Racial Diversity in the Summit Church// 2013
I have dreamed of a church were God is glorified through the
multiplicity of races; a church were the gospel was SO LARGE that
other distinctions faded in importance.
I’m going to take as my starting point the assumption that racism is
stupid; that we are ashamed of and repudiate any and all forms of
racism in our past. That there is only one race—human; one
common problem—sin; one solution—the blood of Jesus. That
means that objection to things like interracial marriage represents a
severe anthropological and theological misunderstanding.
Perhaps I should not assume that as a starting point, and a case
would be made that many are not fully there yet, but I think we need
to move the discussion beyond shame over our past and toward
integration in our future.
So, my talk: Explain what I see as the “why;” reflect a little on what I
see as the challenges; and offer a few meager suggestions on the way
ahead.
I. Why Racial Integration in the Church Is Important:
1. One of the primary plotlines of the Bible is bringing glory
to God by bringing back together various races in one
common salvation.
o The Bible starts with one family (Gen 12)and moves
to Rev 5, people of all families united
o Stopping points along the way: Acts 2: Pentecost was
intentionally multicultural
o New Testament writers like Mark frequently referred to
Jesus’ vision of the church as multi-cultural, “My house
shall be a house of prayer for all nations.” (Mark 11:18)
o Verses like: Eph 3:10, “The mystery that God has made
known in the church that manifested his wisdom was
that Gentiles are fellow heir, members of the same body,
partakers of the promise.”
o Acts 11: Luke takes care to point that out the leadership
of the Antioch church was multi-cultural.
 Paul and Barnabas were Hellenistic Jews
 Manaen was from Herod’s household
 Lucius (means “black,” Niger) was from North
Africa and Simeon was a black African.
 In a context where most of the people were
Jewish. This was intentional.
 This was the first group to be called “Christians”
(not races).
 And it was from Antioch the gospel went
throughout the world.
The authors of United by Faith: the Multiracial Congregation as
an Answer to the Problem of Race (2003) say that a benchmark
for American churches that no racial group should be more
than 80% of the congregation.
 Only 7.5% of denominations fit this, and 5.5% of
congregations.
 Not sure what our number is, but we don’t fit that yet.
2. The Evangelistic Power of a Multi-racial church is crucial
for this day and age
 In our day, a unity among the races speaks. A group of
white people listening to a great music and an entertaining
speaker is not the manifest wisdom of God. Hollywood does
that all the time. But when you have a group of people
who have little in common but a common love for Jesus and
experience of grace—that speaks to the world.
 Bill Hybels to me, regretting his employment of the
homogenous principle in building Willow Creek: “The
corporate witness of a racially united church in America
would be more evangelistically effective than a numbers
surge at any one congregation (like Willow).”
II. Particular Challenges to Racial Integration:

Cultural preferences run deep
o The great white myth: when we repented of our racism
all the blacks would come rushing back into our
churches thanking their lucky stars we let them come
back to our churches.
o An article entitled “Seeing Around Corners” appeared in
the Atlantic just earlier this year1 by Jonathan Rauch:
Individuals who prefer mixed neighborhoods still, when
they were in those neighborhoods, gravitated toward
the neighbors that were their color. Racial integration
has worked better as a theory than in practice
o (UNC student to me who complained about our
church not being diverse enough, and then later that
our church was too demonstrative in worship)
o Some changes make it more difficult to reach lost white
people.
 (I’ll come back to this more later)… but when we
expand our style to accommodate more “black”
forms of worship, some white people, particular
unsaved ones, get uncomfortable. From an
African-American: “You white people, as soon as
you get done with a song you are re-capo-ing
that guitar as fast as you can to get to the next
song… us black people, we need to linger.” That
is valid. But when we give space to linger,
middle-aged white business professionals who
are lost get very uncomfortable with the
“emotionalism,” and that is also valid.
 We can't expect lost people to be mature before
we reach them.
o Some say that cultural preference is not a bad thing.
 Eugene Rivers III, a black Boston preacher in the
mid-90’s, rather famously challenged Martin
Luther King on his call for integrated society and
worship, claiming that that King’s vision of

Other challenges…more obvious3
2
3
1
11/12/12
society was shaped more by secular utopian
theories than a biblical concern for the poor and
the marginalized. Rivers said that it was doomed
to fail because it was insufficiently Bible-based.2
He said that we can reach people easier and
worship more freely if the cultures remain
content to stay separated.
 I disagree because of Revelation 5, but Rivers’
insights still ought to be considered. Lost people
respond better to those speaking to them out of
their culture, and this includes white people. The
answer has to be some kind of balance.
Politics (and I say this w/o verdict)
o Black people feel like whites are insensitive to the
privileged position they enjoy as a part of the majority
culture, blind to systemic racism in America, insensitive
to the social needs of black Americans and
unappreciative of the gains they have made. They feel
like many white people merely vote to keep in power a
system that favors them.
o Many white people feel like the Democratic party
panders to black people and exploits them and keeps
them in dependent on the government so they can keep
their vote. They can't understand how black people
ignore abortion and gay marriage and align themselves
with a party so decidedly anti-God in its charter.
o Not trying to answer that here, but this discussion
needs to happen. This is an opportunity for evangelical
churches to lead in civil public discourse.
 I told many at our church, on both sides, that
politics is “too important” to them.
http://www.christianitytoday.com/ct/1996/february5/6t2014.html?paging=off
From United by Faith: the Multiracial Congregation as an Answer to
the Problem of Race (2003) by Michael Emerson, et al.


