Portraits Of Visible Minorities In The Church Theology Religion Essay Example

Muslims accounted for about 15% of immigrants in the 1990s, leading to a growth rate of 129%. Similarly, Hindus experienced an increase of around 89%, while Sikhs and Buddhists both grew by approximately 84%.

The changes in denominational affiliation can be explained by three factors: (a) the aging population of Roman Catholics and Protestants, (b) the decrease in young people identifying with these denominations, and (c) the rise in individuals adopting "non-traditional" religions or claiming to have "No faith".

Nelson Wiseman refers to this period of social change in the Canadian population as the "Global Wave", which encompasses various cultural, ethnic, geographic, and ideological shifts that have occurred over the past 40-60 years.

From 1961 to the 1990s, there has been a decline in the proportion of Protestant immigrants coming to Canada from four out of ten to one out of ten. The decline is less pronounced within the Catholic denomination, going from four out of ten to approximately two out of ten.

In Canada, the belief that immigration and social ideas solely come from Europe and North America is diminishing. The Anglican Communion has faced controversy regarding the inclusion of visible minorities in the Church. Divisions have arisen within the Communion due to debates surrounding the ordination of women as priests and bishops, as well as discussions about LGBTQ+ engagement in church life, including blessings and marriages for same-sex couples. These issues were a point of contention during the 2008 Lambert general conference.

Archbishop Jeffry Driver of Adelaide, South Australia, characterizes the gap session within the Anglican Communion as a demonstration of cultural norm discrepancies. To illustrate this point, statistics on Anglican distribution worldwide are provided: Europe (35%),

North America (4%), Latin America and the Caribbean (1%), Africa (48%), Asia (6%), and Oceania (6%) [12]. Consequently, approximately 56% of all Anglicans reside outside of Europe. This trend is further supported by overall organizational data. Analyzing factors such as bishops' residence location, number of global bishoprics, and congregational numbers highlights that about 52-62% of all activities within the Anglican Communion occur in the "developing world." Additionally, a study conducted in 2001 reported that visible minorities accounted for around 5% of Canada's two million self-identified Anglicans.

In the Anglican Church of Canada, there are currently 93,000 visible minorities. Among them, 58,000 are identified as Blacks. The distribution of these minorities is as follows: Black (63%), Chinese (8%), Asian (9%), and Filipino (1%) [14]. In 2001, the percentage of Blacks in the Anglican Church in Canada was approximately 3%. However, due to immigration and globalization, the changing demographics necessitate a response from the Anglican Communion to remain relevant in diverse societies.

The Church's primary goal is to maintain diversity within humanity, regardless of demographic trends. To understand what makes a thriving Christian community, we can turn to Apostle Paul's teachings on church communities. In accordance with Paul, those who have been baptized into Christ have also taken on the identity of Christ. This means that distinctions such as Jew or Greek, slave or free, male or female no longer matter; all are united in Christ Jesus. Furthermore, if one belongs to Christ, they are considered descendants of Abraham and heirs according to God's promise (Gal 3:27-29 NRSV). As an apostle appointed by Jesus after his Resurrection, Paul embraced the responsibility entrusted to him by Jesus.

The NRSV states

that the disciples were instructed to travel and convert people from all states, baptizing them in the name of the Father, Son, and Holy Spirit. They were also to teach these states to follow all of Jesus' commands while offering forgiveness of sins to all nations. These tasks were authorized by the Holy Spirit in Jesus' name (Acts 1:8 NRSV). As disciples, we are called to be an inclusive church that accepts individuals from different races, genders, and social statuses as equal brothers and sisters in Christ Jesus. Bishop Chapman's Charge reflects both the changing ethnic, cultural, and immigration realities of Canadian society as well as the global trend of globalization, immigration, and societal changes over the past 60 years.

Diverseness enables the promotion of reliable Christian individuality, revitalizes the community through new talent, and prepares for inclusivity and growth. This was my decision when I applied to the Doctor of Ministry program in September 2009. My goal was to study how to create a welcoming environment for immigrants in a new church community, encourage equal dialogue between cultural groups, and promote harmony between immigrants and their worship practices while preserving diverse cultures within the Body of Christ. This research remains my passion as I refine my research questions and methodology.

