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

SPIRITUAL WAYPOINTS & A Review by Dr. Kwasi Kena, Discipleship Ministries, United Methodist Church

A Review of “Spiritual Waypoints: Helping Others Navigate the Journey” by Bob Whitesel, reviewed by Dr. Kwasi Kena, Discipleship Ministries, The United Methodist Church.


Journey
— from time immemorial writers have employed this metaphor to bear the weight of meaning for their ideas. From Robert Frost’s “The Road Not Taken” to Scott and Russell’s song “He Ain’t Heavy, He’s My Brother” journey has found constant employment. To the phrase, “life is a journey,” auto-makers and airline companies place their taglines: “travel it well” (United) or “enjoy the ride” (Nissan). Isaac Asimov wrote one of my favorite twists on the journey metaphor “Life is a journey, but don’t worry, you’ll find a parking spot at the end.”

But what of the Christian journey. Who provides aid in navigating its path? We’ve borrowed the phrase “life’s a journey not a destination” from the lyrics to Aerosmith’s song “Amazing” to describe the Christian experience, but can’t we do more than borrow catch-phrases and the latest slogans for our service?

At least one author has responded to these questions, Bob Whitesel. In his book Spiritual Waypoints, Whitesel highlights key markers or waypoints located at strategic points of one’s journey toward and with Jesus Christ. Whitesel points out the advantage of using waypoints while journeying to a destination.

A waypoint is a position, not a phase or a frozen marker. It tells where a traveler is in relation to other features on the road. He also points out that a waypoint may be different for each trekker. He offers no single, canned approach to relating to people on the journey. Instead, Whitesel provides a variety of options that may be adapted by individual churches.

The Engle and Clinton Models

In the past, many clergy were exposed to the Engle scale when introduced to evangelism methodology. The Engle scale is a model that visualizes a spiritual journey along a continuum. This continuum begins with the negative number eight and ends with the positive number five. Each number represents a stage of spiritual decision. For example a negative eight(-8) represents “Awareness of a supreme being, no knowledge of gospel.” A -1 represents “Repentance and faith in Christ.” Some traditional approaches to evangelism emphasized focusing more attention on people closer to the repentance stage to maximize the probability of evangelistic “success.” Sadly, people on the extreme negative side of the Engle scale were routinely avoided. It is this type of short-sighted approach to evangelism that Spiritual Waypoints corrects.

A second model used to chart spiritual maturation is Robert Clinton’s “Six Phases of Leadership Development.” In each of these six phases, Clinton describes the “what” and “how” of spiritual development in an individual.

A Synthesized Model

Whitesel combines Engle’s Eight Stages of Spiritual Decision and Robert Clinton’s Six Phases of Leadership Development to produce his synthesized Spiritual Waypoints Model. This model provides sixteen distinct waypoints that guide the reader in determining the spiritual location of an individual. At each point, Whitesel shares practical suggestions about how to recognize and assist travelers on their spiritual journey.

In a lecture on his book, Whitesel noted that while many highly evangelistic churches have typically shied away from a “negative eight” on the Engle scale, there are ways to get the attention of such individuals. Surprisingly, he pointed to the efforts of “community outreach churches” that participated in social outreach. Through their charitable acts, these churches introduced God’s grace to people who were most antagonistic toward God. Despite initial antagonism, even the most hardened soul may take notice of kindness. This experience will pave the way for later receptivity of God’s grace in that individual.

By providing insights into what spiritual travelers are experiencing at each waypoint, churches can help such people negotiate their way toward Christ. The sixteen-point continuum provides a visual for churches to consult and assess how well they are doing to relate to people at all points of their spiritual journey. Many find that their church focuses on people only at certain points of the spiritual journey, but neglects people at other points. That occurs, says Whitesel, “because church leaders are largely unaware of the next phase of the spiritual traveler’s spiritual development.”

The Perils of Narrow Band Ministry

The neglect of the next phase in a spiritual traveler’s journey causes gaps. It means that a church is offering only a narrow band of ministry. When churches offer a narrow band of ministry, Whitesel notes “they can force the spiritual traveler to sever fellowship with one faith community in search of another that will take them to the next stage of spiritual development.”

Pastors and laity who are serious about developing a church culture that excels at evangelism and discipleship will benefit from reading this book. Pastors and laity alike would be well-served to become familiar with the descriptions and accompanying ministry strategies contained in the Spiritual Waypoints model. I agree with what one reviewer says about Spiritual Waypoints: “It will forever change the way you go about fulfilling the great commission.”

