Best Practices for Multi-cultural Churches

By Daryl Busby, Ph.D. Dean, Canadian Baptist Seminary

Last November, CBS brought together 40 representatives from 5 denominations to discover “best practices of effective multi-ethnic congregations.” The day began with an overview of the challenge for multi-cultural churches by CBS president Arnell Motz. We then developed "axioms" for ministry based upon the various case studies and resources shared during the day.

Axiom #1: Without question, Canadian society is increasingly multi-ethnic, which means the church, God’s harvest force, must embrace its commitment to this new reality.

In 2006 the foreign-born population consisted of just over 6.5 million persons and accounted for 19.8% of the Canadian population; however, by 2031 it is projected that the proportion of the Canadian population consisting of foreign-born persons will reach between 25% and 28%.

This would be the highest proportion of foreign-born persons since Confederation. By 2031 the Vancouver population will be 59.2% visible minority, more than half of the population will belong to either a non-Christian religious group (20.8%) or no religious group (32.6%). These numbers are also evident across prairie cities as well.

The greatest growth in non-Christian religious groups will come from those who are Muslim. In 2001 there were 580,000 Muslims and by 2031 it is expected there will be 2,870,000 Muslims, an increase of nearly 400% in 30 years. We also shared biblical texts from the book of the Acts of the Apostles, Revelation and various Psalms that called for a multi-ethnic church.

Axiom #2: Pastors and Lay Leadership willingly embrace this multi-cultural vision.

Leaders stay committed to the pursuit of this mission. Pastoral “staffing hires” intentionally and prayerfully pursue diversity. Generally, we discerned that such leaders shared distinct life experiences that uniquely prepared them for this ministry.

Finally, these leaders committed to sacrificial ministry that placed them in risky and vulnerable experiences. They needed humility and sensitivity. Such churches also pursued diversity in the “lay” appointments. As one pastor wrote, “we encourage ethnic diversity based upon biblical qualifications in all our ministries.”

Axiom #3: Effective churches distinguish between “multi-colored congregations” and truly “multi-cultural” congregations.

The choice of terms marks the difference between assimilation and accommodation. Assimilation merely integrates various ethnicities into a common ‘host’ culture or church thus minimizing or ignoring distinctions. Accommodation goes farther and includes people from various ethnicities as equal partners. Such inclusion moves beyond tolerance of other ethnicities and celebrates their contribution.

For example, Willingdon Church, the largest case study represented, has 12 ethnic ministries that participate together in a common worship service with live translation in their language. However other ministries for that particular ethnic group remain in their own language with their own pastor. Each ethnic pastor sits on the elder board not to look out for the concerns of their own ethnic congregation but for the concerns of the church total.

Axiom #4: Preaching is culturally sensitive in applications; also, tactful yet truthful in talking about other religions.

Bernard Mukwavi of Fleetwood International Church related how his preaching must be very direct and descriptive with minimum idioms. For those with English as a second language, phrases such as “pepper our speech” or “not on our radar screen” might not be understood.

We need to speak respectfully yet truthfully about other religions for those who are seekers visiting our churches. Often, their culture is intimately intertwined with their religion. On the other hand, this does not mean ignoring differences; because their beliefs need to find a point of contrast with the gospel. We need to speak with love and truth. One pastor commented, “ We highlight what Jesus has done, rather than criticize other religions.

Axiom #5: Multi-cultural churches come in various models and sizes – no one model fits all.

Yet, all shared common features such as: celebrating ethnic meals and cultural events, displaying national flags and other practical evidences of our heritages (one church noted over fifty countries were represented by their flags and dress), use of various cultural forms in worship or languages in prayer. Some churches even added signage throughout the building in various languages and presented Bibles in the mother tongue of newcomers.

Axiom #6: Most of the churches had adopted core values that specifically noted their commitment to multi-ethnicity.

This ensured they kept the multi-cultural mission before their people f or coming generations. Some intentionally reflected the multi-cultural mission in the name of the church (eg “International” or “global”).

Axiom #7: Despite our best intentions, tensions remain between “ownership” and “landlord” in the church.

Although successful churches promote ownership of the mission across various cultures, there will often be a “host culture” that provides a welcoming platform and building. Remember: we all have ethnic assumptions; and we possess the tendency to be paternalistic with “other cultures.” We all have some evidences of ethno-centrism: it remains a part of our fallen-ness and limited life experiences.

Axiom # 8: There remains the longstanding sociological principle of homogeneity that attracts people of similar background.

Not all cultures and people groups feel comfortable with a multi-ethnic vision; and thus some prefer congregations that are mono-ethnic. We advocate, “Come because you feel at home; but, reach out because you are called.” In this reality, we acknowledge that some ethnic cultures are more adept at multi-cultural initiatives than others.

Axiom # 9: “Authority distance” is a challenge when melding cultures together.

This has practical implications in several areas: Conflict avoidance is a cultural variable in making decisions: some cultures are more confrontational while others are more “shame based.” In addition, some cultures tend to be more “conservative” than our Canadian churches and hold stronger convictions on selected doctrines. There are various assumptions about the power and role of the pastor.

Axiom #10: Multi-cultural ministry includes practical, sometimes challenging issues:

Many immigrants need employment, housing, and day to day practical needs. Child raising techniques and nurturing vary. Doctrinal issues are often intrinsically shaped by culture and experience. Some people come from caste systems with limited exposure to other cultures or social strata issues. Regrettably, family violence and cultural mores may lurk underneath, some of which are unbiblical and illegal in Canada.

We thank all those who shared their stories and continue to share this passion. In the words of the Canadian writer, Jean Vanier: “people are longing to rediscover true community. We have had enough of loneliness, independence and isolation.”