Tribe, tongue and nation means more than race

Anyone who has followed this blog knows I typically write about theological topics and cultural engagement. This is one of those rare posts where I will talk about what I do for a living. For the past three years, I have served as Executive Director of a nonprofit arts and culture organization whose mission is to celebrate ethnic and cultural heritages from around the globe. Our mission is prominently seen in our annual festival in May that brings many different cultures together for performances throughout the day that shows the various art forms from around the globe, including martial arts demonstrations. Dozens of vendor booths are present with cuisine, crafts, and cultural displays. It’s like a “It’s a Small World” festival and one of the largest in this area. There is no preference or prominence of one group over the other. You’ll see displays from Africa, Europe, Asia, the Middle East, Latin America and everywhere in between.

Because our goal is to highlight different cultures, we also have culturally specific events for Lunar New Year and Hispanic Heritage Month. Recently, we added an event for Nowruz (Persian New Year), a significant celebration in Iran and Afghanistan and we’re gearing up for a celebration of African cultures in collaboration with another arts organization later this year. So you can imagine that with our festival and the other events, people and their cultures are identified with a national heritage, i.e., cultural heritages that come from a particular region that has certain customs and cuisines.

I’m trying to imagine what it would be like if we categorized the different groups according to skin color and use the black/white binary or even black, white, or brown people. Of course, it’s easy to speak of Europeans as white or Africans as black. But but what does that mean for the distinct nationalities and their accompanying cultures? How do you distinguish the Italians from the Germans from the Greeks if everyone is just white? And where do the Middle Easterner’s fit into this categorization? And if a person is just black, what does that say about the black person from Ghana vs. the black person from Brazil or the Caribbean who have completely different cultures? The ethnicities would get erased. Continue reading

Why So Few African-Americans at Reformed Churches…and will it change?

CalvinYesterday, John Frame’s page on Facebook posted this question;

Why are there so few African-Americans and Latinos in the PCA? Or in any Reformed church, for that matter? This is, I think, an important question. The Church of Jesus Christ is to embrace all nations, as God fulfills in Jesus his promise to Abraham (Gen. 12:3, Matt. 28:19). This does not mean that each congregation must have a quota of members from every people-group, but it does mean that the church as a whole should reach out to everybody.

I can’t speak for Latinos, but for African-Americans I suspect this might have something to do with it


This video suggests that cultural preferences play a significant role in church affiliation for African-americans, even at the expense of questionable theology and church practice. And yes, it is true that as long as we affiliate with churches that we find culturally compatible, the sad reality is that is that Reformed churches don’t really stand a chance. My own journey to the PCA involved sacrificing cultural preferences amid a primarily white congregation although there is a small multi-cultural presence. While it has been a rich exchange for Christ-centered worship, I know that the cultural gap is huge for many African-Americans.  Though it varies somewhat, Reformed worship is not only foreign but a difficult pill to swallow in most cases. Continue reading