First published in Christianity magazine - December 2008
Greenford Baptist Church, on the borders of Southall in West London, is typical of many churches challenged by the cultural shift in society over the years.
A crucial, and painful, turning point in its history occurred two years after pastor David Wise took over at GBC – described at that time as ‘a conservative church that’s not going to change.’
He invited two young Caribbean men to a specially called leadership meeting to explain to the all-white mainly elderly deacons what it was like to be young and black in the UK – and how it felt to be young and black in Greenford Baptist Church.
The deacons were stunned by their own insensitivity as the men quoted derogatory comments about black people by work colleagues who hastily added, ‘We don’t mean you, of course,’ and comments by church members, including, ‘I don’t see you as a black person but as my brother.’
Both men, who had come to Britain as older children and were black in culture not just in colour, felt their blackness was unwelcome. In society and in church, people felt they were doing them a favour by overlooking it. One woman deacon wept as she realised that although she invited people home to tea every Sunday, she had never invited a black person into her house.
The turmoil caused by the two men’s testimony had far-reaching effects. During the next few years, some members left. No one said it was about race; they said it was ‘changes in the church’ or lamented how much nicer it was ‘the way we were – when we knew everyone.’
According to Kumar Rajagopalan, racial justice advisor to the London Baptist Union, it is fear of such confrontations with their existing flock that holds many church leaders back from genuinely welcoming newcomers from other cultures. ‘On the road to being inclusive, churches will hit periods where it’s quite difficult and people may leave. Many pastors don’t want to risk conflict – but if you face the conflicts the church will grow.’
Other objections from native white members may stem from fear of importing heresy or idolatry along with unfamiliar cultures. ‘There’s an assumption that Western culture is biblical,’ Kumar says, ‘but today it’s mainly Asian and African cultures that uphold the biblical (and traditionally British) values of community, sacrificial hospitality and respect for elders. People say, “multiculturalism is dangerous,” or “they’re in Britain so they should do things our way.”’
British Christians would do well to be wary of idolatry. As soon as we say, ‘our way,’ we have ceased following Jesus who claims to be the Way. In a church of people from similar backgrounds, the ‘us’ in ‘Jesus died for us’ becomes too narrow. The desire for the kingdom to come fades away unless the ‘us’ includes everyone – not as an abstract concept but as people we know. Why would we choose eternal life with people we haven’t chosen to spend time with now?
As Timi Awoniyi, part of today’s GBC leadership team, expresses it, ‘When we get to heaven it won’t be blacks on one side and whites on the other!’
For GBC, that 1989 meeting with the Caribbean men began a deliberate programme of challenge to the church’s conscious and unconscious racism. Pastor David Wise spent three weeks staying with black residents in Soweto, to gain a taste of what life was like for people denied respect by society simply because of their ethnicity. When he returned, he realised ‘how Eurocentric we are.’
He embarked on a part-time MA in biblical interpretation, with emphasis on the difference between the Western method of overlaying the text with ‘scientific’ analysis, and other cultures’ perception of living in and under the Word of God. Within GBC, he began to train leaders, change the leadership structure, the focus and style of sermons, the format and length of services, and the worship style. Potential leaders from all ethnic backgrounds were invited into a demanding 18-month leadership training group and emerged with their own very individual styles of preaching and leading worship.
Kumar Rajagopalan affirms this initiative as one that churches need to pursue. ‘Leadership structures may be exclusive. When churches tell me, “we only appoint on the basis of ability or spiritual calling, not ethnicity,” I ask, “what about training, bringing out people’s potential?”’ He believes multiculturalism is not an optional choice for churches who want to take that route but an essential part of their mission in Jesus Christ.
Katei Kirby of the Afro-Caribbean Evangelical Alliance agrees. ‘It’s a get-out to say, “I don’t look at colour.” We all do. But whoever I look at, I should see God radiating out of them. While it’s fine for churches to focus on what they do well, it’s not okay to choose who they minister to – to say, “we’re here for this ethnic group and not for everyone.” Jesus didn’t do that.
‘It’s different if people choose not to come to your church because the style doesn’t suit them. It’s not a rejection of your church if someone says, “I don’t do liturgy – or dancing in the aisles – so I choose to go to another church,” but it’s wrong if they have to leave because they’re not welcome.’
David Wise makes the point that welcome is only genuine if you allow the newcomers to change the shape of the church family – ‘like welcoming a new son-in-law means changing the shape of a family.’
Many churches have polarised into either ‘black church’ or ‘white church’, mainly because of differences in worship style. Jibs Olubokun, a GBC leadership team member, explains, ‘In black churches the emphasis is on worship with a lot of expressive singing and dancing. White culture respects people’s space and autonomy and avoids being intrusive.’
Timi Awoniyi adds, ‘African worship doesn’t make a division between spiritual and physical: you put your whole body into the worship. Non-whites struggle when the worship is not expressive, and whites struggle when it is, but having homogenous churches is a misconception of what God is like. God is calling me to be a disciple where I am, and part of it is ensuring we are able to build this church up to be of service to this community, as people of different races and colour.’
One pastor of an independent African church claims that homogenous, one-culture, churches are necessary in the UK because the pastoral needs of black people are neglected in white churches that only claim to be multicultural.
‘They might have 80% black members but not one on the church council. There might be one approved way of going about a christening or wedding or funeral, regardless of the person’s background. In sermons, the speaker may use images only understood by people of a certain background. And ministry – for instance, if someone has had a dream or has seen or heard something that is not rational, is the pastor going to tell them it’s their imagination deluding them, or see it as something of spiritual significance? If white churches want to be multicultural, there’s a need for training white pastors in cultural theology.’
