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Author: Ethnicity and Identity Advisory Group
Date: 31.05.2010
Category: Reconciliation
Editor’s Note: This Cape Town 2010 Advance Paper has been written by Dewi Hughes on behalf of an international advisory group, as an overview of the topic to be discussed at the Multiplex session on "Ethnicity and Identity." The advisory group includes Claude Nikondeha [Burundi], Gerard Willemsen [Sweden], Joseph Nyamutera [Rwanda], Joyce Dube [Zimbabwe/South Africa], Menna Machreth [Wales], Nyasha Manyua [Zimbabwe], Peter Nyende [Kenya], Philbert Kalisa [Rwanda], Prabu Deepan [Sri Lanka], Rhiannon Lloyd [Wales], Solomon Sule-saa [Ghana], Tito Paredes [Peru], CSW. Responses to this paper through the Lausanne Global Conversation will be fed back to the author and others to help shape their final presentations at the Congress.
When a session on ethnicity starts by asking the audience to record the first words that come to mind when they hear the words ‘ethnic,’ ‘ethnicity’ or ‘ethnic identity,’ the most common word that usually surfaces is ‘conflict.’ In fact, the majority of words that come to mind are negative. It is not surprising, therefore, that many evangelical Christians consider ethnicity a dangerous and/or divisive part of human identity to be de-emphasized or even avoided. And yet many Christians love their ethnic identity and see it as a gift from God.
Prior to investigating what the Bible says about ethnicity, some definitions may be helpful.
Ethnicity Defined: The following definitions reflect current thought:
The transliteration of the Greek plural of ethnos is ethne, translated as ‘nations’ or ‘Gentiles’ in English Bibles. Ethnos [singular] and ethne [plural] will be used as English nouns in this essay.
Ethnos - A type of community with a consciousness of being a people distinct from all others with the following characteristics:
‘Ethnic Minorities’ - Ethne that for various reasons, such as migration or enforced transportation (slavery), are dispersed in a state.
‘National Minorities’ or ‘Indigenous Peoples’ - Ethne that have been oppressed or marginalized in their ancestral territory.
In light of these definitions, the term ‘nation’ becomes problematic, especially in the context of its common use. For example, many call the United Kingdom a ‘nation,’ while according to the definitions above, the UK is a country or state made up of three national minorities––indigenous peoples, a dominant national majority and many ethnic minorities. According to these definitions, a ‘nation-state’––implying a state ruling over an individual nation––hardly exists at all. Korea (North and South) and Lesotho are rare examples of states that are almost coterminous with an individual ethnos.
The overwhelming majority of the world’s states have many ethne, although in many multi-ethnic states one ethnos is dominant. To illustrate what the definitions mean for an individual state, it may be helpful to consider the following typical example of a post-colonial state:
Uganda – has over 50 ethne in four major divisions. The largest division is the Bantu of the Southern half of the country who make up over 60% of the population, representing almost half the ethne in the country. The largest ethnos is the Baganda, who dominate the area around the capital, Kampala, although they represent less than a fifth of the population of the country. The Bagandans are more than twice as numerous as any other single Bantu ethnos, although some of them––such as the Bankole, Bakiga and Basoga––number between one and two million. The second largest division is the Nilotic, concentrated in the Northern half of the country, which comprises around a quarter of the population, divided among 18 ethne including the Iteso, Acholi and Karamajong. The third division, representing only 5% of the population, is the Sudanic ethne of the Northeast. But even they are divided into eight ethne. The final division of around 2% is made up of immigrants from neighbouring countries and a growing Asian community.
Ethne in Modern Thought
According to Western modernist historians and political philosophers, the pattern of nation-states that characterises the modern world emerged in the eighteenth century when Enlightenment political philosophy was put into practice in the formation of the USA and post-revolutionary France. The freedom and equality that these new nation-states offered was equality to engage in the political process and freedom to engage in economic activity. Abandoning ethnic distinctions was part of the price that it was believed had to be paid for this freedom and equality. So, in the USA freedom and equality were denied to Native Americans as Native Americans. In France the Bretons and Basques, for example, who had preserved their identity within the monarchical French state, were brutally suppressed by the brotherhood of revolutionaries. The same pattern was adopted as other European states adopted the Enlightenment pattern. In the United Kingdom there was a renewed move to suppress Irish, Scottish and Welsh identity.
