Archive for the 'Multiculturalism' Category

The Best of Books on Multicultural Ministry, Part I

Monday, August 3rd, 2009
Kellemen’s Christian The Best Of Guide

The Best of Books on Multicultural Ministry and Intercultural Relationships

Kellemen’s Christian The Best of Guide: Making your life easier by finding, summarizing, evaluating, and posting the best resources on a wide variety of topics from a Christian perspective.

The Best of Books on Multicultural Ministry and Intercultural Relationships: Part One

Note: Excerpted from African American History, Life, Christianity, and Ministry: An Annotated Resource Guide, by Robert W. Kellemen, Ph.D., LCPC. For information on the full version please visit our Store

Anderson, David. Gracism: The Art of Inclusion. Downers Grove, IL: InterVarsity, 2007.

Pastor David Anderson builds a thoughtful, practical, balanced Christian approach to multiculturalism. He avoids the extremes of color-blindness and of affirmative action. Skillfully he explains the biblical injunction to care for the marginalized. Gracism is a must read for anyone who longs to build bridges leading to racial healing, harmony, and reconciliation. Its balance between theology, philosophy, and methodology makes it a uniquely practical manual.

Anderson, David. Multicultural Ministry: Finding Your Church’s Unique Rhythm. Grand Rapids: Zondervan, 2004.

Pastor David Anderson has “been there, done that.” As a seasoned pastor of a multi-cultural church in a multi-cultural community, Pastor Anderson writes both with biblical insight and personal experience. A well-written, practical, and hopeful book, Multicultural Ministry is a foundational book for everyone interested in racial harmony and mutual ministry.

Anderson, David, and Brent Zuercher. Letters Across the Divide: Two Friends Explore Racism, Friendship, and Faith. Grand Rapids: Baker, 2001.

Pastor David Anderson and author Brent Zuercher have penned a groundbreaking and distinctive book. What happens when two friends of different races explore racism and faith? Letters across the Divide happens. For a firsthand account of what honest, open, bold, and loving multicultural relationships could look like, read this book.

Breckenridge, James, and Lillian Breckenridge. What Color Is Your God?: Multicultural Education in the Church. Grand Rapids: Baker, 1995.

As the subtitle suggests, What Color Is Your God? educates pastors in foundational cultural understanding. Covering ethnic groups in America, this primer shows church leaders how to value cultural differences. It also highlights transcultural biblical principles and probes how various cultures apply or misapply these eternal principles in daily life.

Conde-Frazier, Elizabeth, Steve Kang, and Gary Parrett. A Many Colored Kingdom: Multicultural Dynamics for Spiritual Formation. Grand Rapids: Baker, 2004.

A Many Colored Kingdom provides ground breaking insight into the theology and methodology of spiritual formation from and in a multicultural perspective. The co-authors themselves live and breathe what they write, researching and writing with passion and precision. This book richly celebrates the diverse contributions to Christian spirituality necessary to fully engage and embrace the infinite, multifaceted beauty and glory of Christ.

Cooper, Rodney. We Stand Together: Reconciling Men of Different Color. Chicago: Moody, 1995.

We Stand Together would be a five-star book if it were not now somewhat dated. Editor Rodney Cooper is a leading Black Evangelical educator. Active in the 90s in the Promise Keepers’ movement, he surrounded himself with men of diverse ethnic groups to edit this primer on how men of different races can understand, forgive, reconcile with one another, and minister together.

Emerson, Michael. Divided by Faith: Evangelical Religion and the Problem of Race in America. New York: Oxford University Press, 2001.

Please, don’t read this book without reading the “sequel” (see below): United by Faith.

Divided by Faith outlines the problem, as understood through a dissertation research project, of race relations in Evangelicalism in America in the 1990s. The results are troubling and at times could even produce hopelessness. However, facts are facts, and this sort of detailed quantitative and qualitative study is all-too-rare in Evangelical circles.

