MULTIETHNIC & “It’s… impossible to grow a multiethnic church without having multiethnic leadership in place first”

“(Bob) Whitesel agrees that diverse leadership is a crucial point,

‘Oftentimes, the dominant culture will have a tendency to try and run a multicultural church,’ he said. ‘We teach in this book about shared leadership. It’s almost impossible to grow a multiethnic church without having multiethnic leadership in place first. You have to include these people and their voices in the decision-making process before you make structural change’.”

From “Move to multiethnicity is not easy, but worth it” by Emily Snell, United Methodist Interpreter Magazine (n.d.), retrieved from http://www.interpretermagazine.org/topics/move-to-multiethnicity-is-not-easy-but-worth-it

MULTIETHNIC & Move to multiethnicity is not easy, but worth it #UMCIntrepreterMagazine

“Three congregations share learnings”
By Emily Snell

“If heaven is not segregated, why on earth is the church?”The work of Mark DeYmaz inspired the Rev. In-Yong Lee to challenge her congregants to think about this question.

Lee is pastor of Cokesbury United Methodist Church in Charlotte, North Carolina. Her church has been striving to become a more multiethnic congregation.

In the early stages of its renewed emphasis on diversity, Lee said Cokesbury hosted small groups, which intentionally met outside of the church building, to discuss The Multi-Ethnic Christian Life Primer (Mosaix) by DeYmaz, who is a pastor, author and leader on multiethnic ministry.

This was important in “challenging our preconceived notions about race and pushing us to the higher level of cross-cultural competence,” Lee said.

Change consultants often cite Garfield Memorial United Methodist Church in Cleveland as an example of a successful multicultural body. The Rev. Chip Freed said the church views its multiethnicity as “a faithful commitment to the great commission, to go and make disciples of all nations, not just some nations.

“We’re really serious about reaching non-church people. Non-church people live in diverse environments. It’s only church people who live in segregated environments.”

For Freed, the church’s multiethnic identity is about “presenting a credible witness to the gospel.”

“If we want to be relevant, if we want to connect with a growing new generation of people, we need to commit to this, or people will write us off as irrelevant,” he said.

In 2011, the Rev. DeAndre Johnson began serving as pastor of music and worship at Westbury United Methodist Church in Houston — another congregation focused on reaching diverse people.

As Westbury saw its neighborhood demographics change, Johnson said, the congregation began asking, “How do we let our multicultural identity shape everything about us?”

The church envisioned being “a church for all people with more than enough love to go around.”

“We are committed to maintaining and living out what it means to come from different places but have a common vision and life together,” Johnson said.

The church’s first core value is “multicultural inclusivity.”

Ministry for reconciliation

The Rev. Bob Whitesel, author, professor and national church change consultant, said multiethnic ministry is about reconciliation.

“We are given the ministry of reconciliation. Reconciliation is more than just reconciliation to God. That’s the most important, but it also means reconciliation of people from different cultures,” he said.

In his latest book, re:MIX: Transitioning Your Church to Living Color (Abingdon Press), written with DeYmaz, Whitesel said multicultural identity is a crucial aspect of the church’s mission on earth.

“We’re never going to reconcile people unless we get the established church today to embrace this, to embrace a church of living color,” he said.

Moving toward multiculturalism, Cokesbury decided that listening sessions would allow groups within the church to learn.

“We’ve realized, not only in different ethnic groups but across the economic divide, there are so many classes and groups that are divided from one another,” Lee said. “They all act out of preconceived notions, assumptions, prejudices. So we are intentionally breaking those barriers between us by reaching out and listening to one another.”

Cheryl LaTanya Walker, director of African-American ministries at Discipleship Ministries, said her goal is to “demystify” differences and break down “assumptions based on race or class.”

“We can worship together, be vital together if we break down the assumptions on what we see with the physical eye but look to God’s spirit,” she said. “We will see that we are more the same than we are different.”

To that end, Walker suggests that historically black churches begin by “doing pulpit exchanges” with congregations that seem different.

