice to invite calm in others.

• If you feel yourself in knee-jerk reaction mode, pause to make a note.

• If you find yourself ruminating on past events, take a moment to focus your mind and senses back in the present moment. Notice the sounds, smells, sights, and sensations in the present moment.

• Acknowledge strong emotions respectfully and appropriately, according to the culture.

• Ask for a group break with a tone of respect for group well-being.

• Thank the group for their time and courage, acknowledging they are taking part in difficult but worthy work.

• Reset your shared goal for the day. Tensions can run high under time pressure. If the group agrees to adjust their expectations, you can finish together with a sense of empowerment.

5. Accept that people wear different hats.

Collaborators are not interchangeable—we each bring a different temperament, set of skills, and scope of concern. See if you recognize any of the following characters in your community:

• She brings information but doesn’t suggest action; he does the reverse.

• He’s a systems thinker and big vision strategist. She holds the group accountable to brass tacks for realistic action in realtime.

• He’s a relational bridge builder, who keeps the entire collaboration sustainable, but doesn't give concrete input.

• She processes information quickly, and may sometimes jump ahead to conclusions; he processes what he’s learning over time and comes back with solid buy-in.

• He contributes by asking thoughtful questions, she by suggesting solutions.

• She’s primarily thinking of the needs of stakeholders in the community, while he’s focused on the needs of the team in the room.

• These two people can put on whatever hat you ask them to, for the purpose of the meeting.

Not everyone needs to weigh in on every part of the conversation. Certainly if there are objections, those need to be heard. But don’t feel the need to get everyone to the same level of understanding and buy-in at every turn. If there are no objections, feel free to move forward as a group.

6. Set achievable expectations for what success looks like.

Prepare the group for this “messier” vision of what healthy consensus on a diverse team looks like. At the beginning of partner meetings, verbally set everyone free from any unhelpful expectations you think they might bring.

Make it a practice to retrain the team’s source of satisfaction. Instead of hoping for everything to go swimmingly, invite people to notice solid, forward momentum amidst real challenges.

With shared expectations, together you’ll be able to recognize and celebrate successful collaboration when it’s happening.

TAKE ACTION

observe a healthy collaboration in action.

Take any opportunity you have to be a participant-observer in a healthy collaboration environment. During and after the experience, make note of how key partners contributed to healthy collaboration.

Disclaimer: We all go astray at times—we all have bad days. So as you observe, don’t focus on judging “troublemakers”. Instead, focus on how healthy collaborators respond to bring the group forward together.

If you have the opportunity for professional development conversation, discuss what you’re learning with your coach or mentor.

FEEL FREE TO Connect with me with questions or comments!

Connect With Jess

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Jess Mason is a former licensed minister and spiritual director. She is currently a ministry innovation strategist in Applied Research & Consulting at EGC, and the chair of Christian Formation at a church in Jamaica Plain. Her passion is to see God’s goodness revealed to and through Christian leaders and pillars in the Boston area.

Why Christian Activists Wait For God

Why Christian Activists Wait for God

by Jess Mason

Christian social activists are a busy bunch. They’re action-oriented, and the world never lacks work for those concerned with the suffering, the marginalized, and the oppressed. But if Christian social activists run on the same steam as everyone else, they’re not actually making Christ’s difference in the world.

At a worship gathering of over 30 EGC leaders and social activists, the worship leader posed the question, “In all that we have going on, what’s the value of waiting for God?” I was moved by the breadth of responses. I felt it such a rare privilege to be in the company of so much gathered wisdom that I wanted to give other Christian leaders in Boston a taste.

I pray that these perspectives encourage you in your waiting for God—possibly the most strategic action we can take to make a lasting difference in the city.

Nika Elugardo, Chief Growth Officer

I feel personally transported to another dimension when I move into a quiet space of recognizing God's presence. In those moments, it's not that I am invited into God's reality, but that I invite myself into an awareness of reality itself.

This deeper awareness seems to unlock the constraints of our physical world and release God—who seems to restrain himself by the very laws he created—to be who he is in this (our) world, where our sin has closed us off to him. It’s in stillness and quiet that new buds of faith flower.