Emerson’s premise is that much of what White Evangelicals do to unite across racial lines end up being counter-productive. He does so by showing a concise history of Evangelical thought about racism from Colonial times to the Civil Rights movement. His core thesis is that most work done is too individualistic—one person trying alone to cross racial boundaries. His basic suggestion is the cross-cultural congregation. Unfortunately, until one reads United by Faith, how to accomplish this goal is left to the reader’s imagination—which may by now have been stunted by all the piles of statistics suggesting that Evangelical racial reconciliation is futile. However, the power of God, starting with one person’s commitment to cross-cultural relationships, can start a chain reaction—and lead to hope.

Emerson, Michael. United by Faith: The Multiracial Congregation as an Answer to the Problem of Race. New York: Oxford University Press, 2004.

Emerson has convened a multicultural team of co-authors to follow-up his earlier work Divided by Faith. In this work, Emerson argues that Evangelicals, when they have done anything at all to work toward racial reconciliation, have been to individualistic in their approach.

Emerson then argues that the biblical and effective approach is the multicultural congregation in which no one race makes up more than 80% of the congregation. The authors explain the biblical and social need for such congregations. They then follow with hope-giving success stories which provide the philosophy, principles, and practices necessary to obtain the biblical social vision of the multicultural people of God.

Implied, but not highlighted or extracted in detail, is the truth that such congregations can and should then do two things: 1.) Be a visible testimony exhorting the world to “go and do likewise.” 2.) Take a stand against societal racism and promote racial reconciliation and justice.

Kellemen, Robert W. and Karole A. Edwards. Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. Grand Rapids: Baker, 2007.

Beyond the Suffering is a one-of-a-kind African American narrative. It is not simply a history of America, not simply a history of African Americans, not simply a history of African American Christianity, but a narrative of how African American Christians ministered to one another. As the title suggests, the book tells how African American believers helped one another to move beyond their horrific suffering to a place of healing and hope.

The characters are the African American believers themselves. The plot is their real-life battles told in their empowering words. The authors are a co-authoring team, one an African American female, the other a Caucasian male. Together, they embrace the legacy of how African Americans sustained, healed, reconciled, and guided one another in the faith.

Written in an engaging style that allows African Americans to tell their own story, Beyond the Suffering reads like a novel. It empowers African Americans and all people of all races and nationalities to love like Christ loved even in the worst of circumstances. Readers not only are riveted by the powerful historical chronicles, but are also equipped to apply soul care and spiritual direction principles to their own lives and ministries.

Important Stuff

*Your Guide: Bob Kellemen, Ph.D., LCPC, is the Founder and CEO of RPM Ministries (www.rpmministries.org) through which he writes, speaks, and consults to equip God’s people to change lives with Christ’s changeless truth. He blogs daily here.

*My Necessary Disclaimer: Of course, I don’t endorse everything in every article, book, or link that you’ll find in Kellemen’s Christian The Best of Guide. I report, you decide.

*Your Suggestions Are Welcomed: Feel free to post comments and/or send emails (rpm.ministries@gmail.com) about resources that you think deserve attention in various categories covered in Kellemen’s Christian The Best of Guide.

The Journey: Day 41–Our Day of Reflection

Friday, February 27th, 2009

The Journey: Forty Days of Promise
Celebrating the Legacy of African American Christianity

Our Day of Reflection

Thank you for joining me over the past forty-day journey. As promised at the outset, on our 41st day we pause to reflect.

My Reflections

In the introduction to Beyond the Suffering, Karole and I noted that the book is a gift to African Americans and a gift from African Americans. As a gift to, it honors the tremendous contributions made by African American believers—contributions frequently neglected by most historians. As a gift from, it equips and empowers all people of all races as we learn life lessons from heroes of Black Church history.

It is my prayer that the past forty days have serve a similar purpose. That my longest-ever blog series has been a gift to and a gift from African Americans.

It never ceases to amaze me that so few people are aware of these great believers and their great life stories. I hope their treasure will now remain unburied.