“Take your congregation, confirmation class and other ministry groups to churches that have different worship styles and persons who are outside of the African descent family,” she said. “Tour the facilities. Observe what is on their bulletin boards. Listen to the announcements. What are they doing in the community? Listen and observe what they are doing that may be the same or different.”

Start with leadership

At Garfield Memorial, “empowering diverse leaders was a very important strategy,” Freed said. “We don’t want the people on stage to be all one race. We try to represent diversity from top to bottom in our staff.”

Whitesel agrees that diverse leadership is a crucial point,

“Oftentimes, the dominant culture will have a tendency to try and run a multicultural church,” he said. “We teach in this book about shared leadership. It’s almost impossible to grow a multiethnic church without having multiethnic leadership in place first. You have to include these people and their voices in the decision-making process before you make structural change.”

Walker observes, “Bishops are assigning black pastors to historically Anglo churches that were in downtown with a specific mission of moving that pretty much Anglo congregation with some black members, to a more diverse, more multiethnic congregation,” she said.

Renovate worship, outreach

Westbury shifted from a “traditional, middle class, Anglo worship service” to something “in the language and style of peoples worldwide.”

“We started singing in languages other than English — some represented in our congregation and some not,” Johnson said. “We did this to nurture this sense of multicultural inclusivity within us and to challenge us to go further.”

Another key for all of the churches was a renewed vision for ministry in the community.

Walker pushes congregations to be creative in their outreach.

“What mission things are you doing for the neighborhood?” she asks. “What is your piece to get them in the congregation? Once they’re in the congregation, you begin the disciple process and inviting them to be involved.”

That involvement is not limited to Bible study or even to something in the church building, she adds.

“Particularly for our young folks, they are the ‘do’ generation. Sitting in a service for two to three hours doesn’t make a lot of sense to them, unless they see some output from doing that,” she said, “but they will go volunteer.”

In July, Garfield Memorial hosted “freedom week,” similar to vacation Bible school, at its South Euclid campus.

“It’s focused around teaching some of the Civil Rights movement,” Freed said. “As part of that, we have police officers come in and talk to the youth. They played a whiffle ball game.”

Partner with schools

Cokesbury and other churches are working to “do even more for the school” in their neighborhood. “Every time we meet and talk, we sense that it is not we who are doing this, but God is guiding us,” Lee said.

Garfield Memorial hosts an annual back-to-school event to assist low-income families by providing health screenings, haircuts, backpacks and supplies. “We’re trying to meet a need,” Freed said. “We’re bringing joy to the city. We want to make Cleveland a better place.”

Westbury also created the Fondren Apartment Ministry (FAM), a ministry at a nearby apartment complex, which houses many refugee families.

The ministry has led the congregation to be “tremendously blessed” as people from all over the world join in Westbury’s worship services.

“Many of these dear friends of ours have also become part of our worship life,” Johnson said, adding that they “faithfully participate” in worship despite some language struggles. “You can watch them begin to feel comfortable in the space and to take ownership of their own place here.”

“A person who doesn’t know the love of Christ, they’re our VIPs,” Freed said. The mentality is, “I’ll do whatever it takes. I’ll set aside my personal preferences to reach those who are unchurched. When you do that, diversity will walk through your door.”

As churches embrace new cultures, Whitesel said, it’s important to create short-term wins. “Demonstrate to the congregation that this is going to work, that this is a worthwhile way to go.”

Humility, courage, vulnerability

DeYmaz emphasizes that, if a congregation tries to grow into a multiethnic church, “there is a 100 percent chance to offend each other.”

“Humility is the only way to approach one another,” Lee said. “We will offend the others without meaning to, because we don’t know them well, but we will be willing to approach each other. If offense happens, (we apologize), and mutually we will learn better together.”

Moving toward diversity requires pastors to take risks — and not worry about themselves.

“When you venture out to something new, there is a big possibility of failure,” Lee said. “Only when you are ready for failure can you do something.

“Those of us, when we are trying to grow in diversity, we need patience, persistence and perseverance. It’ll turn out to be a blessing to your local church, to your community and to yourself, so do some-thing!”

Emily Snell is a freelance writer living in Nashville, Tennessee. She writes frequently for Interpreter and other publications.

