Pastor Rob Recommends ... (January 6, 2022)

 Pastor Rob recommends …

  

One: Unity in a Divided World (2017)

 

Deidra Riggs sets the tone for relationships across racial and political lines from a Christian perspective.  That last part, "a Christian perspective," is the key for appreciating Riggs's work.  The market is being flooded with excellent literature on race relations.  Riggs' book is extremely important because she writes first and foremost as a follower of Christ.  That above everything else defines her and sets the tone for her work.  This is as it should be for a disciple of Jesus interested in racial justice work and reconciliation.  Jesus defines how we understand justice.  Too many Christian writers insist that our sense of justice defines our view of Christianity.  It's supposed to be the other way around and Deidra Riggs demonstrates this beautifully.

Book Review: The Hate You Give

            I’ve just read the book that all white people living in America in the year 2018 must read.  Must.

            The book is The Hate U Give by Angie Thomas. 

            She tells a story of a young, unarmed black man shot and killed by a police officer in the inner city.  This is a story of a quest for justice when the unthinkable happens.  But it is much more than that. 

            This is the story of Michael Brown and Freddie Gray and Philando Castille and so many other unarmed black man killed by the law enforcement.  As the book shows (not tells), not all police officers are racist.  Not all police officers killed unarmed black youth.  Many, maybe most, want to ‘protect and serve.’  But black people in the city have way too many bad encounters with the police.  This book shows how one such bad encounter looks from the perspective of communities are majority black. 

            This story gives the white reader a glimpse into a world he/she cannot understand.  I have not lived in the inner city.  I have not lived in communities like the one Thomas has created.  If white readers would just take the time to read the story, enter this world, fall in love with the protagonist Starr, the witness to the shooting, and see the humanity of the community we brazenly dismiss as the ‘hood,’ our perspective would quickly change and our attitude along with it. 

            Thomas educated the white reader (the white person willing to be taught) by showing, not telling, what the inner city, mostly black world is like.  I am grateful to her for doing that.  I am also grateful to my friend Deidre Riggs who insisted I read this book.  Now, I pass that insistence on to you.  Read it!  Then, join in the struggle for equity and justice.  

Book Review - Up Against the Wall

I’ve just finished reading Curtis J. Austin’s Up Against the Wall: Violence in the Making and Unmaking of the Black Panther Party (2006).  Austin’s research into this storyline of the struggle for equality for black people in America is in depth.  He spoke at length with original sources, people who were in the Black Panther Party (BPP) and survived.  His description of his encounters with Elaine Brown are especially poignant.

This review is really my reaction.  I inhabit the group that for centuries subjugated people of color (POC) – white, middle class, educated males.  The animosity felt toward whites by the founders of the BPP is understandable, if white people accept our role in institutional prejudice, or at least accept that we have benefited from privilege that we have not earned.  It makes sense that there were black people who did not buy into the Martin Luther King Jr.’s nonviolent resistance.  Lynchings, abuse by the authorities, and lack of opportunities afforded to whites from the 1960’s up through to today are born of violence, perpetuated by those in power (whites), and victimize POC’s. 

My own feelings from reading the book are sorrow and regret.  I am sorry my ancestors maintained a system that kept an entire group of people as an underclass.  I hate it. 

However, I also know that many whites today are ignorant of the injustices of Jim Crow and don’t want to be educated.  Many whites today want equality, they say, but they don’t want to give anything up for it.  They don’t want to hear why black people are so angry; angry enough to espouse the violence that was policy for the BPP.  I have had maddening conversations with educated white people who simply will not acknowledge the existence of white privilege or that they have benefited from it. 

A mantra I hear from black friends in the struggle for equality (or equity) is “If you see something, say something.”  In other words, if you, a white person, see another white say or do something racially insensitive, confront that person.  However, when I’ve done that it leads to the other white person acting defensively and never gaining any insight into his or her own privilege.  Whatever sense of entitlement he or she felt that enabled him to say or do the racially insensitive thing is only magnified when I confront him.  Maybe I am just not good at the conversation.  But I also think a lot of white people aren’t interested in the conversation. 

This lack of drive for equity and a racially equal society, this callous indifference from whites, is the fuel to the fire that burned in Huey Newton and Elderidge Cleaver and the others who led the BPP from a place of anger.  I hope society is in a better place or at least moving toward a better place.  The events in Charlottesville, VA (summer 2017) are either a sign that we are as racially divided as ever, or the last gasps of a dying racism.  I hope it is the latter, but I fear it is the former.  If I that is so, then Antifa is a modern day incarnation of reactionaries driven by the same rage that drove the BPP.

Something Worse than Protests Gone Bad - Review of "The New Jim Crow"

            Decrying the horrors of white nationalism is low hanging fruit.  Conservatives and liberals alike agree that white supremacy, KKK, neo-Nazis, and racist fascists are all evil.  The accepted verbiage in American culture in 2017 is that racism is an inherently bad thing.

