Responding to Ethnic Barriers

INTRODUCTION:

Interest:

There are some challenges that we encounter in life that are just plain hard. My son, Daniel, hit one of these experiences when he went to the army’s basic training right after high school. Basic training was 12 weeks of the drill sergeants trying to break the new soldiers down so that they could be built back up in the army way. Of course, there were all sorts of physical endurance requirements. Daniel was blessed with a record number of heat index days when he went through his training—days over 100 degrees with high humidity. But that didn’t reduce the number of pushups and miles that they had to run. A special treat was the day that they all had to go into the tear gas building, remove their gas mask, and find their way out. I guess that was to teach them the value of the gas mask as well as how to remain composed under very trying circumstances. All in all, there were many very difficult things that he went through during those 12 weeks.

I also remember, though, the pride that he had when he finished. He had done something very difficult, something that he believed to be worthwhile. He told us graduating from basic training was much more significant to him than graduating from high school.

Involvement:

Over the past two weeks, I have been challenging us to work toward a difficult goal, becoming an ethnically integrated church. Creating and maintaining such a church is going to be hard. We will encounter a lot of challenges. Is it worth it for us to go through the difficult things that we will face to have an ethnically integrated church?

Context:

Over the past two weeks, I have been laying out the biblical reasons for an integrated church. Last week Sunday night we saw that an ethnically integrated church is consistent with the pattern found for the church throughout the NT. Last Sunday morning we saw a motivation for an integrated church: that it allows us to celebrate our common saving work of Christ to God’s glory.

Preview:

This morning I want to think specifically about the barriers that we will encounter if we get serious about having an ethnically integrated church. I want us to understand how hard it will be. But then I also want us to also see how exciting it could be by looking at the way the early church responded to ethnic barriers in the book of Acts. As we do that, I hope for us to see that We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers.

Transition from introduction to body:

We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers. Before we look at Acts, though, I want us to consider some…

BODY:

I. Ethnic Barriers

Within an ethnically integrated church, there is more than likely one culture that will be dominant, exerting the majority influence over the others. In our case, we will surely remain an English-speaking church predominately influenced by Western European culture. Furthermore, we will combine that influence with our conservative, fundamental Baptist heritage. In other words, we will not be throwing out what we are; this is our legacy. Yet, one of the themes that arose over and over during the past year as I studied this topic is the fact that ethnic diversity generates a lot of issues; there are natural barriers to address.

Transition:

I would like to quickly mention three ethnic barriers that we will encounter in our church here in Sterling Heights as we move toward ethnic integration. There are certainly more than three, but these are three big ones.

One, …

A. Language

When people cannot communicate in the same language, all core aspects of ministry—worship, edification, fellowship, and even evangelism—are challenging. How can we do church if we cannot talk to one another?

We need to also recognize that the language barrier includes more than the words that are spoken; people communicate in several ways. Gestures and facial expressions are unique to each ethnic group.

Illustration

For example, Filipinos will use their lips to point. That is a polite way to point for a Filipina, and several other ethnicities, for that matter. Yet, I have never seen my wife do that. It is an ethnic distinction.

For communication to be successful, not only words but also such variations in gestures and expressions must be understood and successfully translated by a speaker and listener. My point is, we will have to put effort into finding ways to cross the language barrier to minister effectively in our city. There are many possibilities, but they will all require effort.

Transition:

Another barrier is …

B. Generational Differences

First-generation and second-generation immigrants participate in multiethnic congregations differently. Overall, first-generation immigrants are less likely to attend ethnically integrated churches because they want to avoid losing their native culture. Furthermore, first-generation immigrants are naturally those for whom the language issue is typically largest.

By contrast, second-generation immigrants, a term applied to those born in the adopted countries of their parents, tend to see the culture of their parents as foreign. Likewise, the language of their parents’ home country is viewed as a second language.

We must recognize such generational differences and undertake specific actions to accommodate the special needs of first-generation members. We must also appreciate that second-generation members often desire full integration within the church and do not require special accommodations. And we must appreciate the unique situation faced by the 1.5 generation immigrants—the name of those who immigrated to this country as children. They will in many ways be like second-generation immigrants but still find some aspects of their new home confusing and strange.

Of course, on top of all of this, there still exists individual uniqueness where no two people are the same. We must learn to be sensitive to all these factors to have an ethnically integrated church.

Illustration

One of the things that was shared with me by a couple of our members was how much they appreciated some of the older members of our church—white majority members—who gave them a hug and talked to them every week when they first started attending as children. Sometimes we worry that we don’t know what to say or do to welcome a stranger, especially from another ethnicity. It was several of our seniors who are very much white majority made the young minorities feel welcome in a strange country.

Transition:

Third, there is …

C. Fear

The incorporation of other ethnicities can appear threatening when different cultures and traditions are encountered. For the majority culture, there is the fear of that which is different. There is fear that things will change if there are too many people of a different culture. Of course, the ethnic minority members may also experience fear over losing their ethnic identity.