Brian Gearin, EGC Missionary

We wait for God so that we can "be with Him" and know His purposes for each issue we face. I think that He desires us to "know Him" and respond to issues with His guidance.

Liza Cagua-Koo, Assistant Director

I wait for God for the same reasons I ask my kids to wait for me.

First, it's dangerous without me—There's a street to be crossed ahead! Also, I want them to value that staying together is more important than getting something done, or getting there first—No one gets left behind! The importance of togetherness with God can't be overestimated. He waits for us, though we often think we're having to wait for him!

When I am the one having to wait for my kids, when I see how small they are, or how much practice it takes to learn something, I am reminded of how patient and steadfast God is with my own growth. He never leaves me behind. He waits for me.

When I wait on him, I become present to those realities, which in turn fills my tank for being able to wait on others—and be patient with myself—as we all travel this pilgrim road.

Sarah Blumenshine, Co-Director of Greater Boston Refugee Ministry

Waiting puts us in a posture of receiving. God is the main actor, and we act as we receive direction. Waiting trains us to discern his voice. It requires us to back away from our impulses and evaluate, “Is this God leading, or is it me, or something else?"

Caleb McCoy, Development Manager

God is outside of time. Waiting on him helps us to reconnect with the mystery of His timing and submit our plans to his will.

Jeffrey Murray, Director of Operations

Any response or action taken without waiting before God runs the risk of being idolatrous. We are— intentionally or unintentionally—elevating our thought processes and plans above God's intentions.

God's commandment clearly instructs us, “You shall have no other gods before me" (Ex 20:3, Deut 5:7; NIV). To take action (i.e. move, do, respond, etc.) prior to—and thus outside of—seeking God's will is a way of going against his instructions for us.

Jeff Bass, Executive Director

In 1 Kings, Elijah is running from God. God comes to meet him, but not right away. God was not in the wind, the earthquake, or the fire. He came after, quietly. Elijah had to wait to experience him that day.

God's timing is often not our timing. We want things now, but God's plans take time. God called David to be King, and Samuel anointed him. But he didn't get to be king until years later, after Saul was removed. We need to wait if we want to stay connected with God's plans.

Gregg Detwiler - Director of Intercultural Ministries

Waiting on God is a gift from God—it’s rest for our souls.

In God’s presence, we also become more self-aware of our inner world, the broken and darker parts of our being, and our motivations. There we can submit our lives and our plans to God to lay them in his hands, so that we can give him glory for anything good that comes out of our action.

Even youths get tired and weary; even strong young men clumsily stumble. But those who wait for the Lord’s help find renewed strength. They rise up as if they had eagles’ wings. They run without growing weary. They walk without getting tired. - Isaiah 40:30-31 (NET)

Sarah Dunham, Former Director of Abolitionist Network

Waiting on God helps us remember that we are not in control. We need to stop striving, and running around trying to make things happen.

Once we step back and remember who is really in control, then we can really join God in what He is doing. Christian social action is not about a frenzy of doing things for God—it’s knowing God, and allowing him to work in and through us.

Elijah Mickelson, Director of Communications

We see in part, God sees the whole.

RESPOND

The Psalms Vigil

Waiting on God is both healthy and strategic. The Psalms Vigil is a simple, ancient practice that helps focus our hearts with God. I have found the Psalms Vigil to be a powerful form of active waiting on God. The vigil has a simple, three-part rhythm:

1. Read a psalm.

2. Talk or journal to God about any emotions or issues come up in your heart from what you’ve read.

3. Rest in silence for anything else the Holy Spirit may want to do in your heart.

When you feel ready, you can move on to a new psalm, repeating the three-part rhythm with as many different psalms as you like. 

Connect with Jess

Contact Jess Mason

Jess Mason is a former licensed minister and spiritual director. She is currently a ministry innovation strategist in Applied Research & Consulting at EGC, and the chair of Christian Formation at a church in Jamaica Plain. Her passion is to see God’s goodness revealed to and through Christian leaders and pillars in the Boston area.

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! 

Share Your Thoughts

Contact Kathryn

Are you interested in internships with EGC? We have volunteers, interns, associates, and fellows working with us each semester.

Inquire

Inquire about Internships

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?

Inquire

I would like to learn more about Neighborhood Chaplaincy

What Did You Think?

