Professional Documents
Culture Documents
The story of how Chapel Hill UMC, a small, rural church in Middle Tennessee,
ministry is not a blueprint that other churches will be able to easily use for their own
cross cultural work. It involves years of decline, the death of half the resident church
members in three days, an accidental fire that destroyed a neighboring church, pastors
from across the world brought together at just the right time and a seemingly endless
chain of other providential events that make it unrepeatable. But there are a few specific
conclusions and recommendations that are worth examining in some detail. These include
issues related to churches generally and issues related specifically to churches involved or
turn.
issues: the relationship between interethnic sharing and the recovery of a “movement
spirit” through ubuntu and also the relationship between Roman Catholicism and
Ethnicity, the National Plan for Hispanic Ministry, the “Boy Scout Problem,” Leadership,
Church Size, and the role of Cognitive Dissonance in the Church will be presented. These
will be followed by Ten Practical Hints for NonHispanic churches pursuing Hispanic
Ministry.
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Ubuntu and the Recovery of a “Movement Spirit”
The difference between a movement and an institution is not always obvious, but
for purposes of this D.Min. project, reflecting the larger understanding of this issue that
seems to have developed within the United Methodist Church, the difference between the
two is defined as being that a movement has a spirit of vitality that an institution lacks. It
Chapel Hill was such an institution. It was a neighborhood institution that had
fallen into steep decline. Even knowing it was in decline, with capable pastoral leadership
to revive it, the church remained so resistant to change, so strongly preferring further
decline to change that it was written off as a viable congregation by the pastor and the
District Superintendent. In this it seems to mirror many other churches. How then did
Chapel Hill become open to God’s future? How did it transition from dying institution to
both seeing and being a powerful movement of God’s Spirit? How did it develop a spirit
of vitality?
Several different things that came together to produce this revival. The most
important was the providential development of ubuntu: coming to full humanity through
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Shared Leadership
In 1998, Herman Henry laid the foundation for the Holy Sunday revival by
spreading the leadership of the church around, even to those who were not yet officially
members. This was an act of extreme openness; so open it was in clear violation of
Paragraph 259.1 of the Book of Discipline1. This in itself was not enough to spark
revival, but it was crucial in the survival and then the development of the church in 1999.
When Pastor Bienvenido came onto the scene as a participant in a Bible study in 2002, he
did not seem a likely candidate for a leadership role at a United Methodist church. He
was not a member of the church, did not speak English, was not in the country legally,
could not legally drive and had only a 1st grade education. Yet he became an excellent
leader long before he became even an official member. If Chapel Hill had restricted its
leadership to those approved by the denomination, it would never have been able to be a
part of the mighty work of God that its Hispanic ministry represents. When leadership
becomes a right or a role, rather than a mission, or when leadership becomes concentrated
in the hands of too few, all that needs to be done for the Kingdom of God cannot be done.
All the voices that need to be heard will not be heard, especially those from the margins.
Sharing leadership certainly does not mean that there is a lack of authority, but rather that
those in authority are active and engaged with the mission of the movement or institution.
One of the crucial leadership differences between movements and institutions is that in
movements, leaders tend to emerge on the basis of dynamic merit related to the mission,
while institutions tend to choose leaders based on more complex reasoning, reasons often
designed to safeguard the institution. These might include, for example, that all officers
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in a church must also be church members. Such reasons are not bad in and of themselves,
but they are restrictive thus typically produce less dynamic leadership. This also means
that they tend to produce leadership that is safer for the short term life of the institution.
Such leadership tends to be well credentialed, and may be well qualified, but also may be
unable, unwilling or uninterested. Movement leadership tends to be far more open and
focused on the job at hand. The leadership at Chapel Hill was clearly movement oriented.
