Today's piece is written by Rev. Dr. Jacob Dharmaraj,
President of the National Federation of Asian American United Methodists.
Having a conversation about the current global diaspora in order to find a speedy solution is like trying to nail JELL-O on a tree, as everything about human diaspora is fluid and flowing. That was how I felt recently when I was in Washington D.C., for the denomination’s Immigration Task Force meeting.
There is much complexity in the cause, process, and consequence of the phenomena of global diaspora, and no single discipline can enable us to explain the cause or offer solutions. Diaspora mission is interdisciplinary, vast and varied. It involves national geography, cultural anthropology, political demography, mass communication, globalization, urbanization, ethnic and race relations, and active participation of multi-religious groups and communal agents at all levels. Most importantly, diaspora mission is multi-directional and it demands multilevel coordination and collaboration.
Now that the global community has come to realize that the governments around the world must act immediately to alleviate the sufferings of the immigrants, refugees and asylum speakers, The United Methodist Church, along with its ecumenical partners and connectional components, is also determined to step in and take an active role in this vital ministry.
Diaspora and Migration
Migration is a phenomenon that has accompanied humanity since the expulsion of Adam and Eve from the Garden of Eden. But the recent forced migration has been accelerated by modern day globalization, wars, natural disasters, and intense persecution of vulnerable minorities on account of their religious convictions and racial or ethnic identities. Today a little over three percent the world's population live in a country other than where they were born. That is estimated at 250 million, up from 195 million in 2005. Females account for 49 percent of the total. Six out of every ten international migrants reside today in developed countries, and the majority of those originated in developing countries. This reality has deep implications not only for interactions among peoples and their religious beliefs but on Christian mission as well.
Diasporic mission is relatively a new area of mission engagement for the church, as it defies conventional modes of mission engagement which is lineal and mono-directional; sending rather than receiving, absorption rather than incorporation, assimilation rather than amalgamation. Unlike traditional mission, diaspora mission puts human physical needs ahead of spiritual needs; advocacy ahead of evangelism, and contextualization ahead of church planting.
Diaspora mission operates from a non-spatial, transnational, global, and "de-territorialized” zone. The missional approach, therefore, is mobile and flexible. In other words, the site of mission engagement in diasporic context is without social, cultural and religious boundaries, which are normative in traditional mission activities.
Believers Being In-Betweeners
The current cultural, social, linguistic and religious divides are a formidable and complicated ball of wax. They call for people who have both skill and will to transcend culture, language, and other barriers; those who can serve as “in-betweeners,” to build bridges of understanding, mediate relationships, and negotiate partnerships in ministry,” as Paul Hiebert, a missionary and a mission theologian says.
What our changed world expects from the church today is to focus its attention from mere relief work to justice and advocacy ministries beginning from addressing the root causes of the problem.
The changed world demands a changed methodology. Just like the government agencies alert and prepare people and nations from around the world long before tsunami, tornado, earthquake, and all forms of natural disasters occur, or even before medical epidemic and human health crises break out, Christian mission groups can set up one or more research centers and prepare an ongoing data-base to alert the appropriate mission agencies and groups about the looming or emerging problems. It can be accomplished easily in collaboration with our ecumenical partners and secular prophets like environmentalists, human-rights activists and others. I am not saying that this is a utopian project but at least, it will help those who are interested in the future of the church.
In the final analysis, diasporic mission is not about doing the same thing in a better way. Better is a mirage. It keeps us tethered to the same way of doing like others do. Better is temporary. It is a flimsy edge that can be tumbled. Diasporic mission is all about avoiding the crises to take epic proportions. Addressing the root causes of the problem is to strive for long term solutions and avoid band-aid relief.
Dedicated to fostering conversations about the global nature of The United Methodist Church
Friday, October 16, 2015
Thursday, October 8, 2015
Local pastors and the challenge of a missional ecclesiology
Today's post is by UM & Global blogmaster Dr. David W. Scott, Assistant Professor of Religion and Pieper Chair of Servant Leadership at Ripon College.
A recently-published series of articles on UMC.org describes how the use of local pastors in the denomination has been on the rise over the past five years. This increased reliance by the church on local pastors demonstrates some of the tensions between the UMC's nature as a missional movement and its nature as an established institution.
As the articles make clear, the use of local pastors has been very important especially in missional settings that involves reaching new or marginalized populations - in Hispanic outreach in the US, in growing areas of the Central Conferences, in new church starts among all groups in the US, and in small, rural churches that lack resources, but which the church is committed to serving. Local pastors can be developed and deployed more quickly and more cheaply than elders, which make them ideal in these settings.
