Where the Nations Meet: The Church in a Multicultural World - Stephen A. Rhodes - Google Books
God's vision for the church is both wider and broader than many Christians always intended the church, as the Body of Christ, to be a multicultural and . church goes into the world and engages in mission, meeting people where they are. Buy the Paperback Book Where the Nations Meet by Stephen A. Rhodes at assistancedogseurope.info, Canada's largest bookstore. + Get Free Shipping on. diverse nation, only a small percentage of churches are culturally diverse. Meet: The Church in a Multicultural World (Rhodes ), Divided By Faith .
I incline rather to them who speaking of a Christian communion, make the communion to be the genus, and the state ecclesiastical and civil to be the species of it. It extends through both administrations, civil and ecclesiastical. And since both are different species not the same specieseach one is a Christian communion, though not in the same way and certainly not in a competing or oppositional way. Civil administration is a human order appointed by God to men for civil fellowship of human things.
Cotton continues with important distinctions that help clarify the need for separation and mutual support between the dual administrations: Heavenly life is eschatological, invisible, and not-yet, and the ecclesiastical administration itself is an outward and temporal entity viz. This World and the World to Come The differences between the contemporary view of evangelicals and classical Protestantism should be at least somewhat clear.
Classical Protestants however argued that the old order is nothing but the good principles of creation, which remain operative and relevant and concern directly only the things of this life.
In no administration, civil or ecclesiastical, is heaven realized visibly on earth, nor should Christians attempt to. The revelation that Christ reigns over the civil realm does not alter the essential features of the creation ordinances, including those pertinent to civil order; nor has Christ abrogated or superseded them.
Rather the ecclesiastical administration orients the faithful to heaven. Moreover, the distinctive features of heavenly life, such as its visual multicultural congregation, are not normative in earthly life, for as stated above the heavenly life is not realized visibly in the ecclesiastical or civil orders. Again, as outward orders, they are temporal. It directs to, but is not, the place of heavenly life. Therefore, the question concerning multiculturalism on earth is not answered by an appeal to heavenly life.
This whole discussion has led to a clarification of the question, however, and has not provided an answer concerning multiculturalism. But now that it is clarified, the typical evangelical answer misses the point, for it assumes a false ecclesiology and from it a false political theology.
Multiculturalism has already been dealt with elsewhere. Indeed, I would argue that the ecclesiastical order is better suited for a multicultural congregation, for it orients itself towards a holy fellowship not of this world. Being eschatological and spiritual, the church considered in itself is already radically multicultural, for its spiritual members span the entire globe. The geographic proximity of these members, as embodied people on earth, is in principle irrelevant to that higher and spiritual communion.
All Nations, All People, Called Together by God - General Board of Global Ministries
So while I affirm that the ecclesiastical administration, as an order orienting people to heaven, can peacefully exist as a multicultural congregation, this does not imply an imperative for multicultural local churches and certainly not for a multicultural civil society.
For this reason, the question of multiculturalism does not concern an a priori imperative for multiculturalism for either order, but rightfully concerns prudence and policies conducive to good order and the achievement of ends.
This actually empowers local churches to prudentially consider how they can serve as places of reconciliation and contribute to civil peace and tranquility.
The idea is wrong that merely being open toward other groups might be all that is needed to advance toward multiculturalism. Even if a church has a good attitude toward people of other cultures, those people probably will never know this is true, unless there is some intentional, strategic effort to reach out to them.
For example, he arranged to get the flags of all nations that are in place for International Sunday at Pentecost.
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He also took care to always have people of different colors and ethnic groups in the pulpit, receiving the offering, serving at communion, being ushers, etc. Pastor Tingson to the present is continuing to work on this.
For him, however the problem is no longer having an almost all white group front, but is having an almost all-black group. Pastor Tingson is trying to have more Asians and whites upfront, to keep the image balanced. Presumably we will all be color-blind in Heaven. As Christians seeking to reach out to all people, we need to be color conscious not color blind and balance participation in worship conduct among various races and ethnic groups.
Mostly it was Pastor Hatfield who began to do this. He began slowly and gradually to introduce capable leaders from various national and racial backgrounds into the various boards and committees. He also personally recruited and trained several dedicated lay-ministers from varied ethnic backgrounds to undertake various ministries and take turns in pulpit ministry.
This continued to further the image as above of being a multicultural church, and to further its actuality by having the people of other ethnicities move from merely attending church to become integral members of the church family. Pastor Tingson is finding it necessary to work even more on this aspect of power.
He finds it necessary to work hard, as many pastors do, to maintain balance between the opinions of some individuals and the democratically established church practices. Although the power issue is one of the most important of all, it may be the one least addressed. Many times, the majority group, even though well-meaning, is unaware of this issue. Many people have worked on that, including Pastor Hatfield.
In part she credits Pastor Hatfield for this by: The key is love. Many people, including many pastors have earnestly prayed that Peddie keep on loving and serving people across racial and national boundaries — and have prayed that the congregation will continue to be drawn together in harmony and in ministry. As members came together for prayer, boundaries faded, commonalities emerged, and Christian caring increased. As a result, some of the processes and hopes stated above that had been flagging were renewed, and as the general spiritual and organizational health of the church improved, so did the multicultural communion.
Thanks be to God!
[PDF] Where the Nations Meet: The Church in a Multicultural World [Read] Online - video dailymotion
Or, a church may choose to become multicultural because it is life enriching to be in a multicultural fellowship and have friends from other backgrounds. But the main reason to become multicultural is theological. We have a powerful message of Jesus Christ that we have to take to all the nations.
At that time, this made for faster, more efficient growth. Within this model, called the Homogenous Unit Principle HUPwhite pastors were assigned to plant white churches, Korean pastors developed Korean congregations, Native Americans opened Native American churches, and so forth.
Today, this model is still valid for immigrants and in places where language and cultural differences make integration problematic. But for 2nd and 3rd generation populations and families long integrated into the culture in the United States, a new model may be more useful.
Jodi Cataldo, Director of Laity in Leadership for Discipleship Ministries and a former missionary to Lithuania, presented 11 different church planting strategies commonly used across the United States today.
Alejandro Alfaro-Santiz is a Guatemalan immigrant who is now serving as a provisional elder with the Iowa Conference. He reported that his church—Trinity United Methodist Church and Las Americas, a yoked parish—shares everything, even two languages.
[PDF] Where the Nations Meet: The Church in a Multicultural World [Read] Online
This is accomplished with the use of screens and other audiovisual aids. Liturgy spoken in one language is shown in translation on the screen, and when the congregation switches to the other language, its translation appears on the screen. His church, he said, is about 35 percent Anglo and 35 percent Latino. Another 30 percent consists of people of different ethnicities, including a recent influx of Asian immigrants into the area.
The Hispanics Alfaro-Santiz works with have much prayer, he observed, but not much involvement in social ministries, while the Anglos he works with are very active in social ministries but need to learn how to pray.
So he constantly seeks ways to bring the two cultures together. Another way to let go of the HUP model is to adopt a mission model that is outward-focused on the community rather than inward-focused on the congregation. An outward-focused church goes into the world and engages in mission, meeting people where they are. Many US churches are stuck in the opposite scenario, an attraction mode—trying to figure out how to get them to come into the church to us.