The Research Questions

As mainline churches seek reinvention, several questions arise: How can Canadian Churches attract Black individuals who are part of growing visible minority groups? What changes should be made in church structure, administration, civil order, worship practices, regulations, roles, and other aspects to address these needs? In the Anglican Diocese of Ottawa, we aim to understand the values, spirituality, and cultural practices of both the

Black immigrant population and non-Black population. By examining similarities and differences between these groups, we hope to gain insight into creating a more welcoming Church.Our aim is to explore how Scripture can guide the Church in welcoming and including "aliens in your midst" (referring to Blacks). We also seek to find ways for both Blacks and non-Blacks to appreciate and respect each other's cultures, values, traditions (including spirituality/religiousness and Scriptural beliefs), while addressing any barriers that may exist. Furthermore, we want to evaluate effective strategies for evangelizing the Black immigrant population outside of the Church. Respondents will be able to complete the survey securely online through a provided platform during enrollment.

Participants must complete the online study from March to October 2013. The regular Sunday Service typically has an attendance of 30 to 250 individuals. It is expected that we will receive 250-400 completed questionnaires, assuming a response rate of 5-10%.

The Influence on Cognitive Growth

Culture is made up of interconnected meanings formed through individual actions within their original community and encounters with diverse cultural communities.

Culture seeks meaning and interpretation, which is inherent in symbols. These symbols possess cognitive, emotive, and directive significance. The interaction between cognitive understanding and emotional response prompts action. This research aims to assess the expected actions of individuals and communities to uncover their cultural values and traditions. The study aims to understand the similarities and differences between African immigrant and non-African populations in Canadian churches. By doing so, both groups can recognize commonalities while addressing and reducing the inhibiting effects of their differences. The results of this study will have broad applications in Canadian churches, challenging both clergy and laity to consider

strategic changes in various areas of church ministry such as pastoral care, preaching, worship, religious education, and interfaith dialogue.

Contextual Models of Theology

Stephen Bevans [20] has introduced six theoretical approaches that aid in describing the context of developing practical divinity.

Among the six theoretical accounts considered by Bevans, the translational theoretical account and the anthropological theoretical account offer the best description of my survey's context, despite having opposing positions and definitions. [ 21 ] According to Bevans, the translational theoretical account relies on Scripture as the primary text for interpreting all contexts. Under this approach, the local culture is understood through the lens of Scripture. Bevans describes Scripture and tradition as the essential components [ 22 ] of the translational theoretical account, while values, culture, and social change are deemed less important and are considered to be secondary tools for understanding culture. [ 23 ] It is through Scripture and tradition that experience, culture, and the social environment are informed. The translational theoretical account is commonly employed by pastoral practitioners and theologians as it allows for the use of preconceived (often Western) church traditions or concepts to analyze a situation, rather than seeking understanding within the local tradition.Although the translational theoretical account is useful for quickly interpreting and addressing local community observations in the short term, it fails to fully capture the context. This is because the model assumes that culture can be easily understood and decoded without deeper reflection on the local circumstances. However, this is often not the case, as comprehending local culture necessitates prolonged observation, reading, and re-interpretation.

Furthermore, the correlation between the "chaff" and the "meats" may

have more significance than originally assumed, thus making elements such as civilization, values, and societal alteration equally important as the "meat" in depicting the local context.

[24]

The anthropological model, in contrast to the translational model, focuses on individual and communal human experiences in the form of culture, societal location, and societal alteration as its primary starting points. This model is driven by social science and anthropology. The individual experience within the local context serves as the foundation for presenting God's disclosure. It is individuals and groups who define culture, and these cultural experiences subsequently shape their faith.

The anthropologist or theologian acts as a listener and observer to understand God's message in the local context. According to Schreiter's book "Constructing Local Theologies," this approach is part of contextual theories. These theories consist of two general approaches: the ethnographic approach, which identifies cultural activities, and the liberation approach, which addresses oppression and societal change[25]. The anthropological/contextual approach has drawbacks: it takes time to gather cultural information, it may overlook environmental social concerns while preserving local identities, and it can overly focus on the cultural dimension, marginalizing the gospel message[26]. Nonetheless, Gerald A. Arbuckle argues that this anthropological model is preferred in the postmodern world of diversity.

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Arbuckle believes that the anthropological theoretical model represents the ideas expressed in the Vatican II documents Gaudium et Specs, which promotes the exploration of local cultures as a hermeneutical lens for interpreting the Bible.

[ 28 ]

Gaudium et Specs discusses the concept of "plurality of civilizations," encompassing both religious and experiential human experiences. It recognizes that

civilization has historical and social dimensions and that the term "civilization" often has sociological and ethnological implications.

[ 29 ]

Both the translational and anthropological/contextual theoretical models contribute to defining the content and goals of my research, despite being opposite in meaning. They are interconnected and interdependent.