Nevertheless, the expanded use of local pastors also creates or enlarges problems in terms of the UMC's institutional structure. It raises questions about our theology of ordination, especially when local pastors itinerate in the same way as elders. What exactly does ordination mean if non-ordained local pastors fill most of the same roles as ordained elders? These questions can be particularly thorny when it comes to ecumenical relations with church bodies that have stronger theologies of ordination. The distinctions between local pastors and elders also create questions surrounding equity in terms of pay and representation in church decision-making. Do the distinctions between local pastors and elders in effect privilege those with the financial wherewithal to obtain a seminary degree? Do they privilege conferences with the means to pay the higher salaries of elders?
There are no ready solutions to these problems. Indeed, it is probably best to think of these not necessarily as problems, but as tensions - tensions between the need of the church to maintain flexibility for the sake of missional outreach and the need of the church to develop fair, consistent, and theologically-grounded systems and structures. We as United Methodists need to learn to live with these tensions. Fortunately, living with tensions should be part of our Wesleyan heritage - the tension between movement and institution, between divine and human initiative, between head and heart. It may not be easy, but it may also be necessary for our future.
A recently-published series of articles on UMC.org describes how the use of local pastors in the denomination has been on the rise over the past five years. This increased reliance by the church on local pastors demonstrates some of the tensions between the UMC's nature as a missional movement and its nature as an established institution.
As the articles make clear, the use of local pastors has been very important especially in missional settings that involves reaching new or marginalized populations - in Hispanic outreach in the US, in growing areas of the Central Conferences, in new church starts among all groups in the US, and in small, rural churches that lack resources, but which the church is committed to serving. Local pastors can be developed and deployed more quickly and more cheaply than elders, which make them ideal in these settings.
Nevertheless, the expanded use of local pastors also creates or enlarges problems in terms of the UMC's institutional structure. It raises questions about our theology of ordination, especially when local pastors itinerate in the same way as elders. What exactly does ordination mean if non-ordained local pastors fill most of the same roles as ordained elders? These questions can be particularly thorny when it comes to ecumenical relations with church bodies that have stronger theologies of ordination. The distinctions between local pastors and elders also create questions surrounding equity in terms of pay and representation in church decision-making. Do the distinctions between local pastors and elders in effect privilege those with the financial wherewithal to obtain a seminary degree? Do they privilege conferences with the means to pay the higher salaries of elders?
There are no ready solutions to these problems. Indeed, it is probably best to think of these not necessarily as problems, but as tensions - tensions between the need of the church to maintain flexibility for the sake of missional outreach and the need of the church to develop fair, consistent, and theologically-grounded systems and structures. We as United Methodists need to learn to live with these tensions. Fortunately, living with tensions should be part of our Wesleyan heritage - the tension between movement and institution, between divine and human initiative, between head and heart. It may not be easy, but it may also be necessary for our future.
Tuesday, September 29, 2015
Recommended reading (or viewing): Early Methodist mission photos
For those of you who have not yet seen them, the General Commission on Archives and History (GCAH) has a terrific collection of digitalized photographs from Methodist mission work, many of them from the late 19th/early 20th centuries. These photos cover most of the areas of the world in which UMC predecessor bodies were doing mission work. Some are sorted geographically, and some are sorted thematically. The photos are a good resource for both teaching and research.
To access the photos, visit this page of GCAH.
For a fuller article about the photos, read this story from UMNS.
To access the photos, visit this page of GCAH.
For a fuller article about the photos, read this story from UMNS.
Thursday, September 24, 2015
Review of Moyoliving.org
Today's post is by UM & Global blogmaster Dr. David W. Scott, Assistant Professor of Religion and Pieper Chair of Servant Leadership at Ripon College.
Upper Room Ministries, a division of Discipleship Ministries (formerly the General Board of Discipleship) has recently launched a new website called Moyoliving.org. Moyo is designed as an interactive tool for young adults interested in connecting spirituality and social justice.
The main component of Moyo is a series of "guided paths" that incorporate a short video, a written spiritual reflection, and a series of suggested action steps around a central theme. The themes revolve around global social justice issues and associated aspects of spirituality. Currently there are three themes: "Race & Image of the Divine," "Water & Restoration of Life," and "Disaster & Human Dignity." More themes will be added as the site progresses.
In addition to the guided paths, there are also a series of blog posts categorized under "The Feed." Most of these posts relate to one of the themes as well. There are also a series of "Resources," which appear to be guided spiritual reflections not necessarily related to one of the themes.
Here are some quick take-aways after an initial exploration of Moyoliving.org:
Strengths:
1. Upper Room is to be commended for trying a new format to encourage young people to engage spiritually. Technology is always a risky business, so there's certainly no guarantee that Moyoliving.org will catch on, but that's no excuse to stick to business as usual. Upper Room is trying to adapt to new technology to continue to connect with evolving audiences.