Download the review here: Review of ‘Spiritual Waypoints – Helping Others Navigate the Journey’ by Bob Whitesel

Read more here … https://www.umcdiscipleship.org/resources/review-of-spiritual-waypoints-helping-others-navigate-the-journey-by-bob-wh

Related Resources:

Spiritual Waypoints

Engle Scale Explained

The Making of a Leader by Robert Clinton

The Making of a Leader Review PDF

 

DENOMINATIONS & Largest 25 Denominations/Communions from the 2012 Yearbook of American and Canadian Churches.

Total church membership reported in the 2012 Yearbook is 145,691,446 members, down 1.15 percent over 2011.

1. The Catholic Church 68,202,492, [ranked 1 in 2011] , down 0.44 percent.
2. Southern Baptist Convention 16,136,044, [ranked 2 in 2011] , down 0.15 percent.
** Since the 2010 census of nondenominational/independent congregations, we now know that this grouping of churches, if taken together, would be the second largest Protestant group in the country with over 35,000 congregations and over 12,200,000 adherents.
3. The United Methodist Church 7,679,850, [ranked 3 in 2011] , down 1.22 percent.
4. The Church of Jesus Christ of Latter-day Saints 6,157,238, [ranked 4 in 2011], up 1.62 percent.
5. The Church of God in Christ 5,499,875, [ranked 5 in 2011] , no update reported.
6. National Baptist Convention , U.S.A. , Inc. 5,197,512, [ranked 6 in 2011] , up 3.95 percent.
7. Evangelical Lutheran Church in America 4,274,855, [ranked 7 in 2011] , down 5.90 percent.
8. National Baptist Convention of America , Inc. 3,500,000, [ranked 8 in 2011] , no update reported.
9. Assemblies of God 3,030,944, [ranked 9 in 2011] , up 3.99 percent.
10. Presbyterian Church (U.S.A.) 2,675,873, [ranked 10 in 2011] , down 3.42 percent.
11. African Methodist Episcopal Church 2,500,000, [ranked 11 in 2011] , no update reported.
12. National Missionary Baptist Convention of America 2,500,000, [ranked 11 in 2011] , no update reported.
13. The Lutheran Church — Missouri Synod (LCMS) 2,278,586, [ranked 13 in 2011] , down 1.45 percent.
14. The Episcopal Church 1,951,907, [ranked 14 in 2011] , down 2.71 percent.
15. Pentecostal Assemblies of the World, Inc. 1,800,000, ranked 15 [ranked 17 in 2011] , up 20 percent.
16. Churches of Christ 1,639,495, [ranked 15 in 2011] , no update reported.
17. Greek Orthodox Archdiocese of America 1,500,000 , [ranked 16 in 2011] , no update reported.
18. The African Methodist Episcopal Zion Church 1,400,000, [ranked 18 in 2011] , no update reported.
19. American Baptist Churches in the U.S.A. 1,308,054, [ranked 19 in 2011] , down 0.19 percent.
20. Jehovah’s Witnesses 1,184,249, [ranked 20 in 2011] , up 1.85 percent.
21. Church of God ( Cleveland , Tennessee ) 1,074,047, [ranked 22 in 2011] , down 0.21 percent.
22. Christian Churches and Churches of Christ 1,071,616, [ranked 23 in 2011] , no update reported.
23. Seventh-day Adventist Church 1,060,386, [ranked 24 in 2011] , up 1.61 percent.
24. United Church of Christ 1,058,423, [ranked 21 in 2011], down 2.02 percent.
25. Progressive National Baptist Convention, Inc. 1,010,000, [ranked 25 in 2011 ], no update reported.
Total membership in top 25 churches: 145,691,446, down 1.15 percent.

Membership figures reported in the 2012 Yearbook were collected by the churches in 2010 and reported to the Yearbook in 2011.

Nine of the 25 largest churches did not report updated figures: the Church of God in Christ; the National Baptist Convention of America, Inc.; the African Methodist Episcopal Church; the National Missionary Baptist Convention of America; Churches of Christ; the Progressive National Baptist Convention, Inc.; the Greek Orthodox Archdiocese of America; the African Methodist Episcopal Zion Church; and Christian Churches and Churches of Christ.

The 2012 Yearbook of American and Canadian Churches reports on 228 national church bodies. The Yearbook also includes a directory of 235 U.S. local and regional ecumenical bodies with program and contact information and provides listings of theological seminaries and bible schools, religious periodicals and guides to religious research including church archive listings.

For more information, or to purchase a copy of the 2012 Yearbook, see www.yearbookofchurches.org.

The Hartford Institute for Church Research, retrieved from http://hirr.hartsem.edu/research/fastfacts/fast_facts.html#sizecong, 11/9/16.