One of the first spiritual formation books written for Asian American Christians, released by InterVarsity Press in 1998, is entitled Following Jesus Without Dishonoring Your Parents. Even in its title, the book acknowledges how Asian Americans’ faith and discipleship are inextricably intertwined with family and culture. Questions of calling, mission, church community, and spiritual practices are often seen through the cross-generational lens of family obligation and cultural heritage—resulting in complex perspectives on ministry and discipleship.
This layered lens on faith begins to shed light on a major finding in the recent National Survey of Asian American Congregational Leadership Practices by the Innovative Space for Asian American Christianity (ISAAC): Of the more than 200 Asian American (or majority Asian American) congregations surveyed, about 35 percent reported no leaders under the age of 30 on the ruling church board. This is more than double the number of non-Asian congregations in the survey who reported a lack of young leaders on their board.
The ISAAC survey finding also aligns with broader church studies that show how many congregations are aging and fewer young people are identifying as Christian. But, within the Asian American context, the lack of young leaders points to significant theological and cultural differences between the generations that affect communal identity, missional priorities, leadership diversity, and pastoral succession.
Steve Wong, who is the founding pastor of a small Asian American congregation in Silicon Valley, says that churches like his are often asking, “Who are we serving, actually?” It’s not a simple question when the term Asian American encompasses individuals from nearly 20 different ethnic groups, each with their own diverse cultures and life experiences.
In addition, first-generation immigrants may have different expectations and norms than second- or third-generation Asian Americans—making it harder for the younger generations to be in community with their elders.
Jason Ashimoto wasn’t yet 40 when he stepped into the senior pastor role at 400-person Evergreen Baptist Church in Southern California. He understood that his leadership was dependent on his ability to navigate these generational differences.
Having started as a young intern within the church, he knew the elders in the church would always see him as young—and he honors that perspective.
“I can’t be barking orders to them,” he told CT. “These are my elders. I always have to respect them.” Because he chose to see the older congregants like his own grandparents—caring for them, respecting them, and recognizing their authority—he was able to earn their trust over time.
But not all young Asian American leaders can so readily adapt. Steve Wong has found that Asian Americans who have spent time in white-majority congregations have trouble acclimating to Asian churches’ typically indirect styles of communication, which can include understating opinions, avoiding conflict, and talking around difficult topics.
“In a church that’s going to identify as Asian American, rhythms of communication are different,” he explained. “We may be singing the same notes, but the time signature is different.”
Mia Shin, who served as a lay leader in a Korean American church for about 20 years and is the lead pastor of a church plant in central California, thinks Gen Z Christians can be put off by the indirect communication and the avoidance of hot-button topics that are important to them.
“Transparency and authenticity are high on their priority list,” she told CT. “Asian American congregations and evangelical congregations, for the most part, don’t want to address hard topics from the pulpit.”
Longtime pastor Grace May, who has served in Chinese churches and African American churches in New England, agrees—and adds that it points to major theological differences between older and younger Asian Americans. “One of the priorities in a lot of young Asian American minds is the issue of justice. In theologically conservative churches, this is not discussed or it’s not a real concern.”
May believes that many Asian churches lack the language or training to discuss structural sin and systemic evil, instead focusing on personal salvation. This may explain why the ISAAC study found that significantly fewer Asian American congregations (34%) participated in the Stop AAPI Hate movement during the pandemic than their non-Asian counterparts (60%).
Another theological sticking point that may affect young adults’ involvement is women in leadership. Both Shin and May had limits placed on their roles when they served in Asian American churches, from being unable to preach to being prohibited from serving Communion. They often saw younger, less experienced men being given discipleship and leadership opportunities that were denied them.
The ISAAC study confirms their experience. Thirty-two percent of the Asian American congregations surveyed do not allow women to teach alone with adult men, nearly double the proportion of non-Asian congregations.
“We probably have many more women who are called to pastoral ministry,” said Grace May, “but if they don’t have it modeled and are taught a complementarian theology, and are excluded from any training, why would they consider seminary or the pastorate?”
There are other reasons young Asian Americans might not choose to go into church ministry. Each leader interviewed for this article had several ideas, including pressure from immigrant parents to be financially successful; more attractive missional opportunities in the for-profit or nonprofit sectors; and Gen Z’s valuing of work-life balance set against most Asian American churches’ continuing expectation of 24-7 dedication from their church leaders.
The challenge for Asian American congregations, then, is how to attract, retain, and ultimately raise up young Christians when such significant cultural and theological differences exist between older leadership and the up-and-coming generations. Those on the ground recognize the need, as well as the risk to the health of Asian American faith communities, and are pursuing a variety of different strategies.
Steve Wong is involved in the Evangelical Covenant Church’s efforts to disciple and train more young Asian American leaders. The denomination has put out a call for more Asian leaders within the Covenant and is convening a leadership conference for them in 2025.
Mia Shin, on the other hand, is taking a more grassroots approach through her young church, connecting with a nearby college campus as well as community arts groups that attract young adults.
“The church has to go to them where they’re at, care for them, and then lovingly bring them into the faith community when they’re ready,” she said. “We need to be adaptable by finding creative ways to connect with the younger generation in their existing circles of interest.”