2. The combination of global social issues and spirituality is both potentially a very attractive one to young adults, who are interested in an engaged faith, and a distinctively Wesleyan approach to faith and the world. I think this is a great approach to developing a mission-oriented spirituality.
3. The specific topics Moyo has chosen are important and relevant.
Limitations:
1. Moyo claims it is a "global organization," but it also appears to have been developed with American young adults and the associated challenge of secularization in mind. This dual audience (global and American youth) may prevent Moyo from reaching one or both segments of its audience.
2. The site is a bit busy for my taste, and it is not immediately apparent how one is supposed to interact with it, though that can easily be discovered with a bit of exploring.
Ways in which readers might want to use the site:
1. As a collection of resources for students, mission groups, or others looking to learn about specific justice topics related to mission. While these resources are designed to be used individually, there's really no reason why they couldn't be used by groups as well.
2. By submitting materials. Moyo is looking for submissions, and this can be a good opportunity for UM Professors of Mission and other mission leaders to help shape the conversation and spirituality surrounding justice topics for young United Methodists and others.
Upper Room Ministries, a division of Discipleship Ministries (formerly the General Board of Discipleship) has recently launched a new website called Moyoliving.org. Moyo is designed as an interactive tool for young adults interested in connecting spirituality and social justice.
The main component of Moyo is a series of "guided paths" that incorporate a short video, a written spiritual reflection, and a series of suggested action steps around a central theme. The themes revolve around global social justice issues and associated aspects of spirituality. Currently there are three themes: "Race & Image of the Divine," "Water & Restoration of Life," and "Disaster & Human Dignity." More themes will be added as the site progresses.
In addition to the guided paths, there are also a series of blog posts categorized under "The Feed." Most of these posts relate to one of the themes as well. There are also a series of "Resources," which appear to be guided spiritual reflections not necessarily related to one of the themes.
Here are some quick take-aways after an initial exploration of Moyoliving.org:
Strengths:
1. Upper Room is to be commended for trying a new format to encourage young people to engage spiritually. Technology is always a risky business, so there's certainly no guarantee that Moyoliving.org will catch on, but that's no excuse to stick to business as usual. Upper Room is trying to adapt to new technology to continue to connect with evolving audiences.
2. The combination of global social issues and spirituality is both potentially a very attractive one to young adults, who are interested in an engaged faith, and a distinctively Wesleyan approach to faith and the world. I think this is a great approach to developing a mission-oriented spirituality.
3. The specific topics Moyo has chosen are important and relevant.
Limitations:
1. Moyo claims it is a "global organization," but it also appears to have been developed with American young adults and the associated challenge of secularization in mind. This dual audience (global and American youth) may prevent Moyo from reaching one or both segments of its audience.
2. The site is a bit busy for my taste, and it is not immediately apparent how one is supposed to interact with it, though that can easily be discovered with a bit of exploring.
Ways in which readers might want to use the site:
1. As a collection of resources for students, mission groups, or others looking to learn about specific justice topics related to mission. While these resources are designed to be used individually, there's really no reason why they couldn't be used by groups as well.
2. By submitting materials. Moyo is looking for submissions, and this can be a good opportunity for UM Professors of Mission and other mission leaders to help shape the conversation and spirituality surrounding justice topics for young United Methodists and others.
Thursday, September 17, 2015
Recommended readings on European migration crisis, part 2
Last week, I shared a number of links related to the migration crisis developing as Syrian and other refugees try to enter Europe. This week, as events have continued to unfold, I have additional sources about Methodist responses to this social issue.
Thomas Kemper, General Secretary of the GBGM, wrote this piece about the importance of welcoming the stranger, including refugees.
Linda Bloom of UMNS has been filling reports on Methodist responses to the crisis, including this one from Sept. 10 and this one from Sept. 15.
Stefan Schrockenfuchs, the UMC pastor in Wien-Funhaus, wrote this piece about his congregation's experience caring for refugees newly arrived in Germany.
Thomas Kemper, General Secretary of the GBGM, wrote this piece about the importance of welcoming the stranger, including refugees.
Linda Bloom of UMNS has been filling reports on Methodist responses to the crisis, including this one from Sept. 10 and this one from Sept. 15.
Stefan Schrockenfuchs, the UMC pastor in Wien-Funhaus, wrote this piece about his congregation's experience caring for refugees newly arrived in Germany.
Thursday, September 10, 2015
Immigrants in the (mostly white) American UMC
Today's post is by UM & Global blogmaster Dr. David W. Scott, Assistant Professor of Religion and Pieper Chair of Servant Leadership at Ripon College.
