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The Emmanuel Research Review is a publication of the Emmanuel Gospel Center, and features articles, papers, resources, and information that we believe are helpful and relevant to urban pastors, leaders, and community members in their efforts to serve their communities effectively. |
Welcome to the third edition of the Emmanuel Research Review, a publication of the Emmanuel Gospel Center (EGC).
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We value your input! Let us know how we can be of service to you. And please feel free to send us your comments, suggestions for topics to be discussed, as well as ideas for further discussion about any of the information presented here. Our hope is to facilitate dialogue about these important topics to increase mutual understanding and support fruitful collaboration.
Rev. Jay Broadnax
Director of Applied Research
Unity in Diversity
This edition of the Emmanuel Research Review asks one challenging but immensely important question: "How can the culturally diverse churches in Boston build a healthy, respectful sense of unity, despite their differences?" This question is important because it is so close to God's heart. Jesus prays that his followers may "be brought to complete unity to let the world know that you sent me…" (John 17:23). However, few churches have significant relationships with those outside their own ethnic group. Sunday morning at eleven o'clock has been called "America's most segregated hour."
In our first article, Emmanuel Gospel Center's senior researcher Rudy Mitchell offers "An Introduction to Boston's Quiet Revival." After thirty-five years of revival among many different ethnicities, there are now more churches in Boston than ever before!
In our second article, "Seeing The Church with Kingdom Eyes," EGC missionary Rev. Dr. Gregg Detwiler suggests three key reasons why the exciting news of the Quiet Revival has gone unnoticed by so many. He encourages us to look at the church from a wider Kingdom perspective so we don't miss what God is doing.
Gordon-Conwell Theological Seminary professor Dr. Eldin Villafañe, provides insight in a brief article entitled "Unity." Dr. Villafañe proposes a biblical balance between embracing our own ethnic identity and opening ourselves to others' differences.
EGC president Dr. Douglas Hall asks six powerful questions that help us to determine whether our cross-cultural partnerships are truly healthy and life-giving. In "How To Make Our 'Love In Action' Effective," Dr Hall encourages us to demonstrate our love in action with our eyes open to the worth God places in individuals from all cultures.
Finally, we have listed some print resources and web links for futher study on this topic.
by Rudy
Mitchell
Senior Researcher, Emmanuel Gospel Center
Boston's church community has experienced a remarkable transformation during the last 35 years. By 1970, many older mainline neighborhood churches had declined and then either closed or, in some cases, changed as they reached new ethnic populations in their area. Beginning about this time, several new waves of immigration came into Boston from Haiti, Latin America, the Caribbean and various parts of Asia and Africa. These immigrants began planting several hundred new churches in Boston and New England. A remarkable growth in these immigrant churches and the continuing growth of many African American churches has created a "Quiet Revival" in the Boston area over the last 35 years.
While there were immigrant churches in Boston in 1900, the ethnic churches today are from different corners of the world than a century ago. If you were to travel around the streets of Boston in 1900, you would have seen churches named St. Ansgarius Swedish Episcopal Church, Bethania Danish Evangelical Lutheran Church, the Norwegian Congregational Church, the Scotch Presbyterian Church, the Italian Methodist Church, the Lettish Lutheran Church, Notre Dame des Victoires French Catholic Church, Our Lady of Czestochowa Polish Catholic Church, and St. Lazzaro Italian Catholic Church.
Today as you explore Boston and Cambridge, you will notice churches like St. Michael's Tewahedo Ethiopian Church, Canaan Defenders of the Faith Church (Hispanic), Boston Missionary Baptist Church (Haitian), the Overseas Burmese Christian Fellowship, the Arabic Evangelical Baptist Church, the Indonesian Full Gospel Fellowship, the First Brazilian Baptist Church of Greater Boston, the Harvard Korean United Church of Christ, the Hoi Thanh Tin Lahn Vietnamese Baptist Church, the Christ Apostolic Church Mount Joy (Nigerian), and the Boston Chinese Evangelical Church, to name just a few. Immigration from Asia, Latin America, the Caribbean, and Africa has fueled the growth of these new churches over the last 35 years, just as immigration from northern and eastern Europe led to church development a century ago.