Read more at … http://www.interpretermagazine.org/topics/move-to-multiethnicity-is-not-easy-but-worth-it

RECONCILIATION & The Power Struggle Involved in Transitioning to a Multiethnic Church

Commentary by Dr. Whitesel: Reconciliation is not about acculturation or blending, but about “giving up power.” That’s what Mark and I tried to say in our book: re;MIX Transitioning Your Church to Living Color (Abingdon Press, 2017). Read this article below for a good corollary.

“Transitioning to a Multiethnic Church” By Eric Nykamp, Global Christian Worship, 8/25/17.

Many urban white churches realize that their congregation doesn’t reflect the diversity of the cities they reside in, and many of these churches desire to become multi-ethnic communities. However, moving from this desire to developing into an actual multi-ethnic community can be challenging, especially for churches with a track-record of being a “whites only” worship space in their city. Since most white people have little awareness of their white cultural norms, they mistakenly assume that what is normal for them is also the norm for all people … and are puzzled when their “outreach” or “welcome and enfolding” efforts fall flat with people of color. Due to this cultural blindspot, they are unable to recognize that some of their white cultural norms send the message that people of color with different norms of worship are not welcomed, unless the person of color is willing to assimilate.

Some majority-white churches realize that changing their worship norms will help them develop into the multi-ethnic space they desire to become … but find that they are stuck in making this happen. This talk, given at one such church, addresses how white Christians need to recognize and understand how white norms about worship may operate within their church. The presentation asks questions about what it would mean for white people to change their ways and give up power in order to become a multiethnic community. He concludes with a challenge to white Christians in multiethnic churches to love their brothers and sisters of color with Christ self-sacrificial love for the church, especially when it comes to issues of power and control in multiethnic churches.

Read more at … http://globalworship.tumblr.com/post/164621929550/transitioning-into-a-multi-ethnic-church-eric

Hear it at:

http://cdn.antiochpodcast.org/021.mp3

and go here for more:
http://antiochpodcast.org/podcast/episode-21-worshiping-whiteness-a-presentation-by-eric-nykamp/

RECONCILATION & 5 Non-Negotiables for White Folks In Pursuing Reconciliation

by Andrew Draper, Taylor University, 8/8/17.

…Pursuing reconciliation … does not mean that having white skin is inherently sinful or that appreciating historically “white” cultural particularities is necessarily problematic. However, this is not the way white identity has functioned in modernity. Since at least the days of colonization, whiteness has been presented as the universal “good.” In this sense, “whiteness” names a way of being in the world, a sociopolitical order that is best understood as idolatry. Pursuing reconciliation demands that the altars of whiteness be cast down and its high places laid low.

Here are 5 practices in which white folks must engage if we are to seriously pursue reconciliation:

  1. We must repent for complicity in systemic sin.
    White folks must repent for histories of slavery, subjugation, segregation, and a racialized criminal justice system…
  2. We must learn from cultural and theological resources, not our own.
    Rather than gravitating toward books and sermons from “white” sources, white folks must listen to other interpretive trajectories on those tradition’s terms…
  3. We must locate our lives in places and structures in which we are necessarily guests.
    Christian theology and ecclesial practice has often understood itself as being “host” to the world. White Christians often enter unfamiliar places not as guests, but as self-appointed arbiters of divine hospitality. How different it would be if white folks practiced withholding judgment about what is “needed” in specific places and structures…
  4. We must tangibly submit to non-white church leadership.
    …White Christians desiring to practice reconciliation must not unilaterally start churches, plan worship services, design cultural events, and organize community activities and then invite “others” to them. Rather, white folks must join churches or ministry associations in which they are a minority and which are led by non-white folks.
  5. We must learn to hear and speak the glory of God in unfamiliar cadences.
    If white folks practice being guests and submitting to non-white leadership, we will begin to hear God spoken about in ways with which we are not familiar. Rather than jumping to evaluation of previously unfamiliar modes of discourse, white folks must learn to “sit with it” for a while, to join in and experience the praises of Jesus in ways that may be initially uncomfortable…

Read more at … http://fuller.edu/Blogs/Global-Reflections/Posts/Five-Non-Negotiables-for-White-Folks-In-Pursuing-Reconciliation/

#DMin LEAD 716

HUP & Mark DeYmaz on Why McGavran Recommended Heterogeneous Churches

by Mark DeYmaz, Mosiax Conference at Exponential East, 4/25/17.

