Biracial Christians: An Untapped Resource for the Body of Christ

The American church possesses an underutilized tool of great value. What is this resource, you might ask? Multiethnic believers. Christians with biracial backgrounds are a visible reminder to the body of Christ that all of His followers are one in Jesus regardless of their genetic, socio-economic, or geographic origins (Rom. 10:12; Gal. 3:28; Col. 3:8-11). For a number of reasons, multiethnic Christians are in a good position to help bring reconciliation and unity to believers who are ethnically diverse.

First, multiethnic individuals are a tangible demonstration that people from different ethnic groups can get along.[1] Despite a painful past and a turbulent present, even in the light of persistent injustices and mutual distrust, regardless of horrific oppressions and enduring animosity, the so-called races are not destined to struggle against each other in an unending battle for survival or dominance. Although centuries of painful exchanges continue to influence twenty-first centuries interactions, they need not set the course for continued relations.

Rather than allowing the ill winds of bitterness, suspicion, and unresolved agonies to direct their route, American Christians must allow the Holy Spirit to breathe fresh life into their interactions with fellow believers who happen to derive from different ethnic extractions. This process can be difficult and rarely is a comfortable experience (Matt. 16:24), but it pleases Christ when His followers grow in their understanding of Scripture, their sanctification, and the command to love one another (cf. Rom. 6:19; John 13:34-35; Matt. 5:23-24). Simply put, God desires that His children experience harmony and fellowship with one another, and multiethnic people serve as a reminder that this task is not futile.

Second, multiethnic believers are a valuable resource for the church because they possess special insight regarding how cultures differ, as well as how they can get along despite these dissimilarities.[2] Biblical principles remain the same regardless of one’s culture, and believers must learn to jettison any personal practices that contradict Scripture. Neutral behaviors and mindsets, however, are negotiable, and most multiethnic people have learned how to maneuver these distinct cultural preferences.[3] This is an advantageous trait that they share with their inter-ethnically married parents, who “have deliberately and carefully consider[ed] the consequences of race mixing.”[4]

Third, multiethnic people can play an important role in building the unity of Christians because of their “third culture status.”[5] In other words, the fusion of their parents’ cultures creates a unique, distinct culture that bridges the original two. Not only do multiethnic people have the opportunity to “pick and choose parts of [their] own culture,”[6] they know how to be flexible in situations where cultures collide. This type of flexibility is a beneficial commodity for Christians who desire reconciliation.

Fourth, like missionaries who learn everything they can about other cultures so they can teach members of various people groups to become authentic Christians in the context of their own cultures,[7] multiethnic people bridge the gap between cultures. Unlike missionaries, however, they rarely are intentional about reaching this goal because churches have not prepared them to serve in this capacity. Deliberate training is necessary in order to correct this deficit.

For example, Paul equipped Timothy to minister successfully to multiple people groups by helping him to learn how to bridge cultural gaps. In other words, Timothy’s mentor caused him to realize some aspects of his cultural identity (e.g., uncircumcision) impeded the effectiveness of his work among the Jews. By removing cultural barriers, Timothy increased his ability to operate in multiple ethnic contexts, hence expanding his ministry opportunities to multiple cultural fronts.

Churches would do well to invest in the training of multiethnic congregants so that they might recognize hese types of ministry opportunities. In turn, monoethnic believers can learn from their multiethnic brothers and sisters how better to bridge cultural gaps. Sherwood Lingenfelter and Marvin K. Mayers offered sage counsel regarding this crucial endeavor:

If we desire to be obedient to Jesus’ command to carry the good news of his resurrection to the world, we must be willing to become150 percent persons. We must accept the value priorities of others. We must learn the different definitions and rules of the context in which they live. We must adopt their patterns and procedures for working, playing, and worshipping. We must become incarnate in their culture and make them our family and friends.[8]

As iron sharpens iron (Prov. 27:17), multiethnic and monethnic believers can use their God-given abilities to teach other, encourage each other, and to partner together to help Christians to realize the oneness they enjoy in Christ despite ethnic and cultural differences.

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[1] Kim W. Williams, “Multiracialism & the Civil Rights Future.” Daedalus 134.1 (Winter 2005): 1244.

[2] Matt Garcia, “Social Movements, the Rise of Colorblind Conservatism, and What Comes Naturally,” A Journal of Women Studies 31.3 (2010): 50.

[3] Anita Kathy Foeman and Teresa Nance, “From Miscegenation to Multiculturalism: Perceptions and Stages of Interracial Relationship Development,” Journal of Black Studies 29.4 (March 1999): 547.

[4] Rusell-Cole, Wilson, and Hall, Color Complex, 138.

[5] Rogelio Saenz, Sean-Shong Hwang, Benigno E. Aguirre, and Robert N. Anderson, “Persistence and Change in Asian Identity among Children of Intermarried Couples,” Sociological Perspectives 38.2 (Summer 1995): 177.

[6] Evelyn Rodriguez, “The Cultural Care of Children in Multiracial Families,” Philippine Sociological Review 48 (January-December 2000): 104.

[7] Bryan Loritts, explained that these types of Christians “have the unique ability to go from one culture to another, without compromising or losing who they are in the process.” See Bryan Loritts, Right Color, Wrong Culture: A Leadership Fable (Chicago: Moody, 2014), 167.

[8] Sherwood G. Lingenfelter and Marvin K. Mayers. Ministering Cross-Culturally: An Incarnational Model for Personal Relationships (Grand Rapids: Baker, 1986), 124.