Up to the middle of the 20th century the elimination of ethnic distinctiveness was believed to be altruistic. Diversity was believed to be a hindrance to the development of a democratized and industrialized society that would lead to greater prosperity and happiness for a greater proportion of citizens. Underlying this was the conviction that people’s primary needs were physical, and that once people saw the benefits of uniformity, they would be more than happy to jettison their ethnic identity. This modernist political creed confidently predicted the demise of ethnic identity in the wake of its emphasis upon rights of equality for each individual citizen of the state irrespective of ethnic identity, and corresponding growth in material prosperity for each of those i
ndividual citizens. However this has not happened.
This was the political creed on which the post-colonial states were established. Their independence was premised on the elimination of ethnic distinctiveness. Given this premise it is not surprising that the failure of many of the post-colonial nation-states is blamed on its ethnocentrism or tribalism.
However, since the middle of the 20th century the modernist paradigm, especially in Western countries, has been changing. Multiculturalism, which is far more positive towards ethnic distinctiveness, became state policy in many countries. In Europe this has led to granting a measure of autonomy to some indigenous ethne such as Catalans in Spain and Scots in the United Kingdom. This could be the beginning of a post-modernist paradigm of the nation-state in the West.
Ethne in the Biblical Story of God’s Mission
The biblical book of origins (Genesis 1-11) ends with an account of the origins of the ethne (Genesis 10:1-11:9). In Genesis 10 the existence of ethne is seen as a direct result of the outworking of God’s command to the original human beings to multiply and fill the earth. 1. The fulfilling of this command is twice interrupted. The first interruption is the Flood that destroys most of humanity. After the Flood God reasserts his command to humankind to ‘be fruitful and increase in number’ and ‘to multiply on the earth and increase upon it.’ 2. The evidence that this command was effective is found in the table of nations in Genesis 10. As the families of Noah’s sons became more numerous, various so
cial, economic and other pressures drove some clans to go in search of a new place where they would be better off. Very early in the history of humanity, some even crossed the sea in this search 3. so that, in time, distinct peoples came into existence and
‘spread out into their territories by their clans within their nations, each with their own language.’ 4.
In contemporary academic discussion of the subject, it is interesting that the ‘nations’ of Genesis 10 correspond very closely to the main features of ethne. Many of the names in Genesis 10 are somewhere between a proper name for an ethnic group and the name of an ancestor. For example, Japheth’s son Gomer is a proper name of an Indo-European people who lived in southern Russia, and Madai or Medes; is the proper name of an Indo-Iranian people. 5. In verses 8-12 there is a break in the genealogy to tell the story of Nimrod, one of the descendants of Cush, the son of Ham, who was the founder of Babylon and Nineveh in Mesopotamia. This is a good example of the type of historical memory that forms an ethnic identity. The diversity of languages that followed the scattering is mentioned after the genealogy of each son of Noah while a number of the names in the lists are also names of territories. Mizraim/Egypt, Seba, Havilah and Dedan are all examples of known territories. The only feature in the list that is not clearly witnessed in Genesis 10 is a sense of solidarity––but where the other five factors exist, solidarity is inevitable.
The account of the formation of ethne in Genesis 10 is completed by the story of the Tower of Babel in Genesis 11:1-9. The events at Babel tell us that what seemed to be a perfectly ‘natural’ process in Genesis 10 was in fact deeply affected by human wickedness throughout.
The building of the Tower of Babel is the second interruption to the story of the scattering of humanity. Early in their history after the Flood, we find human beings with one common language, moving east from Ararat until they come to the broad and fertile plain of Mesopotamia. There they settle down and multiply in number and skills. In order to make a name for themselves, they set about building a tower reaching to heaven. This is probably the first proclamation of empire in human history with, in this case, one city seeking to dominate the rest of humanity, and in the process, trying to usurp a position that belongs to God alone. The city and its tower were also meant to be a magnetic centre of power that would keep people from moving apart from each other and filling the earth as God had intended they should. Seeing that a united humanity with one language would have an endless capacity for rebellion, God confused their language, thus hindering their ability to communicate freely and to cooperate with each other in opposition to God’s will. With their ability to understand and communicate hindered, their ability to resist God and his will was undermined. Without understanding, collaboration was impossible. So the tower was abandoned as humanity scattered in every direction ‘over the face of the whole earth.’ The final outcome was precisely what God had originally intended for the human race, that is, for the whole earth to be filled with people of ethnic diversity. From reflecting on Genesis 10 and 11 together, one can only conclude that the formation of different ethne was a part of God’s providence, but that this process was marred by sin, as everything else since the fall.
