MANAGING A MULTICULTURAL CONGREGATION

The man’s eyes blazed with fire. He cast an imposing figure as he stood at the board meeting and slammed his open hand on the table.

Such anger, however, no longer alarmed me. I just sighed inwardly. I’d heard it before, different words but the same theme: “We must do something about those people!” Those people were the members of our Haitian congregation. “They need to pay their fair share of the expenses!”

Nods of agreement circled the table. Once again we were in danger of forgetting why the Haitians shared our facility. The issue, however, wasn’t money but fear, fear for our congregation’s future.

At one time, the neighborhood was white and middle class. Thousands of people shared a common background and upbringing. The church, founded in the center of this neighborhood, intended to reach out and serve the community with the gospel.

And it did! The church grew to be hundreds strong. The choir was large, the services well attended, the fellowship opportunities wide.

Thirty years later, a different situation glared at the congregation. People of different cultures had moved into the neighborhood. The crime rate increased. Church attendance declined significantly as most of the original congregation fled the ethnic influx. We were a WASP church in a changing neighborhood. What could we do?

A diverse plan

Initially, we realized we had several things going for us. First, the English-speaking congregation enjoyed nearly 100 percent employment. Second, we boasted a fine location, close to the freeway and with plenty of room for activities and growth. Third, and most important, we firmly believed our ministry was not yet finished. We considered ourselves a church that still existed to reach others for Jesus Christ, no matter their color or background.

Given our new situation and our strengths, we debated how we might reach out effectively. Eventually, we decided to experiment with a multicongregational plan.

At Central Alliance Church we now have four autonomous congregations: Haitian, Vietnamese, Spanish, and English. Each congregation, led by its own pastor, conducts services in its own language, develops its own budget and leadership, makes its own congregational plans and mission. Yet each remains vitally linked to the others through our denominational organization, our intercongregational steering committee, and the commitment of the pastoral team to one another’s ministry. And each is committed to the overarching vision of an international family worshiping together.

The clash of cultures

The initial problems were tremendous. First, the Anglos were hesitant to accept such a ministry. Mistrust and misunderstanding of another culture plague any such arrangement. Our cultural values clash frequently.

For example, we agreed to let our Haitian group use a fixed number of Sunday school rooms on Sunday morning and evening. Imagine our shock when we found they were using our fellowship hall and two other rooms besides-all without consulting us.

Their pastor offered a logical explanation: When a man in Haiti earns enough money to purchase a car, he doesn’t control use of the car. Instead, his family owns the automobile and is free to use it whenever any of them wants. Since they are family, it is expected.

How different from our concept of private property, and what a marvelous opportunity for a fight! The original congregation feared the other groups would “take over our church” and eventually push us out. Although that is impossible, given our polity and our title to the property, the fear was real. In essence, the English-speaking congregation needed to be reassured about its future.

I did that by holding before them our original vision: to be an international worship center. I’d mention the great opportunities we had for an international ministry in Miami, and exhort them to keep up this good work. As I kept that idea alive-and their role within it-they rose to the challenge.

In addition, two other factors have helped. First, the other language groups do sincerely appreciate the sacrifice of the Anglo congregation, and I make sure the original congregation hears about it. Second, a number of the second-generation Haitians are beginning to attend the English-speaking services. They want to become “fully Americanized,” and this is one form it takes. As the youth grow into adulthood, some are filling the vacated pews of the Anglo congregation, and even taking leadership positions. This helps assure the future of the English-speaking portion of the church.

Other Anglo fears surfaced, however. Several board members suspected these ethnic groups might frighten away potential visitors to our Anglo congregation. “Guests will fear such a mixture of races and nationalities,” they argued, “especially when you have to park right next to them!” One sweet older lady, a pillar of the church, was frightened that such a ministry might bring in “an undesirable element.”

We discovered, however, our ministry actually attracted people to the Anglo congregation. The idea of an international worship center is appealing, especially in such a culturally diverse city as Miami. And the Christians we attracted were those with hearts open to ministry, particularly in a cross-cultural setting.

There were others who felt we couldn’t afford the increased expenses of upkeep and maintenance caused by greater use of the buildings. These fears were allayed, however, when people saw the buildings, which once sat vacant most nights, being used extensively. Consequently, the opportunity for vandalism decreased.

