The Unique Ministry Opportunities of Multiethnic Christians

As discussed in previous blog posts, Timothy, the apostle Paul’s disciple, enjoyed a wide variety of ministry opportunities because he was half Greek and half Jewish. In order to proclaim the gospel to people who did not believe that Jesus is the Messiah, and to train Christians who needed to learn more about the faith, he undoubtedly drew on both aspects of his heritage in order to reach people from both sides of his family tree. In the New Testament, Timothy is one of the premier  examples of a multiethnic Christian who used wisely his multicultural skills in ministry. For this reason, Timothy is an excellent example for multiethnic Christians in the 21^st century who wish to use their multiethnic skills for the glory of Christ.

            In the first place, multiethnic people tend to be able to maneuver well between various cultures. One young woman described this ability: “You pick and choose parts of your own culture. . . . There’s just more to choose from.”[1] While this statement accurately represents the reality of multiethnic people, the truth is more nuanced than the quote would suggest. People with mixed ancestries do not select certain aspects of their cultures that remain static for their entire lives, but possess a degree of fluidity that allows them to adapt to the situation at hand.[2] For example, they speak whatever language in their repertoire is required at any given moment, shift between cultures with relative ease whenever necessary, and are more likely to be resistant to culture shock than their monoethnic/monocultural counterparts.

            Furthermore, even when multiethnic people interact with those who do not derive from either of their cultural heritages, they usually display an admirable “receptivity to different kinds of people and cultures.”[3] This ability unquestionably is a byproduct of not being inhibited by, or shackled to, any particular culture. Instead of allowing unfamiliar cultures to become barriers to forming relationships with others, they search for doorways through these seemingly impenetrable walls. They are not afraid to pass through the entryways that present themselves in order to engage with people on the other side of the barrier.

            Well-trained multiethnic Christians are able to become cultural chameleons who know how use to their familiarity with various cultures and people groups for the glory of God. They understand that believers begin with right beliefs and apply these truths to real problems because Scripture is applicable to any conceivable situation (cf. 2 Tim. 3:16). Sadly, however, this practicality is lacking in some. Evangelicals who believe that the Bible possesses answers for any area of life must be careful not to ignore issues such as race relations.[4] As multiethnic believers address racial issues, being careful to derive their responses from Scripture, they will do a great service to the Body of Christ by teaching members to love one another with brotherly affection in practical ways.

            One lamentable reality is that many North Americans Christians have not focused on ethnic issues and racial conflict. Unfortunately, it is easier “reacting to change rather than leading it,”[5] but Christ calls His followers to be salt and light so that the church might be the bride that Christ deserves (Matt. 5:13-16). Multiethnic Christians who have a good grasp of who they are in Christ, an appreciation of their cultural heritages, and an understanding of how to bridge ethno-cultural difference, are a great blessing to the church. They can help fellow followers of Christ in the United States to demonstrate that the Lord unifies all of His children despite ethnic, linguistic, and cultural barriers.[6]

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[1] Evelyn Rodriguez, “The Cultural Care of Children in Multiracial Families,” Philippine Sociological Review 48 (January-December 2000): 108.

[2] Steven Hitlin, Glen H. Elder Jr., and J. Scott Brown, “Self-Categorization in Adolescence: Multiracial Development and Social Pathways,” Child Development 77.5 (September-October 2006): 1307.

[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] Vincent Bacote, “Ethnic Scarcity in Evangelical Theology: Where are the Authors?” Aliens in the Promised Land: Why Minority Leadership is Overlooked in White Churches and Institutions (Phillipsburg, NJ: P&R Publishing, 2013), 79.

[5] Edward Gilbreath, Reconciliation Blues: A Black Evangelical’s Inside View of White Chrstianity (Downers Grove, IL: IVP), 76; cf. Amos Yong, “Race and Racialization in a Post-Racial Evangelicalism: A View from Asian America,” in Aliens in the Promised Land: Why Minority Leadership is Overlooked in White Churches and Institutions (Phillipsburg, NJ: P&R Publishing, 2013), 55.

[6] Anthony Bradley, “General Introduction: My Story,” Aliens in the Promised Land: Why Minority Leadership is Overlooked in White Churches and Institutions (Phillipsburg, NJ: P&R Publishing, 2013), 16.