There is a striking contrast between the story of the Tower of Babel and the beginning of the Story of Redemption in the calling and life of Abraham. The Babelites set out to make their own name great and were prepared to hinder the development of ethne in order to achieve their end. God would make Abraham’s name great and in the process bring blessing to the nations. The oppression or elimination of ethne is the way of Babel and the complete antithesis of the blessing God intends for them through Abraham’s seed, Jesus.
Passages such as Deuteronomy 2:9-12, 19-23; 32:8; Jeremiah 18:1-10 and 27:1-7 testify to God’s sovereign control of the ethne. 6. In the New Testament Paul affirms in his sermon to the Athenian intellectuals of the Areopagus that all nations are ultimately descended from Adam and that God has and will continue to oversee their formation, geographical extent and demise. 7. God’s sovereignty over the ethne means first that in the long view, nations are not permanent entities. They begin, grow, flourish, decline and die like human beings. Therefore, there is no room for the idolatrous absolutising of the ethnos as happens in ideological nationalism. Second, God has a moral purpose in his dealing with the ethne/nations. For example, repentance can save a nation from oblivion (Jeremiah 18:7-10; Jonah 3) and one nation can be used by God to punish another nation for its sin—though the latter idea should never be used by a nation to justify its acts of aggression or war against another people (Deuteronomy 9:4-5). 8.
The New Testament focuses on two additional themes with roots in the Old Testament. On the one hand, nations are given an invitation to, and then welcome, the good news of the kingdom of God, prophetically introduced in Deuteronomy 2 as the nations in the last days flocking to Zion to present their gifts to God. 9. The climax of this Old Testament prophecy is then seen in John’s New Testament vision of heavenly glory in Revelation 21:24-22:5. On the other hand, as a counterpoint theme, the nations conspire together to destroy the kingdom of God. The Book of Revelation, again echoing Old Testament prophecy, pictures this as the battle of Armageddon, a final struggle between a worldly empire that destroys ethne and the kingdom of the Lamb that blesses ethne. Until that final conflict, there should be no doubt about our aspirations as followers of the Lamb––we should be in the business of blessing and not destroying ethne.
In Revelation 7:9 we have a beautiful picture of the essence of what the Bible teaches about the nations. John sees people from every nation, tribe, people and language all dressed in white robes standing before the throne of the Lamb. All ethne will be united in Jesus and his justice/righteousness. But this unity will not destroy their distinctiveness, for they will be honoured and distinguished as members of different nations/ethne. In Jesus the Messiah, we have a unity that does not destroy diversity and a diversity that does not undermine unity.
Ethne in Modern Evangelical Missionary Theory and Practice
There is no coherent biblical view of ethnicity/nationhood in current evangelical missiology. What we have on the one hand is an uncritical acceptance of modernist political philosophy and on the other, some missionary practice that contradicts it. The frequent condemnation of nationalism/tribalism by evangelical leaders is evidence of acceptance of modernist political philosophy, whereas the continuing drive to translate the Bible into all languages is a key example of missionary practice that cuts right across this philosophy.
In a modern nation-state, ethnic diversity is supposed to disappear in the wake of human equality and material prosperity. It is not surprising, therefore, that even many Christians see so-called ethnic conflicts as the reason why the economic miracle of industrialization has not happened an
d that many states, particularly in Africa, remain mired in poverty. But the cause of the problem may be modern political philosophy rather than ethnic identity. This is not an affirmation of ethnocentrism but a rejection of it. Ethnocentrism is at the root of the modernist nation state. That is why even in a country like Uganda, the state can only function by retaining English as an official language because it finds the residual ethnocentrism of the colonial oppressor to be more palatable than the ethnocentrism of any one of the Ugandan ethne. The possibility of building a state on the basis of mutual respect between ethne does not seem to have been considered.