Donald McGavran suggested that the healthy church was heterogeneous, but with homogeneous cells (or sub congregations).  But the homogeneous unit principle (HUP) which is defined that people “like to become Christians without crossing racial, linguistic or class barriers,” gave the majority church in America a theological rationale to create churches monocultural churches.  Donald McGavran didn’t support this and even warned that focusing on one culture can make the church racist.

(On his website, Mark continues)

What may surprise you, however, is what Donald McGavran himself had to say about the HUP: “It is primarily a missionary and an evangelistic principle.” And in an apparently prophetic admonition, McGavran also warned that with any misunderstanding or application of the HUP, “there is a danger that congregations…become exclusive, arrogant, and racist. That danger must be resolutely combated.” Such quotes from within the context of his life and ministry clearly reveal McGavran’s understanding of the HUP: what it is and what it is not. More importantly, McGavran’s words reveal his expectation that a healthy local church will reflect God’s heart for all people in ways that go beyond mere mission statements and the race and class distinctions of this world that so often and otherwise divide.

In my new highly innovative eBook, Should Pastors Accept or Reject the Homogeneous Unit Principle?you will learn that the HUP was never intended by McGavran as a strategy for drawing more believers into church or for growing a church in the sense of how most are taught to think of it today. Rather, the HUP was originally mined and refined as “a strategy to reach unbelievers—a missionary principle” according to Donald McGavran, himself. Yet from its introduction in the United States, the HUP has played right into our natural, all-too-American, desire to become real big, real fast: and it works. In other words, to grow a big church, you simply target a specific people group: give them the music they want, the facilities they desire, in the neighborhoods where they live, and “they” will come…whoever “they” are.

77D60D40-6B02-408E-9AB1-0A662C12F3B2-1-2048x1536-orientedHere is Mark’s diagram.  The “umbrella” at the top represents the heterogeneous church as an organization.  The lines and circles represent “cells” (or I would call larger cells = sub-congregations) of different cultures that are part of the same church.

Read more about DeYmaz’s rediscovery of the original intent of the HUP here: http://www.markdeymaz.com/glue/2011/08/should-pastors-accept-or-reject-the-hup.html

MULTICULTURAL & Observations by Daniel Im, teaching pastor of The Fellowship, Nashville

Daniel Im, a teaching pastor at The Fellowship a multisite church in Nashville, shared some interesting observations at the Mosiax Pre-conference at Exponential East today. Here are some of the take-aways.

Cultural comfort develops in our childhood.  “If your parents had a dog when you were young, you probably want a dog when you enter adulthood. The same is mostly true for cats.”

Is there a place in America for a mono-ethnic Asian church? “There is a lot of grey area around this for immigrant groups.  If it is language-based, then probably yes. But, maybe not for second-generation churches… So, what if we partnered and shared our facilities with immigrant churches and helped disciple the second generation?”  This would be what I have described as a Multicultural Alliance Model where the church assets are shared.  Read more about this here … http://intercultural.church/five-types-of-multicultural-churches/

An Example of a Multicultural Alliance Model:  “We had a first generation Arabic congregation in our church.  They didn’t have much finances, so with our support of giving them their space free, they could concentrate on reaching their culture.  They told us, ‘We don’t want to be an independent church.  We would rather not do the organizational piece’.”

For more on Daniel and his ministry, see … https://www.danielim.com

 

COLORFUL CHURCH & Why I don’t have a problem with segregated worship at 10:30 am, IF reconciliation takes place at 11:30

April 10, 2017 | by Bob Whitesel, published by Church Central.

It has been said that “10:30 on Sunday morning is the Church Central copy.jpgmost segregated time of the week.” I don’t have a problem with that if 11:30 is the most integrated time during the week. Here is what I mean.