Your Reflections

Reflecting on everything you’ve read during these forty days, what topics and themes stand out to you? Why? What will you do with these concepts?

How can we keep the gift going and growing?

How can we expand intercultural ministry and relationships?

Biblical Reflections from the Past and Into the Future

Finally, let’s leave with two biblical reflections.

*Reflection # 1: Hebrews 11:1-12:3

The great past cloud of witnesses, though dead, their lives yet speak. I’m thankful that our legacy outlives us. I’m thankful for the African American legacy. Their legacy encourages and empowers me to live beyond the suffering and to leave a loving legacy for future generations.

*Reflection # 2: Revelation 7:9

When the Apostle John peers into the future, he does not see a homogenized eternity. Instead, he sees a multi-cultural future throng gathered together for ever and ever in joint worship of the King of Kings. I’m thankful that diversity will outlive the old heaven and the old earth. I’m thankful that in the new heaven and the new earth our differences will be celebrated. I want to live today in light of that future intercultural day.

The Journey: Day Nineteen–Cross-Cultural Ministry

Friday, February 6th, 2009
The Journey: Forty Days of Promise
Celebrating the Legacy of African American Christianity

Day Nineteen: Cross-Cultural Ministry

Welcome to day nineteen of our forty-day intercultural journey. From Martin Luther King Day to the end of Black History Month we are focusing on The Journey: Forty Days of Promise—Celebrating the Legacy of African American Christianity.

Day Nineteen: Cross-Cultural Ministry[1]

Long before multi-culturalism became fashionable, we find evidence of mutual worship and fellowship among blacks and whites. Though not the norm, we glean cultural competencies from these historical occurrences in which African American believers met their need for spiritual nurture with Caucasian believers.

Pulpit Ministry: Expounding the Scriptures Relevantly

Previously we met Solomon Northup—born free in Rhode Island, then kidnapped and enslaved in Louisiana from age thirty-three to forty-five. Though recognizing the inconsistency of his master, William Ford, a slave-owning Baptist preacher, Northup still notes:

“. . . it is but simple justice to him when I say, in my opinion, there never was a more kind, noble, candid, Christian man than William Ford.”

Northup details Ford’s pastoral ministry to his slaves. “We usually spent our Sabbaths at the opening, on which days our master would gather all his slaves about him, and read and expound the Scriptures. He sought to inculcate in our minds feelings of kindness towards each other, of dependence upon God—setting forth the rewards promised unto those who lead an upright and prayerful life. He spoke of the loving kindness of the Creator, and of the life that is to come.”

Pastor Ford related truth to life cross-culturally. Emphasizing the two great commandments, he taught Christians how to love one another and how to love God. Ford highlighted the character of God and the hope of heaven. Northup even recounts how Ford’s preaching led to the conviction and salvation of another slave, Sam.

Personal Ministry: Encouraging the Saints Relationally

Ford coupled his pulpit ministry with his personal ministry. Speaking of his time with Pastor Ford, Northup notes, “That little paradise in the Great Pine Woods was the oasis in the desert, towards which my heart turned lovingly, during many years of bondage.” Perhaps hard to imagine, but even in enslavement, even through ministry offered by a Baptist slave-owner, Northup experienced the ark of safety that is the “old ship of Zion.”

What was it about Ford’s life and ministry that so impacted Northup? During an extended trip by horseback and on foot to the Bayou, Ford “said many kind and cheering things to me on the way . . .” Ford knew how to speak life-giving words (Proverbs 18:21).

In exemplary fashion, Ford also used probing soul questions and spiritual conversations as he ministered to Northup. “He interacted with me in regard to the various fears and emotions I had experienced during the day and night, and if I had felt, at any time, a desire to pray. I felt forsaken of the whole world, I answered him, and was praying mentally all the while.”

Northup testifies to Ford’s relational competence. “So did that benignant man speak to me of this life and of the life hereafter; of the goodness and power of God, and of the vanity of earthly things, as we journeyed along the solitary road towards Bayou Boeuf.”