Flexibility
Theology drives doctrine, doctrine drives polity. From time to time, the rules and
guidelines that an institution or movement develop at one stage of its life are not helpful
at another. Movements exhibit the ability to shrug off unhelpful rules that do not
contribute to the achievement of their objectives, while institutions, which have inherited
polity, can perpetuate the same beyond its useful life, thinking that they must do so to be
faithful to their history (or theology.) The reality, however, is that they are failing to be
truly faithful to their heritage by being unresponsive to changes in context which call for
maintenance the goal rather than the actual goals of the movement. This confusion of
ends and means is problematic for main-line denominations. Early American Methodism,
clearly a movement in dynamic and open interaction with its surroundings, substantially
altered its understanding of a core doctrinal issue, the itinerancy of its ministers, between
1780 and 1830 in response to changes in the context. Its theology did not change, but its
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doctrine certainly did. Likewise, Herman Henry’s openness to new leadership was a
response to changing context. When Stephen Sanders invited Williams (sic) Chapel AME
to meet with Chapel Hill UMC, breaking many generations of segregation, this was a
change in response to a doubly changing context: first the greater racial integration of the
society and secondly, the change in the number of places for persons to worship in
Riddleton after the fire at Williams Chapel. And when the Anglos at Chapel Hill gave the
keys to the church to Pastor Bienvenido, allowing him to schedule meetings and plan as
he saw fit in coordination with the Anglos, this was a change in response to context.
Movements are flexible in order to achieve their goals. Institutions often lack the courage
and ability to change their internal structures even when those structures impede
The spirit of openness is perhaps the great single difference between movement
and institutional spirits. Movements look beyond themselves for strength, truth and
vitality. Institutions look inward. The story of Chapel Hill between 1965 and 1999 was
very closed church. 1999 began a period of near constant openness to new ways of doing
things. Open to the guidance of the pastors and DS, open to hosting an African-American
congregation, open to Hispanic ministry, open to a new youth camp, 400 miles away,
touted by a new member, open to new cultures and new ideas. Open to the leadership of
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Jesus Christ, not locked into doing it the same old way and with the same old people and
Where did this openness come from? Initially it came from a realization of the
true peril that the church was in, then from the sharing of leadership. Openness to
Williams Chapel emerged from the need or urge to be neighborly. The Hispanic Ministry
emerged from both the need or urge to be neighborly and the experience of having been
neighborly. Openness, in short, developed one step at a time. Openness is much more
Unfortunately, many churches, especially churches that have had the time to
mature into institutions, fail miserably to exhibit a spirit of openness. They have instead
become closed to innovation, to anyone or anything that is truly different. The story of
the recovery of Chapel Hill is the story of a people opening themselves to the movement
of God’s spirit in their midst. This opening came through the taking of one little step after
another: openness to attendees who were not members, openness to a neighboring church
that was facing a major short term crisis, openness to learn about ministry possibilities
and an openness to new neighbors who speak a different language and have very different
cultural backgrounds. One open door led to another. Three doors were not opened at
once, nor two, but only one at a time, each in God’s time.
It might be argued that Chapel Hill was not really open, that instead, since nearly
all who come through the doors at Chapel Hill share rural roots, it was simply a rural
church opening itself to other rural folks: that the church was of the tribe of farmer and
that shared cultural and economic interests of the rural congregants was not a genuine
openness but simply an openness to other farmers. There may be some truth to this, a
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small kernel, but I feel that this explanation alone is not enough to explain the fullness of
the welcoming spirit at Chapel Hill. If being of the tribe of farmer were enough, there
would not be so many mono-ethnic churches in rural areas. Rather, it seems to me,
Williams Chapel was welcomed because they were neighbors in need, because Pastor
Sanders was open to the idea, because Pastor Weber had built cross-cultural bridges and
had emphasized the need for outreach and, not unimportantly, because Chapel Hill itself
had almost ceased to exist. And, perhaps also because it was assumed that Williams
Chapel would, like good guests, leave soon enough. However, when Chapel Hill went
through the door that God had opened to them in response to the fire at Williams Chapel,
God blessed them through the multi-ethnic interaction between black and white.
Something special happened between Chapel Hill and Williams Chapel: love began to
flourish where it had not before. The people of both churches came to a greater
themselves in relation to and through the eyes of cultural others. This happened in
worship but perhaps more profoundly and deeply during the Sunday School hour, when
people could more closely interact. It was a wonderful and powerful example of
Desmond Tutu’s ubuntu; the cross-cultural sharing that enriches all individuals who
experience it and through them enriches their entire cultures. God uses ubuntu to pour out
unbelievably rich blessings into the lives of the faithful. These blessings led Chapel Hill
to pursue further blessings through deepened interethnic relationships (and thus ubuntu)
in the development of a ministry with Hispanics. It is the author’s contention that the
single most important reason that the ministry with Hispanics was launched was the
excitement and fulfillment - the ubuntu - experienced when Williams (sic) Chapel was at
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Chapel Hill. It is the author’s further contention that the continued experience of ubuntu
in the lives of both Hispanics and Anglos, was an extremely important part of the success
The real lesson here is not that Chapel Hill was willing to open its doors and host
their neighbors, but that when they did so they themselves were strengthened and
deepened in every way, first by its relationship with Williams Chapel and eventually
through the evolution of what has come to be called Chapel Hill Iglesia. And Chapel
Hill’s good stewardship of its space allowed for a blessing to be bestowed upon it: God
infused the church with love, peace and power. This is the promise and result of ubuntu.