The evangelical Protestant mission strategy of Bible translation cuts right across the modernist view of the nation state. This strategy asserts that communicating the gospel in a person’s own language is vital to effective evangelism. Even if pragmatism is the driving force for some missionaries, simply learning a person’s language, in order to be able to communicate an important message, is recognition of the dignity and significance of a key characteristic of ethnic identity. Committing a language to writing and translating the Bible is incredibly ennobling of ethnic identity. Grammars, dictionaries and books have played a vital part in the formation and survival of ethne/nations. Bible translators give ethne, however small, an enhanced possibility of survival and growth into full nationhood!
Ethne, the Church and Mission – Burning Questions for Discussion
© The Lausanne Movement 2010
Keywords: Ethnicity, identity, nations, distinctiveness, modernism, minorities, ethnos/ethne, ethnocentrism, mission, nation-states, diversity, purpose, unity, blessing
Views: 36495
Comments: 33
Recommendations: 5
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United States
When I think about how divided my own city (Atlanta, USA) is, it always saddens my heart. We have a multitude of different cultures, nationalities and ethnicities here and yet, you can go your entire life without having any relationships outside of your own ethnicity. It’s hard for people to want to get out of their comfort zone and take the time to understand/learn about any other culture/ethnicity besides their own.
You brought up some very good questions at the end and I hope and pray that churches and ministries will continue to think about what it all means and how to make certain changes and be willing to take the time to change. Actual application is always the hard part.
I also pray that Christians will continue to seek God’s heart on all of this and that we will be able to see every individual through His eyes. I really do believe we all need our hearts to be in the right place, to see a breakthrough in an area like this. We tend to have so many stereotypes that have been built up, where Satan wants to keep them and they need to be broken down! We all have so much to offer each other, learn from one another and I know it’s on God’s heart for us to serve alongside of each other.
06.10.2010
United States
@ Deborah_M:
Unfortantly Deborah M. there are many cities and towns accross the USA. where people stay with what is considered their own, and it scares some that the way the country looks is changing. It will look this way until we learn to look within people.
27.04.2012
United States
I enjoyed reading this paper, however I would like more information particlaurly on this statement: "Given the premise it is not surprising that the failure of many of the post-colonial nation-states is blamed on its ethnocentricism or tribalism." I am curious as to how these post-colonial states reconcile adapting multiculturalism as a state policy.
07.04.2011
United States
@ PAHayes:
We recently had a presentation on Howard Thurman. And every time he is discussed I’m amazed at how in pre-Civil Rights era he was able to have a multicultural church before the concept was ever considered a reality. We all need to embrace the idea that because we worship the same God we can worship Him in the same building.
17.04.2011
United States
@ PAHayes:
I am in full agreement with you in terms of worshipping in the same building. I believe if we could worship our God with unity in our diversity, a lot of other barriers would disappear.
28.09.2011
United States
Thanks for an eye opening paper! I appreciate the reference to Genesis 11, the Tower of Babel. Your comment that the final outcome fulfilled what God had intended and that was for the earth to be filled with diverse people. Another well made point was how important communication or language is for ethnic identity. Living in a country that has a tendancy for one language yet there is an influx of a different language has made me realize the value of being able to communicate with others who do not speak my ethnic language. Instead of my expectations being for all to conform to my language, I may infact need to learn a new language also.
28.09.2011
United States
In answering the question about Deuteronomy 7:7 in relation to ethnic identity, I believe the word is saying that God’s chosen people have little to do with the actual people and more to do with God, his faithfulness and fulfilling the promises he made.
17.04.2011
Sri Lanka
Ephesians 2:21-22 tells us that we are being fitted together into the Temple or dwelling place of God, the place where God dwells. The question that needs to be asked is, what does this Temple look like? At one time before Jesus the temple was mainly made of a single ethnic group the Jews but now it’s in the process of being built by adding different ethnic groups, bringing with them different cultures, languages, traditions, customs, practices. What would this diverse body or temple look like?
After a bitter Ethnic conflict that spanned nearly 30 years, for us in Sri Lanka the question would be how will the Sinhalese, Tamils, Muslims & Burghers (Eurasians), and expats form this new identity? What would a truly multi-ethnic, multi-cultural yet a uniquely Sri Lankan worship experience look like?
I believe it’s time for the Sri Lankan theologians to forge a new uniquely Sri Lankan identity for the church. Currently a lot of what happens in the Sri Lankan Christian community is largely influenced by the Western practice of Christianity.