Learning Together from Our Great Cloud of Witnesses

1. Pastor William Ford demonstrated cross-cultural competency in his pulpit. What specific aspects of his ministry could you emulate today?

2. Pastor William Ford demonstrated cross-cultural competency in his personal ministry. What specific aspects of his ministry could you emulate today?

[1]Excerpted, modified from, and quoted from Kellemen and Edwards, Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. Purchase your copy at 40% off for only $10.00 at www.rpmministries.org.

The Journey: Day Ten–Longing for Someone to Confide In

Wednesday, January 28th, 2009
The Journey: Forty Days of Promise
Celebrating the Legacy of African American Christianity

Day Ten: Longing for Someone to Confide In

Welcome to day ten of our forty-day intercultural journey. From Martin Luther King Day to the end of Black History Month we are focusing on The Journey: Forty Days of Promise—Celebrating the Legacy of African American Christianity.

Day Ten: Longing for Someone to Confide In[1]

The most horrific aspect of slave family life was the rape of black women by their masters and others. Harriet Jacobs, the victim of constant lewd advances from her master, expresses her despondency because of the birth of a daughter.

“When they told me my new-born babe was a girl, my heart was heavier than it had ever been before. Slavery is terrible for men; but it is far more terrible for women” who inevitably must endure licentious assaults on their virtue.

Jacobs describes the onset of such onslaught in her own life.

“But I now entered on my fifteenth year—a sad epoch in the life of a slave girl. My master began to whisper foul words in my ear. Young as I was, I could not remain ignorant of their import.” She felt that “every where the years bring to all enough of sin and sorrow; but in slavery the very dawn of life is darkened by these shadows.”

Her master, Dr. Flint, tried his utmost to corrupt the pure principles that her grandmother had instilled in her. He peopled her young mind with unclean images, such as only a vile monster could imagine. She turned from him with disgust and hatred, but he was her master. She was compelled to live under the same roof with him—where she saw a man forty years her senior daily violating the most sacred commandment. He told her that she was his property and that she must be subject to his will in all things.

“My soul revolted against the mean tyranny. But where could I turn for protection.”

Jacobs longed for someone to confide in and “would have given the world to have laid my head on my grandmother’s faithful bosom, and told her all my troubles.” However, Dr. Flint swore that he would kill her if she was not as silent as the grave. Being very young, Jacobs felt “shamefaced about telling her (grandmother) such impure things, especially as I knew her to be very strict on such subjects.”

A Skillful Spiritual Friend

What was she to do? And what are we to do when life kills the dreams we dream; what recourse do we have? We, like Jacobs, can turn to those who love us unconditionally.

“Still I was not stripped of all. I still had my good grandmother, and my affectionate brother.” Of him, she writes, “When he put his arms round my neck, and looked into my eyes, as if to read there the troubles I dared not tell, I felt that I still had something to love.”

Her affectionate brother was a skillful spiritual friend. Consider his relational competencies: the appropriate use of physical touch, the meaningful application of eye contact, accurately reading body language, sensing unspoken pain, and communicating unconditional love. And consider the result of his ministry: the rebirth of love.

A Skillful Spiritual Director

Her saintly grandmother was a skillful spiritual director. Upon finally learning of Dr. Flint’s advances, Jacobs’ grandmother confronts him, telling him plainly what she thought of his character. She then forcefully rebukes him:

“I tell you what, Dr. Flint, you ain’t got many more years to live, and you’d better be saying your prayers. It will take ’em all, and more too, to wash the dirt off your soul.”

When he responds by asking if she knows to whom she is speaking, she boldly replies, “Yes, I know very well who I am talking to.” Flint then backs down, leaving the house in a great rage.

The moment Flint leaves, Jacobs’ eyes meet those of her grandmother. The anger is gone, replaced with tenderness. Jacobs expresses amazement that her infidelity did not lessen her grandmother’s love for her. “She was always kind, always ready to sympathize with my troubles.”