            I intentionally excluded President Donald Trump from the above generalizations (conservatives and liberals) because as he showed on Monday, August 15, 2017, in his third set of statements responding to white nationalist protest from Charlottesville, VA, he actually doesn’t blanket condemnation on white hate groups.  He blames victims, that is, oppressed minorities, when confrontations turn violent.

            Here I address everyone else, which is most of America.  President Trump’s election has emboldened the brazenly racist.  But most people are not brazenly racist.  Their racism is hidden behind a veil of ‘colorblindness.’  Their racism is concealed, even from themselves much of the time, behind the misguided belief that the end of the Civil Rights era of the 1960’s was the end of systematic racism in America.  Their racism is buried deep because they know racism is evil, so they don’t want to face it in themselves.

            Two acts in the last few days will do nothing to combat this abiding racism that continues to render African Americans and Latinos in our country as second class citizens.  Michelle Alexander calls black and brown skinned persons the lowest caste and she believes America has an intricate, nearly intractable caste system (The New Jim Crowe, 2010).  First, there was the rally-gone-wrong in Charlottesville.  White supremacists protested the removal of a statue of Confederate general Robert E. Lee.  Anti-racists counter protesters confronted the protesters.  Some of the confrontations became quite violent.  One white nationalist, James Alex Fields of Ohio, ran a car at high-speed into a crowd and killed Heather Heyer of Virginia.  Heather was trying to stand up to the bullying evil of white supremacy. 

            The entire event and especially James Fields’ murderous act is easy to condemn in the harshest of terms.  That condemnation, spoken in the language and town of damning, fiery rhetoric, will do nothing to deal with the system that keeps black and brown people in an under caste, denied of rights, and unable to thrive in American life.

            Second, on Monday, August 15, in Durham, NC, a group of protestors, angry at white nationalists and at the president for failing to condemn them, forcibly toppled a Confederate statue and then gleefully taunted the fallen monument.  The rage felt by the crowd that performed this act – rage at racism and rage at the continued debasement brought on by an unfair social and legal system – is justified.  Toppling that statue and all confederate statutes, especially in such a mocking way, won’t change the conditions that have produced this unfair social and legal system. 

      Michelle Alexander shows why.  The so-called war on drugs targets minority communities and doles out impossibly harsh penalties for minor drug offenses.  First comes the felony conviction, which the prosecutor bullies the usually impoverished black suspect into accepting.  Then the sentence.  The convict loses years of his life in prison, comes out, and is unable to find a job, public housing, or get food stamps.  This is because employers can discriminate in hiring based on a felony conviction.  A felony conviction also makes one ineligible for federal housing and food assistance. 

            There are as many drug users among Asians as among whites as among Hispanics as among blacks.  But all the felony convictions seem to fall on the blacks and Hispanics.[i]  The most dangerous drug is alcohol.  Drunk-driving accidents and alcohol related deaths greatly out-number deaths related to other drug usage.  Alcohol is far more dangerous to everyone than crystal meth or crack cocaine.  So why do we fear the meth and the cocaine?  Why are the harshest punishments assigned to the drugs mostly used by African Americans?  Why are African Americans more likely to be arrested and convicted than whites committing the exact same crimes at the same rates?  Blacks don’t commit more crime, they just get punished more often and more harshly. 

Shouting about how awful racism is, and waving an angry middle finger at a white nationalist or toppled confederate statue won’t change this.  The people who enforce the system that has wrecked so many black lives claim to be colorblind.  Many who enforce mass incarceration are the same people who shout about the evils of racism.  Alexander illustrates thoroughly in The New Jim Crow that two of our supposedly most black-friendly presidents, Bill Clinton and Barak Obama, did much in their respective tenures to increase the weight of mass incarceration born by black people who are openly targeted in the “war on drugs.”

Alexander offers only the beginning of what might be ways out of this systemic oppression of black communities.  To go into detail would entail another book (which I hope she writes).  Organizations like the New Baptist Covenant (http://newbaptistcovenant.org/) are taking steps to combat racism in meaningful ways.  But while Alexander does not outline ideas for how to end mass incarceration, she does give the kernel of the idea that’s needed.  She writes, “To deny the individual agency of those caught up in the system [of mass incarceration] – their capacity to overcome seemingly impossible odds – would be to deny an essential element of their humanity.   We (human beings) have a higher self, a capacity for transcendence” (p.176).  Then, she goes on to say, “Rather than shaming and condemning an already deeply stigmatized group (poor black convicted felons), we, collectively, can embrace them – no necessarily their behavior, but them – their humanness.  ‘Hate the crime, but love the criminal’” (p.176-177).