The purpose of worship is to draw near to God as if to kiss his feet. This means the goal of our “worship services” should not attempt to create unity but to create a connection with God. I asked a girl in one Millennial church why they had such a large foyer with a coffee shop. She said it was because the large foyer was designed as a place for people from the early service and the late service to fellowship and discuss what they are learning. I replied that in my observations, most of the time in Boomer churches this fellowship takes place in the sanctuary. She replied, “That’s a poor place to have fellowship. The seats are facing the wrong direction.”

Worship has become too many things; it is one thing.That got me thinking about 15 years ago, about how we have turned worship services into pep rallies. We often celebrate the church and our volunteers or our different musical styles, when really “worship service” in its very terminology is about connecting people to God. Maybe that is why people sometimes feel less connected with God, because we have the wrong emphasis in large segments of the worship service.

I’m not saying worship doesn’t take place in our worship services. It does. I’m saying, however, that it often feels sandwiched in between so many other things.  Worship is too important to be sandwiched.

Where is fellowship, dialogue and reconciliation fostered: the Fellowship Foyer, Hall, etc. I believe fellowship is better fostered when we can talk about what we are learning at length. That takes place best in small, intimate groups where we can dialogue on a regular basis about our differences. But, it is especially hard to do when you’re entering or vacating a sanctuary so the next service can be held.

A good first step, however, would be for churches to provide a fellowship foyer (fellowship hall?) adjacent to the worship area where people could hang around after worship services to discuss what they are learning. I believe we must again create robust areas for fellowship, like the fellowship halls of old. These were the places of old where congregants hung around after church and deepened their relationships.

Even today many large churches with trendy facilities foyers too small for congregants leaving one service to fellowship with congregants attending the other.  One pastor said, “We have a foyer, but they don’t hang around.”  Well, if we are intent on creating unity and making 11:30 (or 10) a.m. a reconciliation time, then we may have to spend more time and thought on how to create fellowship. Just don’t do it during the worship time and detract from that.

And, worship services should be multiplied according to the artistic genres with which people are most culturally comfortable. It has been my observation that people worship best when they are singing songs with which they are familiar, to music with which they are comfortable.

I don’t think the worship service is, by its very name, purposed to create unity. I believe this is the wrong use of the worship time because the designation “worship” means a time to draw people close to God as if to kiss his feet.

I’m not against unity, I’m for it … just not at the expense of worship.I want to see more unity in our churches. But, we detract from the important ministry of worship and the Word by trying to cram into our worship services a unifying experience as well. In fact, I’ve written a whole chapter in the book The Healthy Church (2013) on how to create unity services.

Reconciliation begins with dialogue. Reconciliation is not going to take place in the limited conversations of a fellowship foyer, fellowship hall, etc. But it needs to start somewhere, and it can be fostered there. What if people who enjoyed different musical genres could attend the same church, hear the same sermon (perhaps by different culturally relevant preachers) and then exit into a “fellowship hall/foyer” to might with people of other cultures and learn how the sermon impacts each culture similarly and differently. This can begin a dialogue that can then branch out from Sunday morning to the rest of the week.

Here I think is the reason the quote that “10:30 is the most segregated time of the week” was utilized by Martin Luther King Jr. That is because our churches are segregated on Sunday mornings. This may be because most churches offer only one musical genre style of worship and therefore those who come to worship are primarily people attracted to one musical genre. I recently wrote a book with a colleague titled: re:MIX: Transitioning Your Church to Living Color(Abingdon Press).

I pray fervently for churches to develop a ministry of reconciliation to God and one another (2 Corinthians 5:11-21).

So, what if we offered multiple genres as well as united opportunities to talk about what we’re learning over a cup coffee in our foyers? Reconciliation might not end there, but it certainly should start.

Most people who attend church do so on Sunday mornings. And they attend a segregated church because the music we select and the facilities we build promote one dominant culture. That is not good.  So, if we are going to start breaking down cultural biases and walls, we must start church makeovers with facilities and options that promote multicultural options with uniting environments.

Read more at … https://www.churchcentral.com/blogs/why-i-dont-have-a-problem-with-segregated-worship-services/?utm_source=Email_marketing&utm_campaign=emnaCCC04112017&cmp=1&utm_medium=html_email

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