To comprehend the Black civilization and the development of a Black divinity, one must acknowledge the significance of the Black experiences, which are characterized by their own images, symbols, thoughts, values, spirituality, and beliefs. While Black individuals primarily identify as Christians and desire full participation in all aspects of the current Western model of the Canadian Church, they also want to express their own culture and self-identity, which may differ from the Western norm. The objective is to establish a correlation between these two models, offering realistic, interactive, and implementable options for the advancement of all members in the Church. Eric Rust proposes integrating an excusatory (translational) model with a layman (anthropological) model. This extended excusatory model includes a dialogue with both secular culture and the believing community. [30] Rust's proposed model [31] combines elements of translation and anthropology to facilitate understanding and engagement between different cultural perspectives within the Church.

Larry Gregg presents three key aspects of Rust's correlation model of contextual divinity: (a) The Gospel of God in Jesus Christ places emphasis on Christian revelation as the standard; (b) Human experience and response are fundamental; and (c) There exists a correlation between the message of Scripture and experiential understanding (Gregg, 32).

Regarding the definition of concepts related to culture, Geertz argues that culture is not an experimental science that can be transformed into law, but

rather it is interpretative, always seeking meaning (Geertz, 33). Both Geertz and Arbuckle assert that symbols inherently carry meaning (Arbuckle, 34). Culture is shaped by one's individual circumstances, activated by the symbols they carry, and influenced by myths, narratives, and rituals, as defined by Arbuckle in his postmodern interpretation.

Arbuckle further defines three essential qualities of symbols within culture: cognitive significance, emotional connection to the heart, and directive effect on action (Arbuckle, 35). The interplay between cognitive understanding and heartfelt emotions leads individuals to take action.Arbuckle suggests that symbols have a deeper meaning than words alone can convey. Some meanings of symbols may not be easily understood or explored, as they reside deep within people's minds. The interpretations we give to symbols are unique to us and may not align with the intended meaning of those who created them. This subjectivity introduces the possibility of ambiguity and inaccuracy in our understanding. Symbols arise because they meet the subjective needs and life experiences of individuals. If divine elements and religious rituals do not fulfill these needs, they become irrelevant. Arbuckle's definition and description of symbol characteristics align with Geertz's ideas. New concepts become outdated over time and require ongoing evaluation and adjustments. [ 36 ]

Edward Farley [37] defines these symbols as "deep symbols" or "words of power," which encompass normativity, captivation, fallibility (relativity and corruptibility), and location. In communities, there are deep symbols that have normative significance in their history, representing conventional properties and the connection to God's land (e.g., the commandments).[38] These normative words of power hold importance because they possess an enchanting quality, they are embedded in our perception of

the mysteries of all things and the human existence.[39] Examples of such words include agape and love.

Deep symbols are fallible because they originate from the community of trusters and reflect their evolving norms and values. They can be likened to the master narrative and worldview of a particular location and its people.

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These changes are influenced by historical trends and experiences, making them subject to modification. When these influential words remain stagnant, they become corrupted as society progresses over time.

To illustrate, words like tradition, redemption and responsibility represent ideals or values that can become idols if not subject to examination and change. Additionally, a community positions itself within a historical context, from traditional to modern to the "rise of the post-modern." In order to respond to the ever-changing world-view, a community must understand its cultural tendencies. As members of the Church, we are called to express our profound symbols through powerful words, while actively and critically reassessing their significance and relevance and discarding outdated elements. Therefore, we are both called to reclaim and proclaim our powerful words and to evaluate and reconsider them.

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The processes of rediscovering and reevaluating our own local culture enable us to engage in renewed conversations with those outside the community. Identifying these cultural tendencies and critically reassessing them are the fundamental aims of this research project.

The Canadian Church is called to cooperate in designating deep symbols in the local parish without exclusively enforcing historical traditions. One must not have a knee-jerk or defensive reaction to new thoughts in order for hope to emerge. By deconstructing thoughts, one can uncover concealed motions and suppressed resistances in

texts, preventing them from having a fixed significance. Furthermore, the oppressive nature of establishments can be revealed by delving into their deep strata. It is important to include diverse practices and social changes, such as liberation divinity, political divinity, and Afro-American divinity.

And divinities of India, Korea, the Philippines, and of class Latin America. [ 42 ] Hope is rooted in the life of a community instead than in the person since single hope will be given to be subjected to "alterations in a individual 's belief system" and diminishes the communal signifier of hope. [ 43 ] Although communities are besides in clip, they create better ways of keeping their yesteryear. Communities are besides more flexible in traveling into and typifying their hereafter. Farley says that: "The symbols, narrations, and ethos of the community are ever already at that place in the community 's tradition, its ways of holding the past, its ethos, and its messianic hope.