Today, Boston's Christian community represents an even wider international spectrum of nations than 100 years ago. In fact, Christians from more than 100 nations can be found in Boston churches. Today, one will also find many more examples of individual churches which have a vibrant mix of several ethnic cultures, races and nationalities. While it is popular to repeat the old cliché that the church is the most segregated institution in America, the common bond of faith has increasingly made this statement less accurate in Boston's urban churches. Statistics from surveys conducted by the Emmanuel Gospel Center show that there are many churches which are bringing together significant numbers of people from different cultures to worship God and serve their community together.
The Quiet Revival was termed "quiet" because it was often not seen or heard by the larger church community and the public media. It was not seen in large stadium crusade meetings nor in the building of dozens of mega-church buildings. Many of the new churches have met in urban store-front buildings or in shared space with other churches. Evangelism multiplied through invisible ethnic and immigrant, personal networks. Crusades and youth gatherings have been held in school auditoriums, street corners and parks.
The general public, even the larger Christian community, has not been aware of the spiritually vital churches growing to 500 or 1,000 members in the side streets of Roxbury. Many would not guess that the largest Protestant church in Boston is an African American congregation meeting in a former supermarket in Mattapan.
Boston's Quiet Revival has included the growth in the number of churches from about 300 in 1970 to more than 500 today. It has also included a renewed spiritual vitality fed by God's Spirit through Christian immigrants from over 100 countries and more than 30 languages. This transformation has changed the Boston church from a Yankee and European flavor to one reflecting the city's newer diverse mix of global cultures.
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When we don't view God's work from a Kingdom perspective we are in danger of missing what he's doing.
by Rev. Dr. Gregg Detwiler,
Multicultural Ministries Coordinator,
Emmanuel Gospel Center
When I was a missionary in Boston in the 1980s, many local and national church leaders told me, "nothing was happening in the church in Boston." The common wisdom was that the church in Boston was dead and declining. Amazingly, that analysis couldn't have been farther from the truth! According to a landmark study done by the Emmanuel Gospel Center, it was discovered that the church in Boston was experiencing what was perhaps its greatest growth in the city's history! This remarkable move of God has now been dubbed Boston's "Quiet Revival."
An important question to consider is this: How could very sincere and well-respected mission and church leaders miss the mark so completely? As I have pondered this question for many years, I have come to see the fundamental problem was caused by a deficient Kingdom perspective. When my leaders gave their analysis of Boston, they looked through three lenses that impaired their ability to see a clear Kingdom vision. I refer to these lenses as three ism-lenses: denominationalism, ethnocentrism, and ecclesiastical elitism.
The first lens was the lens of denominationalism. In saying this, please understand that I am not speaking against denominations (I am a happy member of one), but against vision-impairing denominationalism. I have come to see that a denominational lens alone is too narrow to get an accurate view of what God is doing. Had my friends widened their view beyond our denomination they would have seen more clearly what God was doing in Boston. But even from a denominational perspective their conclusions were incomplete because they were missing the faithful work of our own denomination's Spanish, Portuguese, and Korean-speaking churches. This oversight occurred because of the second ism at play-ethnocentrism.
Ethnocentrism is a learning disability of evaluating reality from our own overly dominant ethnic or cultural perspective. We are all susceptible to this malady, which clouds our ability to see clearly. The reason my friends made their miscalculation was that they were not in relationship with where the Kingdom growth was occurring in the city, namely, among the many and varied non-Caucasian ethnic groups. In fact, they were actually partially correct in their assessment because the portion of the church they were best acquainted with, the "church of the lighter hue" (Euro-American), was, in truth, declining. But there was a third ism at work as well, what I call, Ecclesiastical Elitism.