Whereas Jacobs’ brother illustrates expert sustaining, her grandmother exhibits adroit reconciling. She literally takes her life in her hands to stand toe to toe with a white master. Even when she rebukes him, she retains concern for him—for his eternal destiny. She also demonstrates the vital ability to quickly shift from righteous anger to tender compassion, not to mention her expressions of unconditional love.

Learning Together From Our Great Cloud of Witnesses

1. What spiritual friendship principles can you learn from Harriet Jacobs’ brother?

2. What spiritual direction principles can you learn from Harriet Jacobs’ grandmother?

[1]Excerpted, modified from, and quoted from Kellemen and Edwards, Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. Purchase your copy at 40% off for only $10.00 at http://www.rpmministries.org/.


The Journey: Day Seven–Groaning to the Father of the Fatherless

Sunday, January 25th, 2009
The Journey: Forty Days of Promise
Celebrating the Legacy of African American Christianity

Day Seven: Groaning to the Father of the Fatherless

Welcome to day seven of our forty-day intercultural journey. From Martin Luther King Day to the end of Black History Month we are focusing on The Journey: Forty Days of Promise—Celebrating the Legacy of African American Christianity.

Day Seven: Groaning to the Father of the Fatherless: Perpetual Lament[1]

In the gripping slave narratives, we find believers sharing their hurting hearts with their caring Savior. In their practice of the biblical art of lament, African American Christians clung to biblical imagery.

For example, Pastor Peter Randolph describes a mother named Jenny who grieves the loss of her children.

“So she (Jenny) commends them to the care of the God of the widow and the fatherless, by bathing her bosom in tears, and giving them the last affectionate embrace, with the advice to meet in heaven. Oh, the tears of the poor slave that are in bottles, to be poured out upon his blood-stained nation, as soon as the cup of wrath of the almighty Avenger is full, when he shall say, ‘I have heard the groanings of my people, and I will deliver them from the oppressor!’”

Painting Pictures of God onto the Palettes of Life Portraits

Enslaved African Americans survived by painting pictures of God onto the palettes of their life portraits. They viewed Him as the Father of the fatherless, as the God who collects their tears in his bottle of remembrance, and as God the just Judge avenging their suffering, hearing their cries, and delivering their souls.

While Solomon Northup lies in a slave pen with fifty fellow slaves, he prays a prayer of personal lament.

“My cup of sorrow was full to overflowing. Then I lifted my hands to God, and in the still watches of the night, surrounded by the sleeping forms of my companions, begged for mercy on the poor, forsaken captive. To the Almighty Father of us all—the freeman and the slave—I poured forth the supplications of a broken spirit, imploring strength from on high to bear up against the burden of my troubles, until the morning light aroused the slumberers, ushering in another day of bondage.”

His mouth vocalizing his pain and his eyes watching God, Northup draws a line in the sand of retreat. When everything inside screams, “Surrender hope!” he cries out to God lamenting the evils he is suffering while pleading for strength to endure. He teaches us that the will to survive is soaked in continual lament.

Fixing Your Eyes on the Hope of the Future: Heavenly Reunion

Randolph explains that given such earthly sorrow, enslaved African Americans ministered to one another by emphasizing heavenly reunion. “In parting with their friends at the auction-block, the poor blacks have the anticipation of meeting them again in the heavenly Canaan, and sing:

‘O, fare you well, O, fare you well! God bless you until we meet again; Hope to meet you in heaven, to part no more. Sisters, fare you well; sisters, fare you well; God Almighty bless you, until we meet again.’”

Enslaved Virginian, William Grimes, summarizes it best. “If it were not for our hopes, our hearts would break.” Knowing that they would never see one another again in this world, they set their sights on another world.

Learning Together from Our Great Cloud of Witnesses

1. The will to survive is soaked in continual lament. What does that mean to you? How could you practice its meaning in your life?