Until we (“we” = all Americans of every color and social class) see poor black people as people and the erasure of poor black people from mainstream society through mass incarceration as itself a crime, the problems of systemic racism will plague our society.  Toppling and taunting statues and yelling at supremacists won’t change a thing. 

The Bible has a framework for what Michelle Alexander is saying.  Human beings are made in the image of God.  This was emphasized in Genesis right before Adam and Eve were the first to flagrantly disobey God and then their son Cain committed the first murder, killing their other son, his brother Abel.  This idea of ‘image of God’ is central to the Biblical view of creation.  We don’t know the skin tone of the first humans, and the Bible does not specify.  The central theme is God is creator and humans – all humans – are special in God’s creation, the highpoint of God’s creation (Genesis 1:27-28, 31).  So, the poor, undereducated black 15-year-old who is targeted by cops and then busted for ‘possession’ the first time someone, maybe his mentor, slips him a small sealed bag of white powder and is then convicted and trapped in the system of mass incarceration – that kid is an “image bearer.” 

What does God look like?  Look at that kid.  When you do, see the image God.  Don’t see a “thug.”  Don’t see fear (yours or his).  Don’t see just one more felon to lock away.  See him.  See him.  See a child of God, made in the image of God.  If we see young black males this way, the way God sees them, we as a society won’t tolerate their disappearance in the racially weighted “war on drugs.”  We’ll pool our imaginations and come up with ways to end this system of oppression just slavery and Jim Crow ended.  But this time, if our solutions are based in love, mass incarceration won’t be replaced by the next iteration of systemic racism.

In the Genesis idea cited above, the Bible offers a creation framework to Alexander’s conclusion.  In the Gospels, the Bible also offers a redemption framework.  Jesus came to free that imprisoned black kid.  He said, “The spirit of the Lord is upon me.  He has anointed me … to free those who are oppressed” (Luke 4:18).  In ways impossible for a comfortable white suburbanite to understand, that 15-year-old imprisoned poor black kid is oppressed.  And just because we whites are comfortable and just because we don’t understand and just because we are extremely comfortable in our not understanding is no excuse to turn a blind eye.  Because we follow Jesus, we have to be for that kid.  Jesus teaches what love looks like in the parable of the Good Samaritan (Luke 10:25-37) and then demonstrates his love by dying for our sins.

We whites won’t be subject to mass incarceration.  We are no better than the inner city black person arrested for felony-possession.  No better.  But our mistakes will bring minimal suffering or none at all.  Yet, our mistakes cut us off from God.  Gossip.  Alcoholism.  Sloth.  Omission (failing to help those who God commands us to help or failing to share money and talents God has blessed us with).  Harsh, hateful rhetoric.  Society does not call these things ‘crimes.’  But, the Bible calls these things ‘sins.’  Sins cut us off from God.  Jesus died a shameful criminal’s death to make it possible for us to be cleansed of our sins.  Jesus stood in the shoes of the convicted felon and he did so that we might have abundant life (John 10:10).

As disciples, followers of Jesus, we are to be as he was and is.  We are to love as he loves.  He loves the millions of black and Hispanic Americans whose lives have been wrecked by mass incarceration.  If we – Christians who comprise his church in America – follow our master’s example and truly see and truly love our black and brown brothers and sisters, we will find a way to help them out of the system of oppression.  The church is the body of Christ.  He has come to free the captives.

---

[i] I realize that when I say “all,” that is hyperbole.  This is a short blog.  In her book Alexander details how the convictions of a few whites in the war on drugs help to perpetuate the entire system (see p.204-205).

Building a Multiethnic Congregation, Parts 2-4

Building a Multiethnic Congregation

CBFNC Annual Gathering – First Baptist Church, Hickory, NC

March 31, 2017 

Part 2 – My own Story

A.    Race Autobiography

I grew up in white suburbia, first a small town outside of Detroit, MI and then in Roanoke, VA.  I met very few non-white people, and I fell for all the stereotypes white people perpetuate. 

My lack of time with people different than me meant that I had a woefully limited worldview, and my ignorance often almost got me trouble.  Here’s an example. 

I was in army basic training. One day, I was kind of dogging it, going very slowly.  If I wasted too much time, it would bring discipline on my squad(extra push-ups). My squad leader (an African American and another trainee) was frustrated with my snail’s pace, and he hollered at me "Come on, Boy!" In my frustration, I yelled, "I'm coming, boy!" I did not know that you're not supposed to call adult African Americans males "boy." I have not done it since. With the hot tempers that foment in infantry basic where 19-year-old men chant mantras like "Kill! Kill! Kill! with the Cold Blue steel", it is a miracle a fight did not break out. 

I did not know that "boy" had been a term used by white men to strip black men of their dignity and to withhold the respect they are due.

