MERGERS & How to utilize mergers to grow multicultural congregations (& reconciliation too) #HealthyChurchBook #reMIXbook

Commentary by Dr. Whitesel: I created a new typology for understanding multicultural churches: The 5 Types of Multicultural Churches and ranked each based on how well they create reconciliation (to God) and reconciliation (to one another). See my address to academics and popular articles on this here:

MULTICULTURAL & 8 Steps to Transitioning to 1 of 5 Models of a Multicultural Church #GCRNJournal by Bob Whitesel D.Min., Ph.D., The Great Commission Research Journal, Biola University, 3/1/17.

UNITY & 5 ways church unity creates a powerful influence in your city by Bob Whitesel, chapter “The Church as a Mosiax: Exercise for Cultural Diversity” in

re;MIX Transitioning Your Church to Living Color (Abingdon Press, 2017).

The Church as a Mosaic: Exercises for Cultural Diversity, A Guest Post by Dr. Bob Whitesel (Dr. Bob Whitesel explores what it would look like for the church to be variety of ethnicities and culturesoverview courtesy of Ed Stetzer on The Exchange, Christianity Today, 2/10/14.

If Reconcilation are the goals, then one of the best strategies is to integrate a church rather than just plant or support an autonomous congregation (and in the push both congregations apart).

In the chapter I contributed to the book, Gospel after Christendom: New voices, New cultures, New expressions (ed. Bolger, Baker Academic Books, 2012), that before St. Thomas’s Church in Sheffield, England became England’s largest multicultural congregation … it was first a multicultural merger between a small Baptist church and a small Church of England congregation.

The power of mergers has been under estimated and underutilized in creating multicultural churches.

And, with so many small struggling mono-cultural congregations, the idea of merging two homogeneous congregations to create a multicultural congregation needs to be the strategy of more churches and denominations.

The power of mergers has been under estimated and underutilized in creating multicultural churches.

See my book The Healthy Church: Practical Ways to Strengthen a Church’s Heart (Wesleyan Publishing House, 2013) for ideas and the chapter “The Church as a Mosiax: Exercise for Cultural Diversity.” You can read an overview courtesy of Ed Stetzer on The Exchange, in Christianity Today.

Also, read this article for more ideas:

Integrating Sunday Morning Church Service — A Prayer Answered

by Sandhya Dirks, National Public Radio, Weekend Edition, 8/11/18.

… Which brings us to Pastor Kyle Brooks and Pastor Bernard Emerson. They knew creating an inter-racial church was not going to be easy, but they kept kicking the idea around. They would take long walks through Oakland’s Dimond District and dream about it out loud. Maybe at some point in the future, they thought.

Then a year ago, Neo-Nazis marched in Charlottesville, Virginia, and they felt like they could no longer wait.

First, they had to break it to their congregations.

“I saw it on facebook, and instantly I typed back, ‘oh my god, this is exactly what I’ve been looking for,'” said LaSonya Brown, who had been attending Emerson’s church, The Way, for about a year. “I’ll be the first one to join,” she said.

Brown was raised in a black church with only two white people in it. One was her godfather, who had married into the black community, the other was a white woman who would “speak in tongues, and then translate the tongue.”

“I never knew her name, but I’ll never forget her,” Brown said. Despite it being different than what she had known before, Brown welcomed the idea of an inclusive congregregation. “I think it was something that I wanted, but I didn’t realize that I wanted it until I saw his post,” she said.

At first she thought it was going to happen instantly, just everyone showing up to church together. But it is not that easy to flip the switch on hundreds of years of segregated worship.

“It’s much more complicated than that,” Brown said. “You don’t think that your life is different than somebody else,” but it can be. In an ideal world, she said, people want to think about what they have in common and not their differences.

But we do not live in that ideal world of race relations. “There’s a lot of things that we don’t do in common,” she said. “But we do want to know how to be together.”

Each church individually went through months of workshops and classes, owning up to their own fears about what merging would mean.

Many people in Pastor Brooks’ white congregation were afraid of being uncomfortable. There was a feeling of discomfort around everything from different hymns, to the service being in a different neighborhood, to different styles of worship. There was also discomfort in having to face up to their responsibility, as white people, in ongoing American racism. Everyone in the church was excited about the merger, but that did not make it easy.

Pastor Emerson’s congregation was also supportive, and not just because they are largely family. The black congregants of The Way had different fears, fears that they might not be welcomed. Emerson said some of them asked, “will they accept us for who we are?”