Illustration

I suspect it is fear in various forms that causes the situation that several of our minority members mentioned when I spoke with them. They are very aware of people who will walk past them without saying hello. As I said before, our minority members have been with us long enough that they don’t typically take offense at such behavior, but us majority ethnicity folks need to get over our fears. We need to make the effort to say hello, even if we suspect that further conversation may be difficult. Even better, we should learn to say hello in other languages to show a love for those who are different. I’m sure our minority members would love to help us learn a few words in their native language.

Transition:

Three ethnic barriers: language, generational differences, and fear. We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers.

The reason I started with these barriers is that I want us to see that these are not new for the church of God. In fact, they are common, as we will see in Acts. What we also see, though, is that every time the early church ran into these barriers, they were broken down rather than sustained. The church did not go around the barriers, leaving them in place. The church smashed them. Ethnic barriers were broken down because the early church was concerned that more and more image-bearers join in the worship of God.

We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers.

II. Ethnic Barriers in the Book of Acts

I am going to touch on several events that are recorded by Luke in the book of Acts. We will not have time to read them, however. I will place the chapters in which these events are recorded on the screen as I describe them. I would suggest that if you are unfamiliar with the details of some of these events that you would benefit greatly from going home and reading these chapters this week. Time and time again, the early church encountered ethnic barriers and responded by breaking them down.

Transition:

The first event where we find ethnic barriers is on …

A. The Day of Pentecost – Acts 2

Acts 2 records the initial formation of the church on the day of Pentecost. Remember, the Holy Spirit arrives, and the disciples suddenly begin speaking in foreign languages. Luke specifically lists fifteen ethnicities present in the city of Jerusalem in verses 9–11—Parthians and Medes and so forth. The list does not give strictly nations nor linguistic groups but appears to use terms that highlight key communities of Jews within the Diaspora. There are Jews from all over the Roman world in Jerusalem that day. From this diverse crowd, the first 3,000 people are added to the church following Peter’s sermon. Although the individuals in this crowd are either Jews or Jewish proselytes, the NT church was multiethnic from the beginning.

Now, I will readily admit that this event is not like the others that we will look at this morning. The church did not take steps to remove ethnic barriers; God did. God overrode the language barrier in a miraculous way. I included it in our list this morning because I want us to realize that the church was ethnically integrated from day one.

Transition:

Next, we’ll look at the first significant problem that the NT church faces. This problem had an ethnic component. This is the problem of …

B. The Hellenistic Widows – Acts 6

In Acts 6:1–6, an issue arises with the Hellenistic widows in the Jerusalem church. The Hellenistic Jews, who were originally from countries outside of Palestine and speak Greek, complain that their widows are being neglected in the daily distribution of relief money by the Palestinian Jews, who speak Hebrew and observe the customs of Judaism. The issue is brought to the Apostles who lead the church to designate a group of seven men to oversee the daily task. All the men selected have Greek names, suggesting that they might be part of the Hellenist group. The Apostles’ goal is to preserve unity rather than see the church fracture along ethnic lines. They also did not split along generational lines where ethnicity was most pronounced in the widows. They worked through the language and generational issues to remain united.

Transition:

When we come to Acts 8, the early church is forced by persecution to scatter, leaving Jerusalem. Philip, one of the men selected in Acts 6, goes to Samaria in Acts 8.

C. Philip in Samaria – Acts 8

Now Jews, remember, did not regularly interact with Samaritans. Samaritans were considered ethnically distinct from Jews. In practice, the Jews put the Samaritans on a level with the Gentiles. Philip, however, is said in verse 5 of Acts 8 to have proclaimed Christ to them. He is aware that the gospel is intended for others than Jews only. Samaritans, who are, using the language of one commentator, “halfway between Jews and Gentiles,” are now included in the NT church. Still, the church clearly crossed ethnic lines as it grew.

Transition:

The next major ethnic expansion of the NT church takes place in Caesarea and involves a full-fledged Gentile: Cornelius, a Roman centurion.

D. Peter at Cornelius’ House – Acts 10

In Acts 10:2 Cornelius is described as a “devout man and one who feared God.” In other words, He likely attended synagogue worship, acknowledged the God of Israel, and complied with some Jewish customs while remaining uncircumcised and therefore not a full proselyte of Judaism. Luke provides an extensive record of how, through Peter’s vision on a rooftop and then his subsequent experience in Cornelius’ house, God demonstrates that the gospel of Jesus Christ is for Gentiles as well as Jews. This is another significant change for the early church. Peter reports these startling events to the church in Jerusalem and the church in Jerusalem, in turn, recognizes that Gentiles have equal standing in salvation. The church has crossed the most significant ethnic lines of that day.

Transition:

From the events in Cornelius’ house, Luke quickly moves on to the city of Antioch.