I have had many lessons in experiences like that, situations where I blunder but then receive grace from a person of color and, humbled, learn in the process. 

I never in my life used the N-word or any other epithet (besides "boy"). I never thought of myself as an overt racist. But I am a product of white American suburban culture, a world in which whites have advantages they are unaware of and blacks, especially young black men, are accosted in middle class neighborhoods by the police. It has taken me years of experience, conversations, and study to become aware of systemic racism. I still have much to learn.

I started being intentional about learning my final year of seminary.  I was waiting for class to start and I opened my Bible and the passage we read a moment ago Revelation 7:9-10.  In that moment, I realized, nearly all my friends were from just one tribe, language, and nation.  I didn’t know people from other tribes, languages, and nations.  I’d be spending eternity with them!  But I didn’t know them – my brothers and sisters in Christ. 

So, when it was time to circulate my resume and hope some church would call me as a pastor, I searched for a church that would be in a place where I would develop friendships with people from backgrounds different than my own.  I found it in that small church outside of DC.  I have said some critical things about that church, but that comes from a place of deep, deep love.  Over 9 years there, I made life-long friendships with people whose background are similar to mine, and with other people who are very different from me. 

The church did not change while I were, but now it has.  I pleased to share that God has moved in that congregation.  They now have a wonderful pastor, a woman from Jamaica.  And their associate pastor in the English congregation is a Hispanic woman.  The pastoral leadership now resembles the surrounding neighborhood. 

B.    Adoptions

The next step in the transformation of my own understanding of race and ethnicity in America and in the church came when I became a parent.  I was married in 2003.  My wife is white.  In 2005, we adopted a child from Russia.  Our oldest son is also white.

Then in 2006 we moved to North Carolina and I began as a pastor in Chapel Hill.  We adopted a son from Ethiopia in 2009 and a daughter from Ethiopia in 2011.  Boom!   We were a multiracial family. 

With that reality, one of the more dramatic moments of my learning in terms of race came when Travon Martin was killed.  I suddenly realized something I had always known but never admitted.  White America is scared to death of strong black men, like the one my son will be in a few years.  Trayvon Martin died because he was a young black man in a hoody.  And someone got scared.  George Zimmerman got scared because so many of us are afraid of young black men.

Case in point: in my neighborhood in Chapel Hill, a supposedly enlightened town, someone emailed the neighborhood list serve and said, “I saw two black guys going door-to-door.  Should I call the police?”  Who were these invaders imposing themselves on our white suburban serenity?  They were members of a high school football team in town.  Their coach had sent them out to sell calendars to raise money for the team.  A week earlier, two other boys (white boys) from a rival high school were in our neighborhood doing the exact same thing – selling calendars to raise money for football equipment.  When white boys walk through the neighborhood going door-to-door, no one wonders if they should call the police.

To my wife’s everlasting credit, she confronted the woman who sent the email and requested she not call the police if she sees our son out playing.  To the woman’s credit, she was horrified at her own racism.  She did not recognize her own racial bias until an adoption mom confronted her.  She apologized, and I hope her embarrassment has been a teacher for her.  I hope she doesn’t still see black and assume the worst.

My journey has gone from awareness to serious, immediate concern.  My experiences with my kids has prompted more frank conversations with some of my good Asian and Hispanic friends.  I hope I can be the dad my son needs me to be.    I thank God for my black friends who have patiently listened to my questions and fears.

But, I am not just a dad and a friend and a Christian with his own personal worries.  I am also a pastor of a church and the church has a responsibility; a calling.  Millions of people in our country have some of the same fears that I harbor. 

·         If I am a racial minority, is America a safe place for me? 

·         If I am white, now that I am awakened to my own prejudice and latent racism, what do I do? 

·         In the current climate of racial tension, the church of Jesus Christ is called to be a witness. 

o   How do we do that? 

o   What is our testimony and how do we share it so it will be heard?

Part 3 – What do we do?

I think it begins with a true sense of God’s call.  Who is God calling the church to be?  By this I mean the church universal – Christians everywhere around the world.  I think the answer is quite clear.  We read this earlier.  It is Jesus’ commission to the first disciples.  It passed from them to the early church, to the succeeding generations of churches, down through the ages to us.  Acts 1:8, Jesus says to us, “When the Holy Spirit has come upon you, you will be my witnesses in Jerusalem, in all Judea and Samaria and to the ends of the earth.”  As witnesses, our testimony is that in Jesus the Kingdom of God has come.  All people can be freed of sin and have life in Jesus’ name.  He died on the cross for all, rose from the grave, and is the Savior of the world.  That is the testimony of every Christ follower everywhere.  We are witnesses called to testify.