13.10.2010
Australia
I really liked this article as it clearly presented matters that have most likely laid dormant in my mind. I really appreciated the clear presentation of God’s sovereign choice of different "ethnos’ - i always saw in this in the Genesis 11-12 narrative, and then in Revelation 5 and 7, but it just jumped out all the more to me as I read.
Perhaps your analysis of the post-enlightenment current nation states and the link with ethnos was helpful. Once again I have always read "nations" in Matthew 28:19 as people groups not 20th century political nations, but your paper made the link all the more clearer.
As a pastor you articulated my quesions: "How can the church model the biblical principle of unity in diversity in the context of ethnic diversity? How can church appointments reflect ethnic unity in diversity? How significant should ethnic identity be in training church leaders?" In Australia, with a growing multicultural environment, these are the questions we in western dominated churcehs need to engage with. There can be a spread of cultrures present in one church community, however, it is, more often than not, not present in the church staff. I know the difference it would make at HBC if we pursued it mroe intentionally. The question goes deeper as the team then has to be able to engage in the same ethnic unity in diversity context. A great step forward, but must be done at a time when the well spring of commitment to a new challenge is full. Bring it on Lord!
06.10.2010
United States
Appreciated your remarks, Brother Bernardi. I think, though that the New Testament teaching is that the enmity between cultures was destroyed at the cross. The fact that the Bible still recognizes distinct cultures as a good thing, are of course the Great Commission, but also the scenes in Revelations 5:9 and 7:9
06.10.2010
United Kingdom
Diolch, Dewi (’Thanks’ in Welsh!)
The article is very helpful in indicating how a defective (or absent) theology of ethnicity has contributed to ambiguous missiological practice. In his book ’The Construction of Nationhood’ the late Adrian Hastings emphasises the role of language and religion in the development of the nations. The recognition of minority languages shown in Bible translation can be seen as politically provocative. For example in one south-east Asian country there is government opposition to church-planting among people of ethnic minorites because it is seen as empowering them. This is perceived as politically a threat to the unified state.
You mentioned Uganda. Having taught theology there for six years, there are very good practical reasons why English is the language of education. But there is always then the danger that theological discourse is in the language of the head and not that of the heart.
06.10.2010
Italy
I appreciate the paper about ethnicity and his definition.
I have some perlplexities about the use of the word ethnos today.
I think that, if we link together the bible teaching about ethnos and some modern ideas of the cultural anthropology, we can understand that sometimes ethnicity and the ethnic identity is only a human invention and not part of will of God.
Most of the ethnic problem are not racial problems, but cultural problems that rose during the history of some population.
I think that it is important to understand the difference between the cultural identity that it is always temporary and that can change during the life of and individual and the idea that we are part of a particular group.
Christianity, but also the Old Testament, teaches that under salvation there no cultural differences.
At the same time we have to encounter different culturer, without thinking that sometimes this kind of culture can change.
05.10.2010
France
Thank you for this contribution that made me think about nations, ethnicity, the Bible... And my own country. France is considered a nation-state and has to deal now with multi-ethnic issues. One of the bet definition of a nation by Ernest Renan: "An everyday plebiscit"... I find it interesting, because it connects with the multi-ethnic character of God’s people that deliberately want to connect and live together. Still, we must be careful to consider the term nation in the Bible as something not quite identical with the modernist idea of nation. We must not forgot that even is a relatively small country like France, the ’nation’ was established also through physical and psychological violence: common ennemies and denial of regional identities and tongues. Nation are not a ’natural product’ of history, but also a deliberate project that is always ambiguous. In the same way, shouldn’t we be careful also with the term ’ethnè’? I think this article does it in a good way, focusing on both distinctiveness and unity of the human race. The question lies on the hierarchy of the various identities we are involved in, and the way the Gospel redeems their positive contribution to human life (diversity, dialogue), and crucifying the illusion of the supremacy of the identity that lies primarily on ethnè, or nation, or family. May the christian be workers of peace, not denying these natural/cultural/institutional settings, but placing them below the Gospel that transcends the diversity.