About a month ago, I published a piece about how the American branch of the UMC is one of the whitest denominations in the US and how that is a problem for the UMC as a whole as it tries to restructure itself into a more globally-equitable church. Since then, I've come across a corollary piece of information: the UMC is also one of the American denominations with the lowest percentage of immigrants among its members.
Religion News Service published a chart of religious groups by percentage of immigrants based on 2007 Pew Forum data. It shows the UMC in the US near the very bottom of the list, though in the company of other Methodists and Baptists.
Some people, noting the prevalence of Korean-Americans in the American UMC, might be surprised by the findings. Nevertheless, Korean-American make up a larger percentage of pastors than they do of congregants in the American UMC. There are many Korean-American pastors, not so many Korean-American churches or congregants.
Others might ask about Methodist immigrants from all the many countries in the world where Methodists are found. For a variety of reasons related both to American restrictions on the countries from which we will accept immigrants (not African countries where United Methodists are prevalent) and the percentage of Methodists in the countries from which we will accept immigrants (which is low), we're not getting a lot of already United Methodist immigrants to the US.
Moreover, and more significantly, this statistic points to the failure of the UMC in the US to effectively reach out to immigrant groups that are coming to the US, especially (though not exclusively) Hispanics, the largest immigrant group in recent years. The UMC in the US has been committed to its white, mostly middle-class ways, and that has prevented it from being a welcoming home to immigrants.
This news is disappointed and discomforting for the same reasons that the findings about the whiteness of the American UMC are. The UMC is a global denomination, but few American United Methodists have any experience relating to those from other countries and cultures in their pews. If American United Methodists have no practice doing this in their local congregations and annual conferences, how can they successfully do this in their wider church structures?
About a month ago, I published a piece about how the American branch of the UMC is one of the whitest denominations in the US and how that is a problem for the UMC as a whole as it tries to restructure itself into a more globally-equitable church. Since then, I've come across a corollary piece of information: the UMC is also one of the American denominations with the lowest percentage of immigrants among its members.
Religion News Service published a chart of religious groups by percentage of immigrants based on 2007 Pew Forum data. It shows the UMC in the US near the very bottom of the list, though in the company of other Methodists and Baptists.
Some people, noting the prevalence of Korean-Americans in the American UMC, might be surprised by the findings. Nevertheless, Korean-American make up a larger percentage of pastors than they do of congregants in the American UMC. There are many Korean-American pastors, not so many Korean-American churches or congregants.
Others might ask about Methodist immigrants from all the many countries in the world where Methodists are found. For a variety of reasons related both to American restrictions on the countries from which we will accept immigrants (not African countries where United Methodists are prevalent) and the percentage of Methodists in the countries from which we will accept immigrants (which is low), we're not getting a lot of already United Methodist immigrants to the US.
Moreover, and more significantly, this statistic points to the failure of the UMC in the US to effectively reach out to immigrant groups that are coming to the US, especially (though not exclusively) Hispanics, the largest immigrant group in recent years. The UMC in the US has been committed to its white, mostly middle-class ways, and that has prevented it from being a welcoming home to immigrants.
This news is disappointed and discomforting for the same reasons that the findings about the whiteness of the American UMC are. The UMC is a global denomination, but few American United Methodists have any experience relating to those from other countries and cultures in their pews. If American United Methodists have no practice doing this in their local congregations and annual conferences, how can they successfully do this in their wider church structures?
Tuesday, September 8, 2015
Recommended readings on European migration crisis
One of the biggest international news stories of the past week has been the developing crisis of Europe's response to an influx of mostly Syrian refugees fleeing war and devastation in their home country. This story has been slowly developing over the past several years but with new influxes of migrants, the recent deaths of a number of migrants, and a variety of responses by European governments and leaders, the pattern of migration has intensified and produced renewed calls for appropriate European responses.
To help faithful United Methodists understand this issue, UM & Global offers these recommended readings:
A recent UMNS news story about United Methodist responses to the refugee crisis
UMC.org's topic page on Immigration, including excerpts from our Social Principles on immigration
A webpage of Book of Resolutions language about migration
The UMC in Germany's recent statement on refugees and asylum
UM & Global posts by contributors David N. Field and Michael Nausner about migration, especially in the European context
All UM & Global posts on the topics of migration and immigration
To help faithful United Methodists understand this issue, UM & Global offers these recommended readings:
A recent UMNS news story about United Methodist responses to the refugee crisis
UMC.org's topic page on Immigration, including excerpts from our Social Principles on immigration
A webpage of Book of Resolutions language about migration
The UMC in Germany's recent statement on refugees and asylum
UM & Global posts by contributors David N. Field and Michael Nausner about migration, especially in the European context
All UM & Global posts on the topics of migration and immigration
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