            Once we accept that and commit ourselves to answering Jesus’ call, then what is the specific calling on any given local church?  What’s your context?  We’ve talked about racial tension in America today.  That’s one factor everyone has to face.  Within that and within the overall cultural climate of the United States, in your town, in your church, what are some context particularities that contribute to your church answering God’s call?

            I am in Chapel Hill.  We have the University of North Carolina there and the UNC hospital.  People from all over the state, all over the country, and all over the world make their way to Chapel Hill either to attend UNC, work at UNC, work at the hospital, or come as patients at the hospital.  Also, Duke Medical center and Duke University are 9 miles away.  Additionally, Research Triangle Park is not that far from us.  Student, doctors, and researchers come.

            Also in Chapel Hill, we have a large refugee population.  The Karen people, refugees from Burma, number in the 1000’s just in Chapel Hill.  The Karen Baptist Church that rents space in our building on Sunday afternoons has as many in worship as our church does on Sunday mornings.

            Furthermore, there is the historic African-American neighborhood called Northside in Chapel Hill.  That community is full of stories and a cultural heritage that is threatened to be lost to gentrification.

            Our specific context is teeming with human diversity.  Your town is probably very different.  However, there’s nowhere in North Carolina in the year 2017 that is culturally homogenous.  It might be worth taking a second look around your own community.  Make note of people you meet around town who are different than the ones you see in church on Sunday morning.  Ask the question I asked at my son’s choir concert.  Would these folks, people different than me, be welcomed in my church?  Would my church be willing to make changes to help these folks feel welcomed?  Would they find a home in my church?

            The reason I think this is so important particularly for America, particularly right now, is the mandate Jesus gives us to be witnesses.  Revelation 7 says there will be every tribe and nation gathered together to worship the Lord.  Does the world look at our churches and see living witnesses to this promise from scripture? With the way we do church, the way we gather as a church family, do we communicate to the world around us a vision of the Kingdom of God?  Can they look at us and see it.

            Answer the call to be witnesses.

            Know your context. 

            The third important point in what we do is stretch beyond your comfort level.  In 2016, our church decided that we would, in 2017, go through at church renewal.  One of the things we decided we would do is examine whether or not God was calling us to be a multiethnic congregation.  We’ll spend the remainder of this year examining this.  Currently we are multiethnic, kind of.  We have about 140 involved in ministry at some level.  About 12-17% of that group are people of color – African Americans, Burmese-Karen, Mexican, Chinese-American, Koreans.  Our leadership is dominated by Caucasians and by our traditions which are Eurocentric.  My dream is that we would become so welcoming to people of different backgrounds that in 2 years you come on a Sunday morning and clearly see that no group is a majority and that the worship is intentional about welcoming and appealing to all.

            To this point all we’ve really done is declare our intention to prayerfully explore the possibility of becoming truly multiethnic.  We said, “God, we think we’re going to try this, or at least talk about trying it.”  Since then, spring of 2016, 4 African Americans have joined the church as members, including one on the pastoral staff.  None came knowing what we were seeking.  They just came looking for church and stayed.  Additionally, opportunities for partnership have dropped into our lap: one is a fledgling Hispanic church plant; another is a potential Chinese-American church plant. 

            It’s like we told God, “This is what we want to do,” and God said, “OK,” amd and new people started coming.  For us, the answer to “what do we do” has been to explore a new call from God.

Part 4 – How do we do it?

The “how” is seen in our attitude.  It first has to be relational.  Do we have the capacity and the desire to be close and intimate in friendship and brotherhood with Christians whose cultural experience is different than our own?  The answer to that has to be “yes.”  Relationship comes before program because no program will satisfy everyone.  I get complaints in one ear that we do too many hymns and additional complaints that we don’t enough hymns in the other.  Some people clamor for communion to be served every week.  Others say, “Pastor, we’re doing communion too often. What are we, Episcopalian?”  The program, whether it is worship, church organization, or something else, will never satisfy everyone.  But if the programmatic challenges are worked within the boundaries of loving relationships, people will stay and stay invested even if the program is not completely to their liking.

The second word is humble.  We go into this humbly, always willing to learn.  This is especially true for white people because Eurocentric culture has dominated the United States since our nation’s inception.  A generic American is pictured as a white person.  Any other history demands a modifier: Asian American, Hispanic, African American.  The norm to which everyone has to adapt is the white cultural norm.  It cannot be like this in the multiethnic church.  The multiethnic church is part of God’s new creation.  We are curious about one another and eager to share God’s love with each other.  It imperative that those of us from what has been the dominant culture – Eurocentric culture – take the lead in humble learning.  We express curiosity about other cultures and we enthusiastically celebrate the unique characteristics of other cultures.