To handle the financial burden of upkeep, we resolved that each congregation would pay a portion monthly, according to its use of the buildings and its ability to pay. Ah, but there was the rub. Some strongly argued that our Haitian congregation, which was growing rapidly, should shoulder an increasing portion of the upkeep, especially as their occupancy grew. Some Anglos saw “expensive cars” in the parking lot and wondered out loud why the Haitians “squandered” their money on such nonessentials.

The Anglo governing board met with the Haitian board and took a frank look at their giving records, which the Haitians graciously supplied. What a shock we received! Since the Haitians are among the latest immigrants to arrive in Miami, their job opportunities are poor. We discovered the congregation had an unemployment rate of nearly 60 percent. Their pastor had taken another job to support himself because the offerings were so meager. As for the expensive cars in the parking lot, they turned out to belong mostly to the Anglos.

Steps to understanding

Three steps have helped us weather each of these storms. First, we’ve tried to understand our culture as well as we can. If we don’t understand our own culture, we cannot hope to relate to another. We must recognize our prejudices and preferences and not allow ourselves to spiritualize potential problems.

For example, many of the new people at our churches are what missionaries call “event oriented.” They expect to begin their meetings and services when everyone arrives and not before. The services end when everything has been accomplished, no matter what time that might be. Our Haitian and Hispanic congregations definitely fit this description. We Anglos, however, are time oriented. We begin and end our functions according to the clock. Punctuality is prized, and schedules take precedence over spontaneity. Events are supposed to start and end “on time.”

When these two orientations clash, we’re tempted to go to the Bible and talk about “good stewardship of time” or, conversely, “the priority of people over programs.” In reality, each culture is spiritualizing the problem to solve it on its own terms.

Naturally, these differing perspectives create scheduling problems and demand creative solutions. Both parties, we’ve found, must recognize their differences, affirm one another, and make arrangements suitable for the situation. For example, the Anglo congregation now worships earlier to allow the Haitians to meet afterward, which gives them the freedom of an open-ended schedule without inconveniencing us. But the solution began with the fact that each party recognized its own cultural tendencies.

The second step: we’ve tried to give ourselves consciously to people of other cultures. Anglos too easily assume they have nothing to offer someone of dissimilar ethnic background, and that attitude readily translates into ignoring people who are “different.” So I repeatedly encourage active ministry to those of a different race.

Our youth program, for example, ministers to a hundred kids, most of whom are second generation Haitians who want an “American” youth group. At the outset, our staff consisted solely of English-speaking Anglos. But their zeal and dedication to the Haitians overcame their original hesitancy.

Third, we aim to be hospitable, to make the stranger feel welcome. It’s amazing how quickly a smile and a helping hand bridge even the highest of cultural barriers.

That was shown to me one morning by our Vietnamese pastor, who came to the parsonage to help with some tasks around the yard. After we finished I invited him out to lunch to say thanks, which he graciously accepted. Over the table he explained that the Vietnamese have an old proverb: He who is quick to return a favor is not really grateful.

Oops! My gesture of thanks could have been taken poorly had this man not been a cheerful observer of my culture. His loving attitude made it possible for us both to laugh at my social gaffe. His gift of hospitality made me feel comfortable.

Foreigners arriving here have desperate needs. The fast-paced American lifestyle confuses and terrifies the stranger to our shores. The immigrant needs to learn quickly things we’ve had years to understand: our language, culture, system of government, and social amenities. The process can be extremely frustrating.

This is a wonderful opportunity for Christians to express love and support. A host congregation not only can teach newcomers English, but also can help them acquire a driver’s license, negotiate visa troubles, open a bank account, and find vocational training or employment. And these are but a few of the ways we can practice Christian hospitality toward these people by giving little more than a caring heart and an investment of time.

Allies, not aliens

We mainly want to offer assistance to these other congregations, letting them take responsibility for their own life and work. We carefully avoid paternalism. We regard them, instead, as partners in ministry.

In addition, we respect their autonomy. The different groups retain a vital need to worship in their own language, to celebrate their heritage, and to help each other adapt to this new and strange society.

In short, our new situation has demanded that we reach out in love and demonstrate that the gospel is for all peoples, everywhere.

Even under our church’s roof.

-Rupert Loyd

Central Alliance Church

Miami, Florida