In some areas, only one racial group exists. No one talks about
integration of Arab peoples here. Black, Hispanic, Korean.
Translation issues; first-generation immigrant groups
III. How We Might Pursue Racial Integration (a few meager
suggestions from a very white guy)4
1. Elevate the 3rd race:5
 Paul said to the Jew he “became a Jew.” How could that be?
He was a Jew. Even his Jewness was so “light” to him he could
take it on and off like a garment. His “3rd race” (“in Christ”)
was weightier to him than his ethnicity. Whites can never cease
to be white, and there is nothing wrong with fitting most
naturally in white culture… but our identity in Christ should be
weightier than our white American ethnic identity and thus
make unity in the church possible because it is a unity that goes
deeper than cultural styles and preferences. This puts on
display the “manifest wisdom of God,” i.e. the reality of the
gospel (Eph 3:10).
2. It’s not just the music. Two myths: A. There is a universal music
everyone enjoys myth. B. The musical buffet myth. Want black people in
your church? Play gospel music. Want Latinos? Play salsa music. Not
only does this reinforce the differences between us, it also nearly never
works. Music matters, but many other things on this matter much more.6
3. It is the music
 There are some who feel that those who are not expressive in
worship are not connecting their posture to their hearts and not
giving God what he is due or not showing God's worth to a
watching world. And to that concern I say "Valid."
 There are some who feel like aggressively "charismatic" worship
leaders play on emotion, building crowd dynamics, and then
unjustifiably labeling that “the Spirit.” And to that I say, "Valid."
(Loud music, shouting, and charismatic leadership can get a crowd
worked up regardless of the subject matter. Unbelievers
particularly are very skeptical of emotional moments they see as
contrived, especially when you label it, "God.")
4
Marti and Yancey contradict at several points.
I first heard this from D.A. Carson at the Gospel Coalition.
6 This from Gerardo Marti, who served at multiracial church in LA in an article he wrote for
Calvin College. http://worship.calvin.edu/resources/resource-library/gerardo-marti-onsuccessful-multicultural-churches/. From
5

What is wrong is for either side to declare the other’s concerns to
be invalid. We must therefore go forward with the sensitivity to
both, knowing that, in general, we need to grow at the Summit in
our expressiveness in worship, especially if we are going to reach
people from other cultures; and we also need to be aware, that
outsiders, particularly unbelievers, are very sensitive to what we
call “Spirit moments” in worship that are little more than group
hysteria. Such group hysteria can be fun for us, but it makes
unbelievers feel uncomfortable, something Paul warned against in
1 Cor 14. Thus, we want to be exuberant in worship and to put the
glory of God on display, engaging with God directly as we worship,
but we also have to be sensitive to do things decently and in order,
which means sometimes reining in our emotions as an act of
deference to those we are trying to reach.
4. Let’s pursue not marbles nor a melting pot but a pot of beef stew


“Bag of Marbles” analogy.
o Each marble retains its unique color, but is placed in
close proximity to marbles of various other colors.
o Better than nothing, but the “Bag of Marbles” approach
still tends towards isolation and does not adequately
protect against ethnocentrism. The cultural differences,
represented by the color of each marble, can never be
changed, praised, or challenged. If you are a red marble
and I am a blue marble, the best we can do is recognize
that we are different.
“Melting Pot” analogy.
o American experiment. Various elements, distinct in
themselves, are combined into one pot and melted
together until a new mixture is produced. Or, to slightly
shift the analogy, it’s as if various colors of paint were
mixed together, forming a blended color.
o The problem is that in this situation the distinctive
glories of each element are lost. When you mix a lot of
paint colors together, you do not produce a more
magnificent color, but a more boring one—usually
beige or brown or dull gray. The same is true of people:
the distinctions in our ethnicities and cultures cannot
and should not be erased in favor of some blended
“Christian” culture.