The third word is sensitive.  In the multiethnic church, we are sensitive about not insulting others.  This is straight out of Romans 14:21, “It is not good to eat meat or drink wine or do anything that makes your brother or sister stumble.”  If an African American or Hispanic is insulted by something a white person says or does, that white person must repent and be willing to learn why this was an offense.  Similarly the person of color should show loving sensitivity.  But it is especially important that the person of privilege not say, “O I didn’t mean it that way.  Don’t overreact.”  The person of privilege must say, “I’m really sorry.  I didn’t know that was offensive.   I won’t say that again.  Please help me understand a better way for us to be friends.”

The fourth and final key word is persistence.  Our secretary at our church is one my confidants.  I share just about everything with her because she’s got a brilliant perspective.  She has a master of divinity degree from Golden Gate seminary, she is a competent musician, she leads Bible studies, and she has a great feel for the pulse of our church.  She is a Chinese American.  She’s not from China any more than I am from London.  She’s from San Francisco.  She and I were talking about multiethnic congregations and all that is involved when different people groups come together.  Based on her experience, she looked me and offered a warning.  She said, “You better be careful.  It gets messy.” 

She’s right.  Based on my experience in Arlington, I know exactly how right she is.  Someone will say something offensive and refuse to apologize.  We have to stick with it because building the multiethnic church is a call from God.  Someone will misunderstand something and there will be great confusion.  We have to stick with it because building the multiethnic church will say to the surrounding community, “this is what the Kingdom of God looks like.”  Through the misunderstandings, the unintended hurt feelings, the lamp that gets broken during VBS by a child from a refugee family, the frustrated old deacon who feels like I’m losing my church – through all the pain and mess, we stick to it.  We work without ceasing trudging through the mess because it is worth.  Building the Peaceable Kingdom is worth it. 

What we do is step beyond our comfort zone to answer God’s call.

How we do it is relationally, humbly, sensitively, and persistently.

We know our only success will come as God blesses our efforts and transforms our hearts.  God can be counted on.  God will work in us and speak through us.  That’s why for me, and I am praying for my church, building the multiethnic church is a call that must be answered. 

            I’ll take any questions, and then I’ll go over resources to finish up.

Resources

A.    Relationships – these are acquired throughout the process

B.    Experiences – these are acquired throughout the process

C.    Media

1.    Books

2.    Internet research

3.    Popular Christian Magazines

4.    TV & Movies

Building a Mutliethnic Congregation - Part 1

I meant to post this a couple of weeks ago.  It is a long post, so I am separating it into two posts.

Building a Multiethnic Congregation (Part 1)

CBFNC Annual Gathering – First Baptist Church, Hickory, NC

March 31, 2017

Part 1 – The Issue

            Last week, I went to the local high school my 14-year-old son will attend next year.  His 8^th choir was performing with the various high school choirs.  One of the groups to perform was an ensemble made up of 18 male and female high schoolers.  They were wonderful musicians.  I sat and thought about how much I’d love for that group to sing worship music at our church. 

            I look more closely at the group and my mind began to race.  Each one of these kids comes from a family.  There are parents, maybe grandparents, and siblings.  Each young person represents something more than just himself or herself.  Would these teens and their families feels comfortable at our church? 

            One of the kids of the 18 in this ensemble was white, Caucasian.  One was black, African American.  The rest were various hues each distinct from eachother.  Asian; Arabic; Hispanic; there were kids from many ethnic backgrounds.  I sat and wondered, would each of these kids and their families feel welcome at the church where I am the pastor?

            Every one of us here wants to say “Yes” to that.  It’s why we come to a seminar on building a multiethnic church.  We’re at least pondering the idea.  So, would the kids in this choir, representing America in all its resplendent diversity, be welcome in our churches?  We want to say yes.

            And yes might actually be the answer.  The teen from an African American family or a Chinese family would likely be warmly welcomed into a predominantly Caucasian church.  The white church would, say, smiling, “Come in.  We’re glad you’re here.”  The white church would say it and genuinely mean it. 

The actions of the people in the white church in many cases communicate something else.  We’re glad you’re here.  If you want to stay, you need to adapt to the way we do community, the way we are comfortable relating to one another, the style and pace at which we worship, and the particular approach we take to being a family.  None of this is usually spoken outright, but it is unmistakably known.  And the way the predominantly white church does community, and the style and pace of worship in the white church, and the particular approach to being a family in the white church is loaded with Euro-centric cultural heritage. 

For nine years, I led a church in an extremely diverse community – Arlington, Virginia.  It’s right across the river from DC.  The Pentagon was a couple of miles away from our church building. 

The people in that church were generous with their willingness to welcome everyone.  In a congregation that usually had less than 80 people would include families or individuals from 10 ethnic backgrounds on any given Sunday.  However, even with this diversity in the pews, the church functioned the way it had in its heyday in the early 70s when it was an almost exclusively Caucasian Southern Baptist body of believers.  I arrived in the late 90’s when the church was a decade or more into decline.  When nonwhites stepped into leadership the church family, they adapted to the culturally Eurocentric way of doing things.  The church did not adapt to the way the new wave of believers lived and related to one another.  As the community around the church changed the older members tried to function the way they always had.  And the failure to adapt led to significant decline in membership and in relevance to the community.