E. The Church at Antioch – Acts 11

In Antioch, disciples preach about the Lord Jesus to the diverse Gentile, Greek-speaking population of Antioch. These were not ethnically Jewish or proselytes. According to verse 21, “a large number” believe. Word of these events makes its way to the church in Jerusalem, causing the Apostles and leaders there to send Barnabas to Antioch to investigate. Barnabas finds a rapidly growing church in need of leadership, so he seeks out Saul to aid him. The two spend the next year strengthening this ministry.

Significantly, verse 26 records that in Antioch the name “Christians” is first applied to believers. Most likely this name was coined by outsiders. The church in Antioch was so integrated ethnically that the people there didn’t have a pre-existing way to describe it. Ethnic distinctions had become secondary to Christ, so the people of the city called them “Christians.”

Transition:

I am going to skip over Paul’s first missionary journey when he and Barnabas were sent out by the church in Antioch to reach new regions with the gospel of Jesus Christ. They certainly faced ethnic challenges, such as language issues on that trip, but we can’t look at everything this morning. I do want to pause briefly, though, and think about …

F. The Jerusalem Council – Acts 15

This is after Paul’s first missionary journey and so there are possibly more Gentile believers in the church overall than Jewish believers. Fear of the rapid change is evident; Paul’s policy of preaching directly to pagans disturbs many Jewish Christians of the Jerusalem church The issue comes to a head so Paul and Barnabas soon travel to Jerusalem to address the question whether Gentiles can be Christians without following the Jewish practices of circumcision and keeping the Mosaic Law. I wish that we had time to look at this chapter more fully as the council in Jerusalem makes two clear statements: 1) circumcision and adherence to Jewish practice are not necessary for salvation and 2) Gentile Christians are to abstain from certain practices that will offend Jews. In other words, the collective church worked to generate harmony and integration rather than division across ethnic lines. They united around the message of salvation in Jesus Christ.

Transition:

I am going to skip Paul’s next two missionary journeys now to go to his arrest near the end of Acts.

G. Paul’s Arrest – Acts 21

Paul has arrived in Jerusalem to bring funds that he had collected from the largely Gentile churches that he had planted over his travels to the church in Jerusalem. This whole collection that Paul had taken up and brought to Jerusalem was designed to generate ethnic integration and unity overall in the church. While in Jerusalem, Paul is told that many of the Jews in the church have been told that he teaches Jews living among Gentiles to forsake the Mosaic Law by ignoring customs and not circumcising children. This is certainly not the case, but the fear generated among the Jewish Christians by all the changes that have swept the church is real. Ultimately, Paul is arrested by Roman soldiers when attacked by a crowd in the temple courts after “Jews from Asia” accuse him of bringing Gentiles beyond the barrier separating the Court of the Gentiles from the courts reserved for Jews alone.

The circumstances leading to Paul’s arrest demonstrate that diverse ethnicities within the early church generated significant challenges. Yet none of the challenges caused the apostles or any leaders in the early church to deviate from pursuing ethnic integration. In fact, Acts closes in chapter 28 with Paul under house arrest in Rome, obviously still offering the gospel to Jew and Gentile alike.

As one commentator says, “Acts shows how the Christian movement … expanded from its Palestinian origins to the heart of the gentile world.” It also shows how it went from a nearly 100 percent Jewish church to a mixed church to a majority Gentile church. Along the way, there is nothing to suggest that the Apostles or early church leaders proposed or expected local churches to separate by ethnicities. Rather, there are several indications that at the local level individuals from various ethnicities formed single assemblies. Every time the church encountered a potential ethnic barrier, actions were taken to create or maintain a united church. Geographical distance created the only natural divisions in the early church. Even then, a remarkable display of cooperation occurred whenever members of different local churches interacted.

Application

Often, it was the very integration across ethnic lines that lead to the issues that Luke records in Acts. There were misunderstandings created by language, generational differences, and fear. The very same barriers that we will face integrating ethnicities into our church in Sterling Heights in 2020. Yet, if we are going to remain faithful to the pattern of the NT, we must pursue such integration. We must reach out to those who are different from us because we recognize that they too are image-bearers. We must reach out to those who are different from us because our Savior died for them as well as us. We must reach out to those who are different from us because we want more worshippers of our glorious God.

We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers.

Transition from body to conclusion:

We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers.

CONCLUSION

Many of the things that are most worth doing, things that we will feel most satisfied in doing, are difficult. Daniel discovered that as he endured the challenges of basic training. We can discover that in our church as we break down ethnic barriers so that our glorious God is worshipped by more image-bearers.

Be prepared. You will encounter barriers as you reach out to your neighbors. You will encounter language issues, generational differences, and fear. Christ can overcome each of these through the power of the gospel.

Be aware. You can create barriers through your actions in our church. The barriers come naturally. You can allow language, generational differences, and fear to become a barrier between you and someone of different ethnicity. Breaking down these barriers is done through dependence on the supernatural work of the Holy Spirit combined with determined efforts to remain faithful to the pattern that we have seen in Acts this morning. If you have a heart to break down ethnic barriers, God will help you do so as you show the love of Christ to others around you.

We should break down ethnic barriers so that our glorious God is worshipped by more image-bearers.