Listening to the Current Reality
A diverse group of people contributed to these discussions. Most of the participants were not from the majority world, so an important insight was that the church in the majority world has not yet recognized ethnicity and racism as a gap, even though their governments allocate a sizable percentage of their budgets to these issues. Another observation was that many felt ethnicity is synonymous with race, which must be remembered while deciphering the inferences (ie listen beyond the voices). Some wanted to learn how to express their Christian identity above ethnic identity, while many wanted to understand how to demonstrate both equally.
Notable observations include:
- Racism is very much present within the church itself.
- Christian spirituality does not seem to relate to reality on the ground.
- Gaslighting, both within and outside the church, seems to kill the conversation around the realities of racism, as it encourages uniformity in the name of unity as the solution.
- The church pressures assimilation rather than enjoying mutual influence to achieve true integration.
- As Christians are limited in their worldview and centered on Eurocentric theology instead of contextual theology, the church is unable to bring about solutions.
- The powerful majority often controls the narrative, and the dominant culture does not accommodate diversity, maybe because it fears losing control and power.
Two further points were raised:
- Effects of Colonization: Colonization has silenced certain voices, especially those of indigenous people and the marginalized. Using state resources to facilitate dominance by the majority and legalizing frameworks that could demonize voices keeps people silent, sustaining the issue. It is felt that power and wealth concentrated in the Global North (the decision-makers) are obstacles to any change in the Global South. Definitions from the Global North do not apply to the Global South and vice versa. The problems of the Global North serve as solutions for the Global South, and the problems of the Global South serve as solutions for the Global North.
- Voice of the Faithful: Everyone was committed to building unity; however, some were clear about not losing their identity for the cost of unity. In other words, unity is not uniformity. It was felt the church should raise voices of advocacy for the voiceless and stop pacifying the church’s sacred cows. Translating the Bible into local languages, presenting the gospel in a culturally appropriate form, and preaching in local languages may help recognize ethnic minorities. Persistent intercessory prayer for unity and reconciliation should not be forgotten while educating the local church, respectful dialogues, and common social projects will help to acknowledge each other. Repentance, confession, change of behavior, mutual love and respect, and openness to correction will assist in finding a solution.
Imagining a Preferred Reality
A comprehensive vision for the future is characterized by diversity, equity, and unity, particularly within religious and community contexts. Such a future might be achieved through intentional actions, open dialogue, and systemic changes, particularly emphasizing the roles of the church and community leadership in fostering this vision.
The envisioned future is one where leadership is representative of diverse communities, with truly equitable systems in resource allocation. This includes a shift towards greater cultural and intergenerational sensitivity—where power, privilege, and wealth are more evenly distributed across society. The church is imagined as a humble and honest entity, celebrating multiculturalism and unity while recognizing and affirming individual distinctiveness. There is a focus on creating environments where people feel a true sense of belonging and shared purpose. Diversity is celebrated as a gift, and equitable access to education, healthcare, and jobs is guaranteed. People are treated with honor and respect, and societal narratives and policies reflect these values. The vision includes a global perspective, where political boundaries are less restrictive, allowing people to move freely, appreciating and celebrating differences without feeling threatened.
Furthermore, the preferred reality promotes multiculturalism and discipleship, emphasizing the development of leaders characterized by Christ’s humility rather than traditional notions of success. It advocates for creating safe spaces for honest conversations and acknowledges the importance of understanding race and ethnicity as blessings, not burdens. However, it also critiques triumphalist language and stresses the need for a gospel contextualized to address race and ethnicity effectively.
The table groups discussed initiatives reflecting this vision, such as reconciliation efforts in Australia and Israel/Palestine, where Jewish and Palestinian Christians work together. They also noted the growing importance of justice and equity to younger generations, particularly Gen Z. It was acknowledged that churches and movements are engaging with these issues, with open discussions and acts of repentance becoming more common. Examples of successful reconciliation and unity efforts, such as those observed in Rwanda, serve as models for others.
In all, the importance of collective action was emphasised. There is a need for courage, vulnerability, and unity in addressing conflicts and working towards shared goals. Storytelling and mutual learning in bridging gaps and fostering understanding have roles to play. Acknowledging and confronting ethnocentrism is crucial, as is the willingness to engage in difficult conversations about race and privilege.
Creating a Way to Close the Gap
There is a need to dismantle ethnocentrism and racism in the global church. Leadership, awareness, collaboration, and education are essential pillars for transformation.
Steps to be taken towards closing the gap include:
- Leadership and Empowerment: Leadership is critical to addressing systemic racism and ethnocentrism. Discussions consistently emphasized the need for leaders with integrity, humility, and emotional intelligence—leaders capable of sacrificing power and wealth to uplift marginalized voices. A trauma-informed, emotionally healthy leadership pipeline is vital. Therefore, there is a call to develop leaders who can foster cross-cultural relationships and create inclusive environments. Leadership must reflect the diversity of the global church and empower voices from the margins, especially from the Global South, to reshape decision-making processes.