The paradoxes and mentions of hope are not invented by individuals but are already present in the memory, establishments, and symbols of the community. [44] As civilizations change, so do these "deep symbols." This is the reality in the postmodern society we live in. In post-modernity, the expression of our "deep symbols" is a way to reclaim our establishments and societal constructions. Despite tensions between diehards, modernists, and postmodernists, Farley suggests that these deep symbols should be acknowledged and embraced, especially within our churches.

Furthermore, we are to reconsider our deep symbols as 'words of power '

[ 45 ]

and as `` values by which a community understands itself, from which to

take purpose, and to which it entreaties as canons of cultural unfavorable judgment. ''

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In the midst of a diverse society, there is hope that the complexities of life will be mediated as we move into the future.

Myths

Myths are `` narrative symbols. '' Myths, by definition, are: `` value-impregnated beliefs or stories that bind people together at the deepest level of their group life, and that they live by and for ; ... Myths inspiringly and emotionally tell people who they are, what is good and bad, and how they are to shape themselves and maintain their sense of unique identity in the world.

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Myths are not solely historical events (although they may be based on them), but they undoubtedly reflect "the beliefs and values of a civilization."

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Therefore, culture is a system of meanings represented by symbols. These symbols are myths that embody values contained in beliefs and narratives. Culture is a complex concept that includes various elements from different countries, such as art, norms, values, rules, roles, myths, customs, beliefs, rituals, and symbols. All of these elements combine to portray an image of our identity. Additionally, individuals are influenced by others and their surrounding environment.

The text discusses the connection between internal and external experiences, which collectively define a person's cultural identity over time and space. The focus of the chapter is on operationalizing values and spirituality/religious practices. The chapter concludes with a theoretical model for interpreting Scripture.

Values

In his book Sexuality in the

Snow, Michael Adams argues that understanding the values of the Canadian population is more important than relying solely on demographic characteristics to understand their behavior and views.

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Adams states that not all old men are grumpy and not all girls only want to have fun.

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In other words, individuals born in different decades may share similar opinions, behavior, and values.

Demographic statistics alone cannot fully capture the generational shifts in values within Canadian society. According to Adams, there is a consistent trend towards "flexibility and openness to diversity" in our society. This trend is evident in the diversity of our cultures and the harmonious coexistence among different races and ethnic groups. Canadians continue to demonstrate a welcoming attitude towards immigration.

Today, 20-40% of Canadians have either foreign-born individuals or immigrant parents living in Canada. This diversity is also evident in family units, which consist of interracial, intercultural, and interreligious marriages and other diverse relationships. Adams' ideas align with Geertz's depiction of culture as a deeply ingrained phenomenon that cannot be sufficiently described or comprehended. Culture encompasses several intriguing variables, some known while others remain undisclosed or challenging to fully define. Consequently, the process of defining culture in any given context will continually evolve, constantly changing and never remaining stagnant.

According to Michael Adams, the concept of household values has transformed in a more diverse post-modern society, even with the influx of immigrants. Nowadays, it is common to find a variety of cultures and cultural groups who share the same space and "new" common cultural identity. Canadians define themselves through their values, personal preferences, and

life choices. They are less hierarchical and encourage individual expression.

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Adams argues that solely looking at demographics cannot fully explain Canadian social trends. Instead, one must consider individual values as additional elements in comprehending the human condition.

Nordby makes a similar decision [52] and argues that values, unlike beliefs, are the main drivers of intercultural communication. Nordby examines the issue of communication from a philosophical and linguistic standpoint. To effectively convey ideas, one must understand the dynamics of individual values and cultures. Nordby's question is how language can be used to successfully convey an idea when people have different frameworks and cultural orientations. He answers this question with the "modern philosophy of language," which aims to understand the challenges of cross-cultural communication. Nordby emphasizes the importance of considering the personal identities of each cultural group, shaped by their values rather than beliefs and logical reasoning about truths [53]. Nordby presents three interpretations of values.

First, the text discusses properties that are attributed to actions considered ethically good or incorrect, such as donating money to charities. Second, it mentions concepts that people believe in, such as justness, democracy, equity, and equality. Third, it highlights personal values, like the enjoyment of activities such as skiing that reflect a value for physical activity. According to Nordby, culture evolves by incorporating both the historical past and present influences to shape new civilizations. Building a new future requires challenging the past and embracing new cultural influences. Ultimately, culture is a complex interplay of borrowed, interpreted, and reinterpreted elements.

It is individuals and groups that collectively determine culture within a societal framework, thus giving meaning to the environment and

social structure in which humans exist. T.J. Gorringe explains that, in his research, he will use the concept of values (both individual and group) as the basis for understanding the cultural aspects of the study population.

Theory and operationalization of the individual values model

Despite the difficulty of precisely defining societal, cultural, and religious values, recent studies have presented theoretical approaches to tackle this challenge.