05.10.2010
United States
Thanks, Dewi, for your thought-provoking article. I do tend to agree with the person that commented that our hearts, too, need to be involved in this sensitive topic. Perhaps, too, we may be bringing too much of the political discussion into our considerations. It is certainly true that ethnicity presents a challenge to modern nation states. However, that may not be an issue that we are to get involved with or address. Daily, people pushed, prodded, and pressed Jesus to give political statements. They wanted Him to comment on Roman oppression, on taxation, and on many other hot topics of His day. He persistently refused. When His disciples tried to trap Him to reveal when He would set up His Kingdom (which to them meant ethnic Jews would rule) He again steered them back to discussions on His Kingdom. The Sermon on the Mount provides all the constitutional framework for the Kingdom that we need to address this pressing problem. Our job is to disciple the peoples. That is not possible without first discipling individuals, as Jesus demonstrated. True discipleship will call believers to task for issues of ethnocentrism. If we get that job done first, and Jesus still tarries, perhaps we will have time to address issues such as political self-determination and free market economic models.
03.10.2010
Romania
thanks Dewi for introducing this topic. i really appreciate your showing how ethne are not the result of the curse, as is often thought, through the judgment of Babel, but rather, they are part of the fulfillment of "filling the earth."
I also like how you challenge our post-modern facade that claims to value particular ethnicities, while still masking the modern philosophical assumptions that continue to perpetuate powerful/powerless and wealthy/exploited divisions in the world and in the church.
02.10.2010
Malaysia
I live in a multi-ethnic nation - a rainbow nation. We revel in our diversity. Reading the Book of Revelation this is also what we look forward to - a rainbow Church!
02.10.2010
Netherlands
Interesting!
Interesting too, that the first word you mention people mention when hearing words related to ’ethnic’ is conflict. For me, the first words coming up are: color(ful), communication, ciothing, speech, interest, etc, and their sound is positive. Is it, because all my life I have been involved with and surrounded by other cultures? As a worker among youth, I also wonder what their first reaction would be? Probably very different in different areas. In many inner city schools children and youth do not know anything else but living with people from all nations. A class may have ten or more nationalities.
In Revelation the nations will be before the throne of God and there will be leaves on the trees for the healing of the nations. Is the word ’ethne’ used here? Last summer at an international youthcamp in Hungary, I discussed culture with a group of (several non-Christian involved) Hungarian youth. The issuse of underlying pessimism came up. At the end of the session I asked them: ’If God would exist - I believe He does - and you could ask Him a question, what would you ask Him for your nation?’ Several answers came. My answer was: a change of heart, from pessimism to hope. At the same moment a big rainbow appeared outside. The kids ran to the window. When they came back, one said: ’i don’t know why, but a rainbow always gives me a feeling of hope of peace.’ I then could explain them some of God. At the end we read Revelation 22, on the healing leaves for the nations. While reading, I wept, there will be healing for the pessimism in Hungary! That moment the Presence of the Lord was there, and they all knew it, whether they understood or not. Our Lord loves the nations and knows them!
The questions at the end are good. In coaching a multi-cultural church leadership team, we are living these questions.
30.09.2010
United States
People from all over the world live in United States. -still more coming. The words like "ethnicity, diversity..." are not just for discussion topics in U.S.
As someone with Asian background, "ethnicity" issue is beyond theoretical level to me. I have been involved in both ethnic & multi-ethnic churches/ministries context for years.
Recently, I had an opportunity to meet some "Native American" Christian leaders. Struggle/experience of "Native American" people is very unique. What would be the meaning of the word "ethnicity/ethnos" to them?
Many churches/ministries are trying to cope with this issue. One of the comments here mentioned "homogenous unit principle (HUP)". We might need a different model/theory in the 21st century. - United States context.
Experience plays an important factor on this issue. My guess is author’s Welsh backgound/experience maybe somewhat related to his concern/commitment/perspective.
Each of us is on a learning process on this issue. -trying to learn what it means, how to cope, - in a real world. beyond theoretical discussion/arguments.
28.09.2010
Italy
Could be this one, the cluster of issues sourronding ethnicity, culture and religion, the locus in which find out a new place, a theological new place, for the vexata quaestio that risks to divide deeply the evangelical world as the problem of Israel?
In this area the problem of Israel, it seems to me loses the eschatological or political (State of Israel) drive that often it carries.
What refections suggest for us, Christian in XXI century, the presence among us, in a problematic form, of an ethnic group as Israel?