- Awareness and Spiritual Transformation: Awareness of theological and cultural gaps is key. Safe spaces for open and honest conversations, where biases can be confronted and stories of racism and ethnocentrism can be shared, need to be created. This process of awareness, ownership, and agency is proposed as a path to spiritual transformation—a heart change essential for addressing these deeply rooted issues. Transformation must be grounded in a holistic gospel that embraces diversity and mutual understanding within the church.
- Collaboration Across Regions and Cultures: The need for collaboration is central; therefore, the formation of networks dedicated to anti-racism work is proposed. It is suggested that the Lausanne Movement lead in fostering global partnerships that extend beyond the church, involving social influencers, non-Western theologians, and other stakeholders. Cross-cultural collaboration, particularly with underrepresented voices from indigenous and Global South communities, is essential for shaping the church’s future. The vision is for a unified church, serving as a “city on a hill,” free from the divisions of racism and ethnocentrism.
- Education as a Tool for Change: Education is a crucial strategy for confronting racism and ethnocentrism. Programs focused on the history of these issues, both in the church and society, are advocated for. Education should foster awareness of historical biases and offer theological education that directly engages with the challenges of race and ethnicity. Bible translation and the inclusion of non-English theological voices are proposed to ensure accessibility across diverse cultural contexts. Practical tools, such as resource kits and listening tours, can build upon successful initiatives and equip churches for the ongoing work of reconciliation.
- Practical Actions for the Future: Concrete actions, including the development of trauma-informed coaching and leadership programs, as well as listening tours to gather and amplify the stories of those affected by racism and ethnocentrism in the church, are proposed. Collaboration with other global movements is encouraged, which may require the reevaluation of some current models of cross-cultural ministry. Successful past initiatives—such as cross-cultural training programs—need expansion, with additional financial support directed towards empowering local missionaries to serve within their communities.
- Spiritual Formation and Resilience: The importance of spiritual formation in sustaining these efforts is noted. Qualities such as courage, perseverance, wisdom, and love are essential for the long-term success of any movement to create a more just and inclusive church. Without these, the transformation of the church would remain incomplete.
Ultimately, closing the gap between the current reality of racism and ethnocentrism and the future envisioned by the church will require a multifaceted approach. Leadership, awareness, collaboration, and education must be underpinned by a commitment to spiritual transformation and justice. The church must model inclusion and reconciliation in its practices to lead the dismantling of systemic injustice effectively.
Communicating a Prayerful Proposal
The suggested response is as follows:
Reflect on:
- Educate the world on the difference between ethnicism and racism
- Global North and Global South: Respect each other and understand each other—especially the differences for a better solution
- Decolonize the theology and missions understanding and strategy
- Educate the importance of Racism and Ethnicity issues concerning missions to the Global South Church leadership
Commit to:
- Conduct Multiculturality workshops
- Bible Translations in native languages
- Providing space for non-American theologies
- Raise decision-makers from the Global South trained in Indigenous theology
- Plan social projects across geographies and ethnic communities
Communicate:
- Create a training program and manual bringing theological and sociological concepts
- Introduce it as part of preaching
- Train Global North leadership not to police the indigenous theologies developed in Global South if the foundational truths are not compromised
Acknowledgments
We are grateful for the leadership of Bosco Tung, Bodil Skjøtt, Jocabed Solano, Victor Agbonkpolor, Ini Dorcas, Christie Samuel, David Chao, and Soojin Chung. The fruitful discussions, collaborations, and concerted efforts would not have been possible without the incredible participants who joined the “Ethnicism and Racism” collaborative group. We are thankful for Ann Chow and Dave Benson’s tireless work and leadership in making the collaborative sessions a reality.
Authors
Christie Samuel
Christie Samuel is the Catalyst for the Freedom and Justice Issue Network of the Lausanne Movement. Having twenty-eight years of experience in marketplace ministry across various levels, he leads missiological initiatives in the region and is passionate towards indigenization, ethnicism and teaches related subjects as part of missiology.csamuel@lausanne.org
David Chao, Ph.D.
David Chao is Director of the Center for Asian American Christianity at Princeton Theological Seminary. He teaches courses on Asian American theology and organizes programs in Asian American theology and ministry. His research and writing focus on the faith and practice of ordinary Asian Christians in diasporic contexts. His research on Asian American religious life and politics is funded by The Henry Luce Foundation and the Louisville Institute. david.chao@ptsem.edu
Soojin Chung, Ph.D.
Soojin Chung is Director of the Overseas Ministries Study Center and Editor of the International Bulletin of Mission Research at Princeton Theological Seminary. She is the convener of the Princeton World Christianity Conference Gerald H. Anderson Lectures and teaches in the Department of History and Ecumenics. soojin.chung@ptsem.edu