Read more at … https://www.npr.org/2018/08/11/637552132/integrating-sunday-morning-church-service-a-prayer-answered

RECONCILIATION & Practical Ideas for Repairers of Ruined Cities, Healers of Many Devastations Written By My Colleague #ElaineHeath

Article by Rev. Elaine A. Heath, Ph.D., Dean, Duke Divinity School, The Duke Center for Reconciliation, 12/6/16.

In her book, Trauma and Grace, Serene Jones offers the proposal that both individuals and communities who suffer from trauma, can find healing and hope in certain biblical narratives. [1] For example she cites the story of the Walk to Emmaus (Luke 24:13-49) as a text about the communal trauma that the disciples experienced, and how Jesus broke through and helped them to begin to re-narrate their experience and their future. Jones specifically uses this text in conjunction with the trauma inflicted upon the United States on September 11, 2001. The story of the Walk to Emmaus thus becomes a template with which to imagine our own collective healing from other kinds of community trauma.

The process of healing trauma, writes Jones, includes speaking about the original harm that caused trauma, doing so in the presence of witnesses who create a safe environment as a container for the story, and finally, both those who experienced trauma and the witnesses to their story, begin to create a new story together, “to pave a new road through the brain.”[2] By creating the new narrative of hope, survivors of trauma develop agency to enact a better future. They reframe their understanding of themselves and increase their capacity to resist further victimization or enactments of violence, as well as the paralyzing apathy that can be a side effect of trauma. For communities in trauma, the corporate creation of a new pathway “through the brain” takes place through a new set of shared practices that foster communal healing. The appropriation of what Richard Hays calls Scriptural Imagination is a key element in healing communal trauma as Christians.[3]

Scriptural Imagination and Post-Election Communal Trauma

A primary task of the church in post-2016 election United States is to invite a deep reading of Scripture within the church in order to facilitate healing of communal trauma within and beyond the church. Indeed this is a significant aspect the Church’s “working out our salvation” at this volatile and polarized time…

The Spirit of the Lord is Upon Us

The first place to begin is to remember our identity. When Jesus stepped into his public ministry and preached for the first time in his hometown, he read from Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor…Then he began to say to them, “Today this scripture has been fulfilled in your hearing” (Luke 4: 18-19, 21).

Jesus, in other words, claimed Isaiah 61 as his mission statement. He then went on to live this text throughout his ministry. Because the church is the Body of Christ, Isaiah 61 is also a defining vision for the church, and no text is more powerful than this for helping the church to once again imagine how to live with and for our neighbors. This text is, indeed, a template for us to imagine God’s preferred future for the world, and to live into that future together.

Consider these verses, for example, and how they might shape our plans of action as congregations working together for the common good: ”They will be called oaks of righteousness, the planting of the LORD, to display his glory. They shall build up the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations” (Isaiah 61:3-4). This is our vocation, our identity—to step forward and create a new story with our neighbors, one in which devastated cities and ruined neighborhoods are renewed, children grow up with a future, and the church behaves like Jesus.

In the midst of a climate of fear, despair, and hate, the church can and must live into this text, to work together for the healing of our nation. We can do this because “the Spirit of the Lord is upon us.” Not only is it possible for us to bear witness to the trauma and usher in healing through this text, but it is a gospel imperative. The church is in the world for “such a time as this…”

 

End Notes

1. Jones defines trauma as “…an event in which a person or persons perceives themselves or others as threatened by an external force that seeks to annihilate them and against which they are unable to resist and which overwhelms their ability to cope.” Serene Jones, Trauma and Grace: Theology in a Ruptured World (Louisville: Westminster/John Knowx, 2009) 13. Gabor Mate describes it this way: “Trauma is not what happens to us, but what we hold in the absence of an empathetic witness.” Gabor Mate, “Foreward” in Peter A. Levine, In An Unspoken Voice: How the Body Releases Trauma and Restores Goodness (Berkeley, CA: North Atlantic Books, 2010), xii.

2. Jones, 31-32.

3. Richard Hays discusses Scriptural Imagination as a crucial skill that fosters renewal of the church with colleagues L. Gregory Jones, Ellen Davis, and Stanley Hauerwas at Duke Divinity School in a panel discussion Feb. 14, 2013.