What's Next: My 5 Dreams For Church Planting in Boston

What’s Next: My 5 Dreams for Church Planting in Boston

by Rev. Ralph Kee, Animator, Greater Boston Church Planting Collaborative

Where are we headed as the Church in Boston? What might be some goals, dreams, and potential growth points for the Body of Christ in Boston over the next several decades?

As I’ve engaged with the Boston 2030 initiative, I’ve been giving a lot of thought to what it means for Christians in the next several decades. Here are my dreams about Boston’s church planting future:

Dream #1: Holistic Churches Multiplying Churches

I see Boston filled with Gospel-permeated, holistic churches.

By holistic churches, I mean those that serve the city with the whole Gospel by ministering to the whole person. I think that’s what God dreams and wants for Boston, because that’s what he wants for all his created people. Paul writes, “God has made known to us the mystery of his will,” and his will is “to bring all things together in Christ, both things in the heavens and things on the earth.” (Eph. 1:9,10)

Boston is staged to grow. I moved to a Boston of 641,000 in 1971. By Boston’s 400th birthday in 2030, the population is expected to jump to 724,000 or more. In light of this growth, we at the Greater Boston Church Planting Collaborative have been asking two key questions:  

1.     Where will these new Bostonians live? Whole new neighborhoods are underway to house several thousand people each, all within Boston’s city limits.

Learn More: Where to Plant a Church in Boston: Areas of Growth

2.     Where will these new Bostonians go to church? Will the Church be ready? Who will lead the way to envision new expressions of Church for new Bostonians? The apostolic task of the Church, a leading task from Ephesians 4:11, is to multiply communities of faith—churches multiplying churches. Let’s do it!

Learn More: Multiplying Churches in Boston Now

Dream #2. Both Gentrifiers and Born-Bostonians Playing a Part

I see Gospel-entrenched gentrifiers and neighborhood-based Christian activists together salting the city.

Boston is becoming more and more gentrified. Researchers spot gentrification where census tracts show increases in both home values and in the percentage of adults with bachelor’s degrees. I’ve had to come to terms with the fact that in the neighborhood where I’ve lived for 46 years, I too, am a gentrifier.

Today, gentrifiers include young Christian professionals moving into older neighborhoods all over the city to be salt and light, to love their neighbors, to do Jesus-style thinking and living in that neighborhood. These folks can be “entrenched gentrifiers,” incoming residents who, in their own minds and hearts, want to appreciate and have purposeful “attachment to the local meanings, heritage, history and people” they are now living near.

For example, intentional Christian communities—where several families or singles live together in shared commitment to each other and to their neighbors—are flourishing.

Boston’s "Gospel-entrenched gentrifiers", as I call them, are not pioneers, but reinforcements. They join embedded Kingdom builders—second-, third-, and many-generation Bostonians—Christ-followers who are dreaming big dreams for their neighborhoods.

“Boston’s Gospel-entrenched gentrifiers, as I call them, are not pioneers, but reinforcements.”

One such Kingdom builder is Caleb McCoy, a fourth-generation Dorchester resident and EGC’s Development Manager. Caleb has a homegrown knowledge of and love for the city. He says, “I believe my role in the church is to help make the Gospel relevant and personal to people that may not feel that God’s plan applies to them.”

Caleb’s vision is to use his musical and communications gifts to inspire “a revival of young and middle-aged adults, joined together, exemplifying the Gospel through preaching and the arts.”

I am excited about Caleb’s vision. I have a dream that such neighborhood-based Christian activism will be the engine to drive effective ministry today and tomorrow.

Dream #3. Relevant, Hands-On Ministry of Reconciliation

I see today’s Boston’s Kingdom citizens reconnecting what has been severed by sin.

I am dreaming that Boston’s visionary, prophetic Christians will, with God-inspired imagination, help build new communities of faith. These newly imagined churches will demonstrate the Kingdom of God in today’s urban context.

The prophetic task, as I see it, is to cast a vision for a redeemed creation. Empowered by the Spirit of God, today’s prophets can work to reconnect what was disconnected by sin.

