Why racial ethnic congregations?

by Rhashell D. Hunter
Director of Racial Ethnic and Women's Ministries/Presbyterian Women

Why is there still a need for racial ethnic congregations (monocultural congregations), when so many people today are interested in multicultural congregations?

When I was asked to address this question, I initially responded, “Can’t I write about something else? This is a tough question.” But because I like a challenge, I thought I’d give it a try. So I invite you to ponder this question with me as we seek to answer it together.

I admit that I am one of the people who advocate for multicultural congregations, and that is the direction in which we are moving in the Presbyterian Church (U.S.A.). We live in a pluralistic society, and many of the places where we live and work are becoming increasingly multicultural. It makes sense that our churches should become more multicultural as well. Even racial ethnic congregations, which appear to be monocultural, are becoming more multicultural. There are Asian congregations that are becoming pan-Asian, with members from Taiwan, China, Korea and the Philippines, for example, all gathered in one church community. And in some Latino/a congregations, many cultures are often present, such as those from Puerto Rico, Cuba, Mexico and Colombia in one congregation. I have visited an African new church development that had members who were from Nigeria, Ghana, Kenya, Tanzania and other nations from the continent of Africa.

I have also visited predominantly European-American congregations that have become more multicultural. Many of them have a strong sense of mission and an appreciation for diversity. Some of them seek to better reflect the communities that surround their churches. And some are reminiscent of the early Pentecost church, where there were folks from all nations participating in the community of believers.

I greatly value multicultural congregations. My task here, however, is to ponder the question, “Why is there still a need for racial ethnic or monocultural congregations today?”

One reason monocultural congregations are important for some racial ethnic and new immigrant groups is language. Members of churches who gather to worship, pray, break bread and engage in ministry together want to speak, be heard and be understood in their own language. And while many persons for whom English is a second language have excellent command of English, there are times when they wish to speak and use expressions and colloquialisms that are communicated more effectively in their native tongue.

Even for those who only know English, there are cultural reasons for the need to gather with others who are of the same racial ethnic group. One of the primary reasons is to deal with the effects of racism. Unfortunately, racism is still an evil in our society and persons of certain racial ethnic groups regularly experience prejudice. Many racial ethnic Presbyterians have a long tradition of bonding together in a community that has been a source of survival, information and emotional support.

Many racial ethnic churches feel particularly called to ministry with marginalized persons in their communities. They identify with the poor, and they participate in the construction of racial ethnic identity by utilizing the folk culture of the poor. There is a common identity, for instance, among many African Americans of different economic classes, which stems from a common history of oppression and achievement, common heritage and common destiny.¹ There is a distinct folk culture based on the experiences of African Americans in society and a collective consciousness among those in the culture. This consciousness or way of knowing does not need translation, and it is immediately accessible through phrases, symbols and images. What’s more, many racial ethnic churches share the gospel using a rich variety of music, witness and styles of worship. It is the social location of the racial ethnic participants in these congregations that allows them to read Scripture in community and in solidarity with others who are marginalized and to experience God in the midst of struggle and oppression.

The challenge to all Presbyterians is to learn how to share the gospel in an increasingly diverse culture. Maybe the reason why we need to work toward multicultural congregations is to get to know other Presbyterians from different races and ethnicities and discover our commonalities and our differences. In doing so, we have a greater chance of living out the biblical vision of a world where the humanity of everyone is valued and where God’s love is spread to every race, class, culture and people.

Note
1. David Daniels, “Ain’t Gonna Let Nobody Turn Me ‘Round” in Public Religion and Urban Transformation: Faith in the City, ed. Lowell W. Livesey (New York: New York University Press, 2000), 165. Michael Eric Dyson, Reflecting Black: African-American Cultural Criticism (Minneapolis: University of Minnesota Press, 1993), 78–87. Molefi Kete Asante, Afrocentricity (Trenton, NJ: Africa World, 1988), 74.