Lorraine Adepoju, another GBC leader, concedes that people may feel more comfortable with others of their own culture but believes multicultural church is worth the risk. ‘It can be intimidating for people to come into a church where the culture is unfamiliar. But if we have courage to come together as one church we gain by sharing our gifts and experiences.’
Joining a multicultural rather than a home-culture church may also help people from overseas tackle the difficulties of adjusting to British culture. Rachel Berry, 21, grew up in Singapore with a Chinese mother and English father and the family has just moved to London. ‘I’d heard about English culture – the immorality – but it was still a big shock. Asian people generally are quite conservative. Here, students sleep around and get drunk – like, every night. My first term at college, I found it quite hard, socially.
‘I found comfort in church. GBC is very welcoming and soon after we came there was an international evening, with inclusion of everyone. In Singapore it’s all Chinese people; we were the only half-white family so we were odd. But in GBC everyone’s odd, so we’re normal!’
Nyarai, who came from Zimbabwe in 2003, makes the point that newcomers come not simply expecting to have their needs met but are sent by God with contributions to make: a reminder that in welcoming strangers we may be hosting angels. ‘This church was already multicultural when I came here but now I’ve had to move for work and I have to find another church, and it’s difficult. Some churches may seem dull and not meet your cultural needs but if God wants you there it may be to make other people aware, so you accept his will.’
GBC is unusual, though not unique, in not having one dominant ethnic group. The mix of nationalities is reflected in the flags from over 30 countries, the huge artwork with the name of God in every member’s first language, the different styles of worship – including some songs and prayer in other languages, the different traditions of weddings and other celebrations, and the popular international evenings with their range of food, costumes and entertainments.
Daniela Clapau, who recently married in the church in her own Rumanian tradition, says, ‘I really enjoy listening to how others perceive God and to see how God is so big and has created us all so different. It’s enriching!’
But the mix of cultures also brings problems. If Africans would like the worship to be more expressive, Asians may find it alarmingly overactive! Mehala Vijayakumar, who came from Sri Lanka over 20 years ago, says, ‘GBC is very friendly. But it’s not quiet! At first it was really difficult. But my children and I tried a quiet church here and we didn’t feel welcome; people stayed in their group of friends and didn’t chat to us.’
Angel Philip, a student from India, says, ‘In church in India, people don’t greet and hug each other and there is pin-drop silence! But I’d encourage people, if they find the liveliness strange at first: you can still be quiet in the middle of it.’
Alison Fraser, who is English and has been coming to GBC for 37 years, agrees. ‘I’m a quiet person, but it’s fine to sit down quietly praying – or to dance, or whatever. There’s a sense of freedom. Over the past 20 years the church has become more open to other cultures and ways of worshipping. Some people may have thought, “this is not for me.” People have come and gone and don’t always say why. But the church is much more relaxed and welcoming now. I really feel God’s presence here.’
Most GBC members agree that working to achieve multicultural church is worth braving the misunderstandings and insecurities. Allowing everyone to be themselves and express their different gifts and worship styles means accepting a constant state of change. But GBC’s message to churches that hesitate would be: Go for it – listen and learn from newcomers and risk messing up occasionally and feeling foolish. The rewards are the freedom each person has to be themselves and express their whole identity, and the enjoyment of developing friendships with people from a wide range of backgrounds. ‘You can meet the whole world, without going anywhere!’
They also believe that meeting the challenge of multiculturalism is compulsory: the kingdom of God on earth and a foretaste of John’s vision in Revelations 7:9 – people of every tribe, nation and language worshipping God together. As David Wise describes it, ‘It’s the difference between seeing life in black and white and seeing it in technicolour!’
QUOTES:
Kumar Rajagopalan, regional minister for racial justice, London Baptist Association: ‘Churches must not only cope with diversity but enjoy and celebrate it, as a prophetic example to our nation, because of what Christ can do.’
Katei Kirby, Afro-Caribbean Evangelical Alliance: ‘Church must be inclusive, open, touching the community as an organised place of expression of faith, and welcoming diversity – age, colour, experience - not just in the pew but in leadership.’
Wale Hudson Roberts, Baptist Union: ‘Churches are working towards becoming culturally diverse but many are in need of sustained creative support in their journey. The starting point for all churches is the recognition that regardless of demographics the multicultural journey is imperative.’
Greenford Baptist Church members:
Steve Williams: ‘The most important thing is that church leadership reflects the mix of nationalities in the community. If the leadership is all white that affects the way the church is perceived by people of other backgrounds coming in.’
Mehala Vijayakumar: ‘We were all made differently and we have different ways of doing things. In Sri Lanka we are very quiet in church. African people dance and I enjoy seeing people dancing. God loves us as we are.’
Jibs Olubokun: ‘Some churches are multicultural on paper but you must be genuine and open to change. Details are important. For example, if you have church lunches, the food has to be representative. You can’t just put out sandwiches every time.’
Mark Harvey: ‘You can’t blame people for not understanding what’s outside their experience, but you have to be willing to step outside your comfort zone. If you only mix with people from your own background, fear comes in.’
Ismat Shawkat: ‘In some churches they call you “my brother in Christ” but they are not really friends.’
Wayne Halliburton: ‘There are people here from every nation and every kind of background. I think Jesus Christ would feel comfortable in this church.’