When sin entered the world, it entered the whole world—not just the human heart, but the very heart of the created order. Original sin instantly caused four original schisms, (Learn More: The Prophetic Task):

• humanity separated from God

• humanity separated from the created order

• man separated from woman

• people separated from people

What is to be done about these painful schisms? Thankfully, they are all resolved in Christ, as we the Church fulfill the prophetic task! We proclaim the Kingdom of God, and partner with God in his work of connecting, redeeming, healing, and bringing Kingdom-of-God life and peace to every facet of Boston.

Consider the refugees coming to Boston today. What will they find? Will they experience more schism in their torn lives? Or will some neighborhood church in Boston welcome them, embrace them as valued people loved by God, and begin to effectively reverse the curse of schisms in their lives by loving them well? (Learn more: Greater Boston Refugee Ministry).

And if some Boston residents were to observe Christians living in their neighborhood, reversing the curses of the four schisms, would these observers not be more ready to listen to the spoken Gospel message?

Dream #4: The Good News Proclaimed in Boston’s Heart Languages

I believe God is calling evangelists to speak the Gospel in the languages of Boston.

I want to see Boston gifted with many evangelists, men and women who can speak and live out the Gospel in the languages of Boston’s old-timers, of second- and third-generation Southies, or Townies, or Dorchesterites. Who will speak the Gospel to:

• the retired men of South Boston who hang at the coffee shop every day?

• the women who gather at Ramirez Grocery or Rossi Market?

• the generations of men and boys who gather at the corner barbershop?

• the freshmen or grad students at BU or BC or MIT?

• those who speak the 100+ languages of newcomers arriving from the four corners of the earth?

We know the Gospel is two handed: word and deed. We need to do both: preach the Word and do the Gospel.

Today particularly, we need to be careful not to focus only on meeting basic needs and neglect preaching. One follows the other. After neighborhoods see the Gospel in action, I think they will be more ready to have someone fully explain it to them and invite them to believe in Jesus themselves. Show and tell.

Who of those already living in Boston are called to evangelistic preaching in Boston specifically? Who yearns to spend their lives preaching the Gospel in Boston? Do you?

In Romans, Paul asked, “And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent? As it is written: ‘How beautiful are the feet of those who bring good news!’” (Rom. 10:14,15)

Dream #5. Church Planters Collaborating Closely

I want to see church planters in Boston thinking of themselves as players on a Boston-wide team.

The Greater Boston Church Planting Collaborative started gathering in 2000, and we chose the word “collaborative” intentionally. In the Book of Acts, the story of early church planting, we see nothing but collaborative ministry efforts. One church, one basic team, one overarching goal everyone shared and worked toward—that’s the Acts of the Apostles.

Collaboration is basic to church planting—and so it should be in Boston. I want to see Boston’s church planters meeting face to face, setting shared goals, being mutually accountable and passionately focused.

I imagine church planters setting Boston-wide church-growth and church-planting goals collaboratively. I envision shared strategies to cover ground and to plan over time—setting 6-month, 12-month, 2-year, and 15-year goals.

“How long will it take you to build the wall, Nehemiah?” King Artaxerxes asked (Neh 2:6). Nehemiah, a slave in a foreign land under a tyrant, was the last person in a position to guarantee any purpose-driven time goals. But he did tell Artaxerxes a time goal, because he had to. And they met it—the collaboration of faithful residents working side by side in Jerusalem finished the wall in fifty-two days!

Let’s collaborate, set some prayerful goals, and see the work get done!

To see the full-length article, click here: I’m Dreaming About Boston’s Future—Are You?

TAKE ACTION

So those are my five big church planting dreams for Boston. What do you think? Are you dreaming with me? Dream big! When we get some more ideas, we’ll share them in a future post. Send me an email—I would love to hear from you.

Email Ralph

Email Ralph

Are you a church planter? I invite you to join us at the Greater Boston Church Planting Collaborative!

Ralph Kee came to Boston in 1971 to help plant a church emerging out of the Emmanuel Gospel Center’s neighborhood outreach. Starting churches became his clear, lifelong calling. He has since been involved in launching or revitalizing dozens of churches in and around Boston. In 2000, Ralph started the Greater Boston Church Planting Collaborative, a peer mentoring fellowship to encourage and equip church planters. Today he spends time mentoring church planters, mostly one-on-one, usually over coffee.