            Now, I have been in North Carolina for almost 11 years.  I and the church I now lead am exploring a specific question.  Can what is a traditionally European-American church be transformed to the point that someone who is not white can be at home within that congregation?  Can this transformation be so complete that so many non-white people come that the church can no longer be described as a traditionally Euro-centric church?  The congregation becomes one in which there are Asian-background believers, Hispanic-background people, African-background individuals, folks with a European heritage, Native Americans, those with Arabic backgrounds, and mixed-race persons. 

There’s such glorious diversity in the church that I envision, that you look at the group the way I looked at that ensemble of high school singers.  No majority can be seen.  There a lot of people and they come from all over.  But, when I look at this church I am imagining, here is what I can see.  I can see God in this place and I see more of God in the diverse church than I would if it was just one culture that populated the church family.    The testimony of the goodness of God and the depths of the salvation in Jesus Christ is fuller and richer because more people and different people add their own stories to the church’s witness. 

A.    The Problem

This dream comes at a time in our history as a people when we facing a real problem.  One of America’s great prophets of the 20^th century named this problem. 

April 17, 1960, Martin Luther King Jr. said on the tv program “Meet the Press,”  “I think it is one of the tragedies, one of the shameful tragedies that 11:00 on Sunday morning is one of the most segregated hours, if not the most segregated hours in Christian America.”  Was Dr. King correct? Is Sunday morning segregation a shameful tragedy? 

He went on to say that he definitely thought the church should be integrated and any church that stands against integration and has a segregated body is standing against the teachings of Jesus Christ.  However, in the same statement, he acknowledges that his own church, Ebenezer did not have any white members.  They would be welcome, he said, if they came.  Maybe. 

I believe Martin Luther King Jr. would have welcomed the white guest who visited Ebenezer.  Maybe, many members would join him in that welcome. But, at that time, if a white person or several white individuals tried making Ebenezer their church, I believe many core members of the Ebenezer family would feel challenged and uncomfortable because the ‘other’ has invaded their sacred ground.

And we whites couldn’t blame them for such guarded attitudes.  February 26, 2012, Trayvon Martin is killed by George Zimmerman.  He was 17, walking in his own neighborhood.  August 9 2014, Michael Brown was shot dead by a police officer.  He was unarmed.  He was 18.  These events touched off a slew of high profile deaths of African American young men.  The perception over the last five years has been that there is a public, violent, growing conflict between law enforcement and people of color in America.[i] 

In addition to this growing racial tension, another reality that divides people in America is the tension between the American populace and Americans of Arabic descent.  If someone is perceived to be Arabic or Muslim, many Americans are suspicious of that individual.  We had a high profile shooting of three Muslims, dental school students, in Chapel Hill, February, 2015.[ii] Not all Muslims are Arabs, and not all Arabs are Muslims, but the tension conflates the identities.

Besides the racial tension and the uneasy relationship between Muslim and non-Muslim Americans, a third reality to be noted is the massive growth of the population of persons who would be described as Hispanic.  Hispanics may well be the largest people group in the United States by the end of the century.

In this changing context where black people have trouble believing white people have good intentions, where white people are unaware of their own privilege or unwilling to acknowledge it, where American citizens are suspicious of their fellow citizens if they happen to be Muslim, and where we are near the time when whites will no longer have a numeric majority in the population, what is the witness of the church?

·         What does the Gospel have to say to America as it is today? 

·         How do we draw the people around us into the Kingdom of God through faith in Jesus? 

·         How do we show what the Kingdom of God is like?

B.    The Opportunity

These tensions are real and some of our friends who are white feel threatened.  Now all but some; there is a sense that we’re losing our country.  And if pastors like me drag multiculturalism into the church, then we’re losing our church.  However, it is not all bad.  We have before us a great opportunity. 

This can be a time when we open the Bible and allow ourselves to hear the word and hear God’s remind us of two things.  First, our loyalty and our calling is not to our country.  It is to the Kingdom of God.  We belong to the Kingdom.  Our eternity is not the United States.  Our eternity is the Kingdom of God.  We can reminded of that and how closely we are united to believers from different backgrounds.  And second, we can be reminded the church is not our church.  It is God’s.  If God is calling to make changes so that His church can grow and be accessible to more people, we should rejoice as we change because we’ll be closer as we do the work He sets before us.