28.09.2010
United States
Great article Dewi!
You raised some thought provoking issues. One can see how the pursuit of a nation-state and common language is desireable for governing multiple ethnic groupings. The downside, of course, being that one ethno-linguistic group dominates - and often in an oppressive manner.
Taking the question to how the church should function, I was surprised that you did not mention the Homogenous Unit Principle (HUP) as something to be questioned in the 21st century. This approach to church planting and church growth has been the default standard approach for missionaries and mission agencies since the early 1970’s. I believe McGavran made it clear in his writing that he never intended ethnically-homogenous churches to remain homogenous (especially in urban settings), yet it seems that most of the churches started under this principle remain homogenous. I hope this will be addressed further in our discussions at Cape Town.
The focus on ethnicity, rather than race, is significant too. Many churches (at least in the US) are claiming to be "multi-ethnic" simply because there are people from various ethnic backgrounds who attend. Yet from a cultural and linguistic point of view, those who attend such fellowships are more likley 2nd and 3rd generation children of immigrants born into the dominant language and culture. And therefore, embracing the dominant culture and language is an unspoken prerequisite to joining.
So how can the church of the globalized, urbanized, 21st century avoid the same kind of nation-state political philosophy in church growth? Can the church of Jesus Chrsit model a Christ-exalting unity while honoring each other’s unique ethno-linguisitc heritage? It is interesting to note that the Pentecost event recorded in Acts 2 was not a reversal of God’s division by language. But amazed and astonished they said, "how is it that we hear, each of us in our own native language?" (Acts 2:8).
21.09.2010
United Kingdom
Thanks for this Dewi...made me think!
I love the work that New Tribes Mission are doing in this area.
Am particularly interested in and challenged by the following questions:
21.09.2010
Nigeria
This article raises thoughtful questions about how to deal with ethnicity. Obviously, there are positive and negative issues in every issue, including ethnicity. Unfortunately we have probably wobbled on both sides--either ignoring culture or being overly committed to not disturbing culture. Addressing these questions will help to keep evangelical Christians balanced in this important issue.
09.09.2010
United States
Your points about ethnic identity point to the increasing importance of contextualization in the spread of the Gospel. Jesus did not come with a modernist paradigm - He was certainly anything but Modernist! In fact, he enjoined the Samaritan woman to remain within her ethnic culture as a follower of Him. Paul picked up on the same theme of remaining within one’s culture as salt and light. This is not simply a means to an end, but it fulfills God’s plan that the heart of Christ be enfleshed in the skin of every culture. Contextualizing the Gospel to different ethnes allows this.
In order to contextualize effectively, missionaries must learn to take a back-seat coaching role. We must learn to help indigenous peoples lead, and do things within their own cultural style which help the Gospel resonate for them and the other members of their ethne. This may result in forms of worship and prayer that are very distasteful to our own ethne’s ears! But missionaries must lay down their own ethnocentrism, in order to see Jesus incarnate in every nation, with all the surprising - and sometimes uncomfortable - diversity that implies.
18.08.2010
Kenya
@ Mere_B:
Thanks for the above Mere_B. I absolutely agree with the spirit of what you are saying. I would like to suggest a few differences in detail.
I would like to suggest that missionaries should ‘not’ take a ‘back-seat coaching role’. This for various reasons. One, the back-seat is not a good place to learn from. Two, missionaries have power (that is, Western missionaries and their budgets), so if they do not learn, their ‘coaching’ will be misguided. I suggest that missionaries should be ‘right up there’ as much as they need to be. I do not mean ‘push yourself forward’, but ‘don’t shirk’ or be reticent if local people put you up front. That is – testify to Christ whatever …What is important, however, is that the missionary NOT also have charge of a budget. It is a missionary’s budget, I suggest, that often curtails their possibilities of ministering effectively.
If a missionary ’hides’ by taking a ’back seat’ while influencing things, typically using their budget, then they are not setting a good example (do as I do) to ’nationals’. Of course, the advisability of this will vary by context.
You may think I am splitting hairs? I hope not, and if I am forgive me! I am promoting what we call ‘vulnerable mission’, i.e. that some western missionaries should use local languages and resources in their ministry. To see more on this – we have a group here on the Lausanne site. MANY THANKS.
18.08.2010
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