2. How could you apply the truth of biblical lament in your ministry to others who are grieving?

3. In what situations do you say, ‘If it were not for my hopes, my heart would break? How does God sustain you through future hope?

4. What image of God do you cling to when life attempts to batter and break you?

[1]Excerpted, modified from, and quoted from Kellemen and Edwards, Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. Purchase your copy at 40% off for only $10.00 at www.rpmministries.org.

The Journey: Day Six–Watered with Our Tears

Saturday, January 24th, 2009
The Journey: Forty Days of Promise
Celebrating the Legacy of African American Christianity

Day Six: Watered with Our Tears

Welcome to day six of our forty-day intercultural journey. From Martin Luther King Day to the end of Black History Month we are focusing on The Journey: Forty Days of Promise—Celebrating the Legacy of African American Christianity.

Day Six: Watered with Our Tears[1]

They arrived on two ships, one year apart. The second ship, the Mayflower, landed in 1620 with 102 Pilgrims seeking religious liberty. The first ship, a Dutch man-of-war, came ashore in 1619 in Jamestown, Virginia, with twenty enslaved African men and women. Captain Jobe of the Dutch man-of-war bartered the seventeen men and three women for food to Sir John Rolfe’s Jamestown settlement. For the leaders of the Jamestown colony, Africans were mere commodities for European trade and servitude. In the land of the free, American slavery had begun.

Solomon Northup’s Narrative: The Hope of Years Blasted in a Moment

Solomon Northup lived free for thirty-three years in Rhode Island until he was kidnapped and enslaved for a dozen years in Louisiana. When he was first stolen, he spent two weeks in a slave pen where he met an enslaved woman named Eliza, her daughter Emmy, and her son Randall. His account of her separation from her children offers insight into the agony of deprivation, the need for hearing one another’s story, how not to empathize, and how to feel another’s pain.

Northup tells the story of Eliza’s life, as she related it to him, in great detail. After years of enslavement, she was promised her freedom and told that she was traveling to Washington, D.C. to receive her free papers. Instead, she was delivered to a trader named Burch.

“The hope of years was blasted in a moment. From the height of most exulting happiness to the utmost depths of wretchedness, she had that day descended. No wonder that she wept, and filled the pen with wailings and expressions of heart-rending woe.”

Spiritual Friendship 101

Of their enslavement together, Northup writes, “We were thus learning the history of each other’s wretchedness.” They participated in Spiritual Friendship 101 by practicing the arts of story sharing and story learning.

Northup and Eliza were eventually conducted to a slave pen in New Orleans owned by a Mr. Theophilus Freeman. A planter from Baton Rouge purchased Randall. All the time the trade was occurring, Eliza was crying aloud, wringing her hands, and begging that Freeman not buy Randall unless he also bought herself and Emmy.

When he answered that he could not afford them all, Eliza burst into paroxysm of grief, weeping plaintively. The bargain agreed upon; Randall had to go alone. “Then Eliza ran to him; embraced him passionately; kissed him again and again; told him to remember her—all the while her tears falling in the boy’s face like rain.”

In response, “Freeman damned her, calling her a blubbering, bawling wench, and ordered her to go to her place, and behave herself, and be somebody. He swore he wouldn’t stand such stuff but a little longer. He would soon give her something to cry about, if she was not mighty careful, and that she might depend upon.” His callousness models exactly what not to do when responding to another’s grief.

Northup, on the other hand, entered Eliza’s agony. “It was a mournful scene indeed. I would have cried myself if I had dared.”

Learning Together from Our Great Cloud of Witnesses

1. Who has treated you like Freeman treated Eliza? Who has told you to “quit your blubbering,” and “I’ll give you something to cry about!” What impact did such insensitivity have on you?

2. Who has cared for your soul like Solomon Northrup cared for Eliza? Who has listened attentively to your earthly story of suffering? Who has mourned and wept with you and for you?

[1]Excerpted, modified from, and quoted from Kellemen and Edwards, Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction. Purchase your copy at 40% off for only $10.00 at www.rpmministries.org.