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During The Gospel Coalition’s national conference next month, Julius Kim and Stephen Um will lead a workshop on “Asian-American Christian Thought and Theological History:  Pastoral Implications for Diversity and Innovation in a Multiracial Church.” Um, a TGC council member, serves as senior pastor of CityLife Church in Boston. Kim is the dean of students and associate professor of practical theology at Westminster Seminary California in Escondido. In this interview they offer a preview of their workshop and the issues of Asian America identity, history, and perceived passivity they plan to address.

What are the challenges Asian American Christians are facing that many pastors, church leaders, and other Christians may not be aware of?

While it’s difficult to generalize the unique challenges that all Asian American Christians face, there are certain issues that continue to emerge in these discussions. Take, for example, the issue of identity and/or identity formation. Risking the danger of oversimplification, many Asian Americans face the challenge of being viewed either as an assimilated American (thus bearing no unique cultural traits) or as a perpetual foreigner (essentially, a non-American). This perception influences the way Asian American Christians view themselves and their sense of belonging, whether in society or in the church.

Think, for example, of how some Asian Americans felt when William Hung in 2004 was granted his 15 minutes of fame after singing his off-key performance of Ricky Martin’s song “She Bangs” on American Idol. Was his popularity based upon “attitude and charisma” as Hung himself argues, or on his representation of negative Asian stereotypes? Would he have received his fame if he had been of another race?

While this challenge appears to be less of a struggle for younger Asian Americans who seem to be thriving in more multicultural settings where education and career advancement is not as much of a challenge, it is nonetheless acute for those who immigrated to the United States later in life, i.e., in high school or college. Thus, the challenges involved with identity formation for Asian Americans have a bearing upon one’s sense of self, calling, relationships, and service.

Practically speaking, this issue influences the kind of churches Asian Americans choose to attend, belong, and hopefully serve—especially after college. What are their options? Do they go back to the immigrant Asian church of their parents (i.e., the English-speaking ministries within Asian American immigrant churches)? Or do they attend a church that is predominantly composed of Caucasians (which raises other important issues such as leadership opportunities)?

What are some particular developments in the American church that have made “the thought and history of Asian American Christians” an important topic?

One development in the American church that makes “the thought and history of Asian American Christians” an important topic is the numerical growth of Asian Americans in our cities and in our churches. In the major cities of the United States, one of the fastest growing minority groups is Asian Americans (interestingly, there is a similar growth pattern in Christian campus ministries at U.S. colleges and universities). And while these Asian Americans are emerging as leaders in their respective secular careers, they are not finding the same kind of opportunities for advancement and leadership within American churches that are predominantly led and populated by Caucasians.

Furthermore, much of the conversation regarding race and racial reconciliation within the church falls along black/white lines. Rarely, if ever, do churches and denominations discuss the culture and history of Asian Americans. Thus, much misunderstanding and insensitivity exists. For example, within group settings Asian Americans tend not to be as assertive, aggressive, and outspoken as their Caucasian counterparts. This passivity displayed by many Asian Americans is often misinterpreted to signify a lack of leadership qualities. This apparent passivity, however, is part of a cultural dynamic that is often misunderstood. As such, Asian Americans are often not given opportunities to utilize God-given gifts and talents for the sake of the church.

Are there particular regions in the United States where this is a more pressing issue than others?

Generally, this is a pressing need where Asian Americans predominantly live and work, that is, the major cities in the West (Los Angeles/San Diego, San Francisco/San Jose), the Midwest (Chicago), the South (Dallas/Houston, Atlanta), and the East (New York, Philadelphia, Washington D.C.). Here are some interesting statistics to consider:

  • In 2007, there were about 15 million Asian Americans in the United States.
  • By 2050, that number is projected to grow to 34 million.
  • Scholars believe that by 2042, there will be no racial majority in the United States.
  • 86 percent of Asian Americans are high school graduates.
  • 49 percent of Asian Americans are college graduates.
  • 20 percent of Asian Americans have graduate degrees (M.A., M.D., J.D., Ph.D.).
  • Asian Americans have the highest median household income of any racial group ($64,238).

What advice do you most commonly dispense for young Asian ministers?

The advice we commonly dispense generally falls into three categories: vocational advice, ministry advice, and mentoring advice. Whatever the category, we advise Asian American ministers (and ministers-to-be) to be prepared for whatever ministry God opens up by devoting quality time for learning and reflection. This involves both ministerial development and training (seminary, church, conferences) as well as spiritual formation (prayer, humility, accountability). We also advise them to be open to various ministries that the Lord may open up for them. They should not automatically assume that the only context in which they can serve is the Asian American church. Last, we encourage young Asian ministers to utilize and partner with the growing number of resources that are available for Asian American ministry (e.g., the Council of Asian American Reformed Leadership).

Who is this workshop aimed at? What do you hope people take away from your workshop?

It is our hope that church leaders (pastors, seminarians, lay leaders) from both Asian American and other multiracial contexts will come and dialogue with us about what we can do to help foster more gospel-centered churches and leaders for the glory of God and the extension of his kingdom. We’ll talk about history, culture, and ministry implications. Practically, we’re excited about the kinds of networks and resources that may emerge through conversations like this one.

Is there enough evidence for us to believe the Gospels?

In an age of faith deconstruction and skepticism about the Bible’s authority, it’s common to hear claims that the Gospels are unreliable propaganda. And if the Gospels are shown to be historically unreliable, the whole foundation of Christianity begins to crumble.
But the Gospels are historically reliable. And the evidence for this is vast.
To learn about the evidence for the historical reliability of the four Gospels, click below to access a FREE eBook of Can We Trust the Gospels? written by New Testament scholar Peter J. Williams.

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