4. Also see William J. Barber II, The Third Reconstruction: Moral Mondays, Fusion Politics, and the Rise of a New Justice Movement, with a Foreward by Jonathan Wilson-Hartgrove (Boston: Beacon Press, 2016).

5. Harassment Incidents Since Election Day.

6. According to a Pew survey released 11/9/16 the divide between evangelicals and other Christians in this election was similar to previous elections of recent decades.

7. Election Fears

Read more at … https://nccumc.org/news/2016/12/repairers-ruined-cities-healers-many-devastations/

MULTIRACIAL & Planting/pastoring a multicultural church takes it toll on pastors. See what you can do …

“Dr. King, Racial Trauma, and The Church”

by Kyle J. Howard, 1/29/18.

PTSD AND RACIAL TRAUMA

… Tears streamed down my face, and my body shook as I witnessed another man who looked like me die. As I watched Philando Castille’s blood pour out of his body and his life slip away, my own past traumatic experiences with police officer’s flashed before my eyes. I kept hearing a voice inside tell me over and over, “it could’ve been you.” I watched live on social media as the police officer pointed the gun at the black woman’s body who sat next to her dying partner. It was clear that the police officer had lost all control and with a screaming black baby in the back seat, I felt like I was moments away from witnessing a double homicide and the beginning moments of life long trauma in the little girl. The woman’s life was spared, but the killing of Philando Castile broke me. For a few years now, I had witnessed the public execution of unarmed black bodies on a regular basis. I, along with many others, had to navigate living as men of color in a racialized society and a largely racially indifferent church and seminary community. As we felt like we were dying inside, we listened as friends and pastors spoke with racial insensitivity and at times antagonism towards issues concerning race as well as these traumatizing acts of violence. With the little emotional energy we had left, we sought to speak up about how these events made us feel, but many of us were quickly dismissed by our friends and white spiritual leaders as being divisive. Instead of being shepherded, many of us were told that we were threats to the unity of our church and that we needed to remain silent.

Martin Luther King Jr. recognized the psychological and spiritual affects that unjust murder had on the black community. He understood that witnessing the unlawful execution of black people perpetrated by white men in authority like police officers was traumatic. In response to white evangelical pastors telling King to simply wait for equality, King wrote, “BUT WHEN YOU HAVE SEEN VICIOUS MOBS LYNCH YOUR MOTHERS AND FATHERS AT WILL AND DROWN YOUR SISTERS AND BROTHERS AT WHIM; WHEN YOU HAVE SEEN HATE FILLED POLICEMEN CURSE, KICK AND EVEN KILL YOUR BLACK BROTHERS AND SISTERS… THEN YOU WILL UNDERSTAND WHY WE FIND IT DIFFICULT TO WAIT.” The black community has always lived in a constant state of fear. This fear is perpetuated by the reality that unjust black death has always been made a public spectacle. Whether it be public lynchings or police shootings, the black community is constantly reminded that their life does not matter and this reality assaults the psyche of the black community on a daily basis. The assault on the black mind is perpetuated when they belong to predominately white spaces that do not affirm their value either. Over the past few years, we have seen a generation of new racial trauma victims birthed out of majority white churches. For the black community, the church has always been a place of refuge. For centuries, the Black Church has served as a hospital for racial trauma victims. As more African Americans migrate to majority white churches, these churches are not equipped to care for these traumatized saints and the indifference and antagonism these black saints experience perpetuate and deepen, rather than sooth what I call racial trauma.

Read more at … http://kylejhoward.com/blog/dr-king-racial-trauma-and-the-church/

RECONCILIATION & Billy Graham on his friendship/methods with Martin Luther King Jr.:

“Dr. King was a social reformer, we were personal friends and he understood my position completely – – That I was using one type of method to accomplish the same thing and he was using another type of method.” (Read the context and Dr. King’s comments below.)

WHEATON Archives Billy Graham on MLK 1.jpg

WHEATON Archives Billy Graham on MLK 2.jpgAccess the complete documents at http://www2.wheaton.edu/bgc/archives/bulletin/bu1402c.htm

RECONCILIATION & It is not going to take place in the limited conversations of a church foyer. #Quote

by Bob Whitesel D.Min. Ph.D., Church Central, 4/10/17.

…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 meet 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)…

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

RECONCILIATION & Quote: Reconcilation is not about acculturation or blending, but about “giving up power”

Reconcilation is not about acculturation or blending, but about giving up power.

– Bob Whitesel D.Min., Ph.D., 8/26/17.

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/