Ecclesiastical Elitism happens when we evaluate Christian ministry with a bias toward large local churches and what Dallas Willard calls the three C's of success: crowd, campus, and cash. Unfortunately, many American Christian leaders have so embraced this model of success that it has disabled their ability to see the other ways that God works. In the '80s there were very few large churches in Boston. Most of the growth was occurring among poorer ethnic churches comprised of 100 or less people, yet these churches were being multiply productive in growing churches in Boston, the region, and the world. In additional to this, there were hundreds of vital mission networks leading from Boston back to the homelands which were virtually undetected (or delegitimized) by traditional mission agencies because they did not fit their familiar way of doing missions.
The problem with isms is that they limit our sight and thereby cause us to act with limited vision. At best, we are in danger of being misinformed and missing what God is doing. At worst, we are at risk of actually working against God by initiating programs that are out of step with how he is working. Furthermore, these three isms work against the Kingdom vision of the Church as it is described in the Bible. Jesus prayed to his Father in his high priestly prayer "that they [all Believers] may be one as we [the Father and Jesus] are one" (John 17:22).
What's the solution to see our vision problem corrected? I would suggest three prescriptions.
First, we need to ask God to heal our spiritual eyes so that we might see as he sees. Like the Church of Laodicia, we need the "eye salve" of God to heal our vision: "And I counsel you to buy… salve to put on your eyes, so that you can see" (Rev. 3:18).
Second, we need to ask God to give us a new pair of spectacles that will replace the deficient "ism-lenses." I have suggested that the lens that offers the clearest vision is the lens of the Kingdom. In the Book of Revelation, God enabled John the Revelator to see a vision of the consummated Kingdom in heaven. What did John see? "After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing [and worshipping] before the throne and in front of the Lamb" (Rev. 7:9). Notice in heaven there are no isms, only Christ-honoring worship from people of every tongue, tribe, and nation!
Third, one practical way to help us start seeing the church from a Kingdom perspective is to simply talk about the church the way God talks about it in the Bible. In the Bible, the local church is always viewed from the perspective of the larger Kingdom. Problems arise when we reverse this and see the larger Kingdom from the perspective of the local church. My colleague, Dr. Doug Hall, makes the point that New Testament Christianity is always seen as the highly interrelated body of Christ. Listen to the language of the Bible in describing the New Testament Church:
"all the beloved of God in Rome"
"to the seven churches in Asia"
"to the churches in Galatia"
"to all the saints who are at Ephesus"
"to all the saints and faithful brothers in Christ who are at Colossae"
"the church of God which is at Corinth with all the saints who are throughout Achaia"
"to all who reside as aliens scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia".
Regaining and using the language of the Bible will serve as "eye-strengthening exercises" to help us to see the Church with Kingdom eyes and thereby align ourselves with His vision.
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by
Eldin Villafañe, Ph.D.
Professor of Christian Social Ethics, Gordon-Conwell
Theological Seminary
"Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all." -Colossians 3:11 NIV
There is a great mystery in the unity of God's people that requires the understanding that one's religious experience is mediated through one's cultural reality. Unity among the brethren of different ethnic and cultural groups requires the affirmation of our diversity in God's kaleidoscope of the races. Unity in the household of faith does not mean uniformity.
When Christ comes into our lives, he does not come to destroy our ethnic or cultural identity. He will, however, place a "leavening in us to forge a new identity." For this reason, Paul concludes in Galatians 6:15, "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." In the same manner before the reality of the new man all identities are relativized in Christ: "And have put on the new man, which is renewed in knowledge after the image of him that created him: Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all." (Colossians 3:10-11 KJV).
This relativizing of our identity does not mean that they are not important, rather that they are submitted to Christ. What is indeed eliminated is the superiority of one over another, and the possibility of imposing one identity on another. This was in part the struggle waged by Paul with the Judaizers who demanded circumcision, that is to say, a Jewish identity in order for the Gentiles to become Christians.
In the words of Bishop Mortimer Arias, "the Lord accepts the culture which gives shape to the human voice which responds to the voice of Christ." One's religious experience is indeed mediated through one's cultural reality. We must seek unity in Christ while affirming our ethnic-cultural identity.