“Beef Stew” analogy.
o Each of us is a component of this stew—beef, carrots,
onions, broth. And while each culture is distinct, when
combined together the various ingredients season each
other. Together they taste better than they would
separately.
In the end, we have to keep in mind that we are not marbles or
cooking ingredients. Even the best analogy will break down.
But however we talk about racial integration, we should be
careful to use imagery that reminds people that all ethnicities
need Christ’s redemption, and that all of us need to value and
learn from what Christ is doing among those of other cultures.
5. We must pursue diverse leadership – Racially diverse congregations
always have racially diverse leadership.7
 I have been told: You must get over tokenism. E.g. Me at WOCC.
Affirmation.
 Tokenism is when you either a) put an unqualified person in a
position of leadership simply because of their skin color; or b)
when you (as part of the majority race) have no intention of
actually giving away authority but simply want a face up front to
make it look like you are.
6. We need a goal larger than merely multiracial-ness.– “Multiracial-ness”
can’t be the primary goal of the church. Gospel proclamation and gospelglorification is.
 For many, multi-racial diversification has taken on too much weight;
the tell-tale sign of whether a church is good or not. I would remind
you of the definition of idolatry: when a good thing takes on too
much weight. Multi-racial diversification is ONE OF the things we
pursue at our church, but it would be unwise to do undue damage to
other parts of our church to accomplish that. (Examples—putting
someone unqualified into leadership just because they are of a
different race; pursuing music that the church and it’s target audience
isn’t quite ready for and creates a barrier to the gospel.
 This next one ties in very tightly to that one.
7. Multiracial-ness is a fruit of the gospel, not the gospel itself.
 These can never be confused!
8. We must begin with the assumption that racism is in all of us
7
5 of these last 6 from One Body, One Spirit Principles of Successful Multiracial Churches,
by George
Yancey.http://enrichmentjournal.ag.org/200703/200703_066_sb_SevenPrinciples.cfm

9.
10.
11.
12.
Each us have inherent racism ranging from a) preferences to
which we give too much weight to b) actual racism (despising
other races)
 John Owen: “the seed of every sin is in every heart.”
 Not admitting this leads merely to blindness. 1 John 1:8
 We need to acknowledge it and posture ourselves in repentance
about it. Luther: all of a Christian’s life is one of repentance.
Humility is necessary on all sides
 We have to be willing to listen and learn. Quick to hear; slow to
speak.
We must be willing to adapt – Obviously, a white congregation is
going to have to change things if it expects others to join. This might,
for instance, include incorporating some Spanish into the service.
 This next one is quite simple but it’s importance cannot be
overstated.
We need to employ basic people skills – The skills needed are patience
and the ability to navigate conflict.
 Listen more than talk
 Blacks feel like they must adapt more than whites. Most feel like
whites would not submit to black leadership. I don’t think this is
true. Many white churches would be thrilled with a black pastor
so long as he does things in ways that were mostly comfortable
with him. Most whites simply don’t see the need to foray into
black churches.
We should always extend the “benefit of the doubt” to each other.
 This is something we hammer with our staff. Assume the best about
others’ intentions until they prove they have bad ones.
 If you assume people are against you, you will find evidence of it
everywhere. If you assume the best about their intentions, then you
will find less to be offended by.
o You will not wrongly assume blame. Ex. Me giving change
to girl at fast food place who thought I wouldn’t touch her
because she was black when I was simply trying to put the
change down.
o Eventually you will change their perceptions if they are
negative. The Bible says, “Love covers a multitude of sins.”
o It’s just a better, more Christlike way to be that leads to more
change in people than reading in bad motives to every
encounter and trying to eliminate every instance of political
incorrectness. Assume the best about others and rise above
it. (E.g. Objecting to the term “minority.” Raudel: it’s a
statement of mathematical fact—look at the census!”
o Raudel: If I am secure in who I am in Christ, I am not as
offended by everyone who might think less of me and I
won’t be as sensitive.
 On our panel (Peter Park, Raudel, Chris Green and me) someone
asked where each had experienced racism at our church. They had a
difficult time coming up with examples. Some in the audience were
offended because they saw evidence everywhere. “It’s just in how
they look at me.” The difference? These 4 have learned to give the
benefit of the doubt. Not only are they happier, they have risen above
the sin of racism in all of our hearts and called us all up to a higher
level. The way of these 3 pastors is BETTER than your way of
calling out every politically incorrect infraction.
13. Certain evangelicals should be open to this as a “calling.”
 Like a call to missions.
 Though it should be important to every Christian, that it is a calling
should indicate it is not to be the focus for EVERY Christian. Not
every Christian is called to focus on everything. But we need more
white evangelicals being sensitive to this one.
 We’ll go 10,000 miles away but not across the street.
14. We need intentionality on all levels – Few churches become multiracial
without trying to be.
 Thus, we must intentionally form relationships. All the articles I read
say this.
 Those in our churches from other races who have entered mostly
white churches are “pioneers” and should be celebrated!
15. We are in a kairos moment regarding race –
 I do believe this a “kairos” moment for evangelicals. Racial
harmonization sentimentally presented in movies is not accurate.
 We have a chance to demonstrate real, amazing unity. It should not
displace, but complement, our focus on missions and evangelism.
PANEL QUESTIONS:
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Where do you see racism at work in each of you?
What do you think are the most important things for the
majority culture to be aware of?
What are examples of things people say that are
unintentionally offensive or hurtful?
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
What flaws in thinking, or unrealistic expectations, do those in
the "minority" (How much adaptability should minorities
expect in American culture?)
Are we ok with our kids all marrying each other?