The world is at our doorstep.  A couple of years ago, I was with my kids on a camping trip and we stopped at a service station.  This was way out in the boondocks.  The man running the station was Pakistani.  I am sure he had a family.  This was in the middle of nowhere.  We’re in a time when you could meet someone from just about anywhere and it doesn’t matter where in America you are.  When you meet that person, ask yourself the question I asked myself as I sat at the high school chorus concert.  Would this individual be at home in my church?

The reason this question is important is the Biblical mandate we have from Jesus.  It comes in Acts chapter 1. The risen Christ appears to the disciples and says to them, “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).  In carrying out this mandate, the disciples did not attempt to create different, ethnic congregations. 

In Acts chapter 6, a conflict arose in the church, an ethnic church.  Acts 6:1 – “the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.”  The Hellenists were Greek-speaking Jews in the Jerusalem church, and the Hebrews were Aramaic-speaking Jews.  What was the young church’s solution to this ethnic division?  Appoint the very first deacon board, leaders of good standing, full of the Spirit and of wisdom (6:3).  The first job of the first deacons was to attend to the task of equality in the church, keeping Hellenists and Hebrews together, even with their differences.

In Acts 10, Peter is given a Heavenly vision in which God tells him that in Christ there is no place for distinctions between Jews and gentiles.  Those who previously were kept apart are now united.  Peter then goes and baptizes the Roman Cornelius and his entire household.  The Romans were despised invaders who kept the Jewish people as exiles in their own land.  No one was hated more.  God showed Peter that Romans and Jews were united when they joined to one another in Christ.  Peter did not plant a “Roman congregation” that would share space in the Jewish church.  They were all together.

Much of the content of Paul’s letters was devoted to drawing together people who had been very much divided – Jewish and non-Jewish followers of Jesus.  Romans 9-11, Ephesians 2, and the entire letter of Galatians are some examples of Paul’s unifying efforts. 

Paul changed his presentation of the Gospel based on his audience.  He always preached salvation in Jesus, but he adapted his method based on the cultural experiences of his listeners.  He was a rabbi to the Jews, and in Athens, Greece, he took the approach of a philosopher as he shared the Gospel with philosophers.  This story is in Acts 17:16-34.  , Paul presents Jesus to pantheistic philosophers.  He adapts his message so that it is intelligible for his hearers. 

One of the issues that arose in many of the early congregations was the fellowship meal, where the main dish, the meat, was meat that had been sacrificed to idols.  Paul writes in Romans 14:15, “If your brother or sister is being injured by what you eat, you are no longer walking in love.” He neither recommends eating that meat, nor does he prohibit it.  His concern is doing what’s necessary to welcome all people and doing it with a loving, gentle spirit. 

The church I mentioned in Arlington sometimes failed to have that gentle spirit.  The Wednesday night dinner cooks, white women who for years ran the kitchen like drill sergeants, had gotten tired.  They were well into their 70’s, and while some people in their 70’s are full of vibrancy, these particular septuagenarians wanted me, their young pastor, to find a new Wednesday cook.  And I found one! 

She was a woman in her early 40’s, one of the women in our Spanish congregation.  She is Costa Rica.  The older white women complained about her to no end, often in her presence as if she wasn’t there.  They leered over her shoulder as she cooked.  One woman came to me and barked, “Well I don’t know what they eat, but my husband has a sensitive stomach.” 

After a few months of this, the Costa Rican sister came to me in tears and said, “Pastor Rob, I just can’t do this.  These women treat me like I am a child.  All I want to do is serve the church and I love cooking the Wednesday meal, but I can’t do it anymore.”  And we didn’t have Wednesday meals any more. 

That type of tension came up again and again in that church.  The people of the church welcomed everyone, but they did not trust everyone.  They felt genuine love toward their nonwhite brothers and sisters, the lack of trust negated their love. 

The witness of the New Testament is clear.  Throughout Acts and in the writings of Paul, we see numerous ethnicities together in the church: Jewish, Cornthian, Roman, North African, Ethiopian.  They were all together.  Not only that, but the destination to which history is moving, shows a united humanity under God. 

A key verse for my understanding of the church is Revelation 7:9-10.  John of Patmos has been guided through a vision of Heaven.  He has seen the throne room of God, the 24 elders representing the 12 tribes and the 12 disciples, he has seen spectacular heavenly creatures that defy description, the horsemen of the apocalypse, and the redeemed of Israel.  Then he writes, “After this I looked and there was a great multitude that no one could count, from every nation, from all tribes and languages, standing before the throne and before the lamb, robed in white, with palm branches in their hands.”  And people of every shade, from every background worshiped God together.  If we can successfully build multiethnic churches, we can show the hurting world around us a real life picture of this heavenly future.

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[i] https://www.theguardian.com/us-news/ng-interactive/2015/jun/01/the-counted-police-killings-us-database

[ii] http://www.cnn.com/2015/02/11/us/chapel-hill-shooting/