Prayer: O Lord thank you for the "diversity in unity" of your church. Amen
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by Dr. Douglas Hall
President, Emmanuel Gospel Center
Support for the first century urban church, specifically the "poor saints of Jerusalem," came from many sectors of the Christian world. It was a concern alluded to in Romans, First and Second Corinthians and Acts. Christian churches outside cities also struggle, and these needs, we trust, will also receive support from the larger Kingdom. Two millennia later, there are still those in the Kingdom of God who need help, in our cities, our neighborhoods and around the globe.
Simply helping, however, is not enough. It is important to determine whether our help makes those helped strong, or does our help keep them in need of more help? This latter kind of "helping" is designed to do what no help should do-make people more dependent. Some call it paternalism. So how can we do our part to help the "poor saints" and not participate in this sin against the dignity of other believers?
We need to start with more than an emotional love or sense of concern. We need to begin with a deep respect for the beauty of the other believers and their cultures. It was this fuller sense of compassion for individuals created in his Father's image that brought Jesus here for a brief three-year ministry. It was the same love and respect that then took him out of the world so that the new believers, filled with the Holy Spirit, could be liberated to help others. Their charge to help was not to care for the needs of 12 or 70 or even 120 fellow Christians, but to reach an entire world with the love of Christ, most of whom were yet to be born.
The following questions could help us understand our true motives for helping:
If we can say "Yes" to these six questions then our help is most likely needed and will be appreciated long after we have gone.
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Jesus is the End of Ethnocentrism: A sermon by noted preacher, Dr. John Piper: http://www.desiringgod.org/library/sermons/02/012002.html
On appreciating cultural richness in our churches: http://www.ethnicharvest.org/links/articles/IUAchapter4.htm. Published by The Ethnic Harvest web site, a non-denominational, evangelical ministry which acts as a "neutral hub" to resource and connect Christians for cross-cultural ministry.
An excellent Boston Globe article that discusses a dynamic pan-African church in Boston: http://www.boston.com/news/local/massachusetts/articles/2004/05/09/immigrants_faith_finding_new_home?mode=PF
A New York Times article on describing how African immigrant churches are creating 'oases of faith' in the United States: http://www.christianpost.com/dbase.php?cat=missions&id=806
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Elmer, Duane. Cross-Cultural Connections: Stepping Out and Fitting in Around the World. Downers Grove, Ill.: InterVarsity Press, 2002.
________. Cross-Cultural Conflict: Building Relationships for Effective Ministry. Downers Grove, Ill.: InterVarsity Press, 1994.
Practical handbook on intercultural communication and conflict resolution. Compares and contrasts western and two-thirds world cultures (Asian, Hispanic, African).
Hesselgrave, David J. Communicating Christ Cross-Culturally. 2nd ed. Grand Rapids, Mich.: Zondervan, 1991.
This detailed textbook covers communication theory and culture, language and culture, as well as the importance of understanding world views in communicating across cultures. The author also studies behavioral norms, social structure, media, and ways of deciding.
Hopler, Thom, and Marcia Hopler. Reaching the World Next Door: How to Spread the Gospel in the Midst of Many Cultures. Rev. edition of A World of Difference:Following Christ Beyond Your Cultural Walls. Downers Grove, Ill.: InterVarsity Press, 1993.
Includes a study of biblical perspectives on relating the message of God across cultures. This perspective on the Bible and culture is applied to communicating Christ in today's urban world with its cultural dynamics and networks.
Keidel, Levi O. Conflict or Connection: Interpersonal Relationships in Cross-Cultural Settings. Wheaton, Ill.: Evangelical Missions Information Service, 1996.
Lingenfelter, Sherwood G. Agents of Transformation: A Guide for Effective Cross-Cultural Ministry. Grand Rapids, Mich.: Baker Book House, 1996.
The author relates cultural bias to many areas including family, community, labor, property, exchange interests, and belief systems. He then applies his insights to Christian ministry.
Lingenfelter, Sherwood G., and Marvin K. Mayers. Ministering Cross-Culturally: An Incarnational Model for Personal Relationships. 2nd edition. Grand Rapids, Mich.: Baker Academic, 2003.
Drawing on examples from a variety of cultures, Mayers and Lingenfelter explain key principles for developing an incarnational model of ministry while growing in one's understanding of cultural differences in viewing time, judgment, crisis management, goals, self-valuation and vulnerabilities.
Mayers, Marvin K. Christianity Confronts Culture: A Strategy for Cross-Cultural Evangelism. Grand Rapids, Mich.: Academie Books, 1987.
Ortiz, Manuel. One New People: Models for Developing a Multiethnic Church. Downers Grove, Ill.: InterVarsity Press, 1996.
After describing recent American immigration trends, Ortiz provides insights on vision, purpose and leadership in multiethnic situations. He explains and describes many specific multiethnic and multicongregational models.
Wuthnow, Robert. "Overcoming Status Distinctions? Religious Involvement, Social Class, Race, and Ethnicity in Friendship Patterns." Sociology of Religion 64, no. 4 (Winter 2003): 423-43.
Wuthnow's research concludes that people who are religiously active are only slightly more likely to have friendships which cross cultural or economic status boundaries than the average person. Evangelicals were more likely to have such friendships than Mainline Protestants. The findings suggest that churches may need to do more than preach about Christ's example; they also need to promote active volunteer programs and concrete activities which encourage developing diverse personal relationships.
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Who we are:
The mission of the Emmanuel Research Institute (ERI), an applied research and consulting service of the Emmanuel Gospel Center in Boston, is to make information available that builds the capacity of urban churches and organizations to make decisions for effective action. Through research, training, and consulting, we equip urban churches and the organizations that support their work to better understand their urban community systems and serve them more effectively.
The Emmanuel Research Institute offers:
- Basic research such as The Boston Church Directory, periodically revised.
- Topical research such as studies on church-based youth ministry or access to higher education.
- Conferences and consultations that bring different parts of the community together to listen, discuss results, interpret meaning, and decide on next steps.
- Training on how to do applied research. Applied research is original work undertaken primarily to acquire new knowledge in order to develop an effective response. ERI’s training emphasizes practical application leading to organizational development and programmatic response.
- Published results of applied research to facilitate applied research by others.
- Individual and group consulting related to applied research, program development, strategic planning, evaluation, systems thinking, systems analysis, and church infrastructure.
- Speakers on a wide range of urban ministry topics.
ERI is working to strengthen and enhance its capacity to provide the following categories of products and services, some of which are already available and some of which are in development:
- Data for Informed Decision-Making – ERI will regularly gather, categorize, and maintain information on ethnic and immigration demographics, socio-political, economic, and cultural trends, trends and indicators of church vitality, trends and initiatives in parachurch and faith-based ministry, community needs assessments, and other topics.
- Training and Technical Assistance – ERI will deliver practical training, seminars, and consulting tailored to the needs of urban congregations and the organizations that support their work. These will include “Developing Learning Teams,” “Using Systems Thinking and Analysis,” “Research and Writing in Urban Studies,” “The Inner City – A Context For Ministry,” and “Listening to Your Community.” Some of this training will be offered through individualized technical assistance (working with a single church or organization), while some will be available in seminar or classroom settings.
- High Quality Scholarship and Tools – ERI will publish, summarize and review studies, papers, and other tools that will help churches and parachurch organizations work more effectively in the urban context. We intend to develop online tools for access to this information, and better catalogue the printed resources for easier access.
- A Network of Resources – ERI maintains longstanding relationships with a variety of institutions that support local congregations, church leaders and faith-based organizations in their efforts to enhance their community effectiveness.
We look forward to working with your church or organization. Please contact us if you have specific questions, if you wish to discuss a project proposal, or if you need information.
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Emmanuel Research Review, copyright © 2004-2008, Emmanuel Gospel Center. All rights reserved. For permission to reprint any or all of this newsletter, contact , Senior Researcher, by e-mail or write to us (address below).
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