The power of the Holy Spirit that is promised in the Scriptures to the faithful when the
church makes disciples “of all nations” came to rest on Chapel Hill. And this power
would continue to be with the church as it took advantage of the many opportunities for
ministry that God brought it, each of which opened the door for further ministry. Chapel
willing to walk through the doors that God opened for it, doors that were first opened to
other churches such as First UMC in Carthage and New Day Christian Ministry in
Gallatin. Chapel Hill achieved movement sensibility because it was willing to make
disciples of peoples of all ages, nations and races, thus achieving ubuntu.
If one looks at the whole story of the church, it might seem that Chapel Hill was
divinely guided to a place of unique ministry. The truth is that Chapel Hill was merely
exhibiting an openness to walk through the next door that God had opened in front of it.
And having walked through that door, it then walked through the next, and then the next,
until it found itself in a whole new place. If there is a lesson that can be applied to other
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churches, and to the institution of the church as a whole, it is simply that if churches want
to experience transformation from institution to movement spirit, they must simply walk
through the doors that God opens before them one at a time as God opens the doors. And
when churches do this, they will experience openness that builds upon itself and
strengthens the church. While there is certainly beauty and strength in institutionalism, a
danger inherent with an institution is that it become too inward focused. Being open to
God’s leading can help keep churches from falling into this trap.
When a church is further able, through following God’s path for it, to experience
strengthened by the power of the Holy Spirit. Perhaps the reason that some churches are
relationships will change their church culture, failing to understand that the changes will
bring strength.
can have a renewed movement spirit is to pass through each and every door that the Holy
Spirit opens before the church. Only through this can the church experience what God
has for it. It is the author’s contention that the great division in the church today is not
between Protestant and Catholic, which is treated in the next section, but between
believers of various nationalities and ethnicities. The church, on the day of Pentecost, was
made up of
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Thus God designed the church to be the multiethnic, multicultural and
multinational. God will bring the church back to this place if the church allows it to
happen. If not, the church will become or remain a “dead sect having the form of religion
but lacking its power.”2 Perhaps the greatest sin of the church in America is to fail to be a
Mexico and other Central and South American countries. The conflict is not uniform,
being stronger, for instance in southern than northern Mexico and more pronounced in
rural than urban areas. However, it is unquestionably true that there is far, far greater
conflict between Catholicism and Protestantism in Hispanic countries than in the United
States.3 Further, for the majority of immigrant Hispanics in the USA, especially those
from areas that have high levels of conflict in their countries of origin, the divide is so
Protestants in Mexico call each other either “Catholic” or “Christian,” with “Christian”
being both synonymous with Protestant, a pejorative term if the speaker is Catholic,
celebratory if the speaker is Protestant. There can be little doubt that, in the words of
Baptism, Eucharist and Ministry, from the World Council of Churches, Hispanic
Protestants and Catholics “call into question the sacramental integrity” of each other’s
church.4 Questions about baptism, the need for rebaptism and the validity of infant
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baptism are points of great potential conflict within United Methodism and other forms of
United Methodism has strongly affirmed the validity of baptism in other traditions
and infant baptism and thus the invalidity of rebaptism. In this, it falls well within the
At the same time, however, United Methodism has created an official pathway for
membership for those coming into the church from the Church of Jesus Christ of Latter
Day Saints. The guiding document is called Sacramental Faithfulness. It was adopted at
the 2000 General Conference and involves what is in effect rebaptism. The several
theological differences between Mormonism and United Methodism are pulled together
The Church of Jesus Christ of Latter-day Saints, by self-definition, does not fit
within the bounds of the historic, apostolic tradition of Christian faith. This
conclusion is supported by the fact that the LDS church itself, while calling itself
Christian, explicitly professes a distinction and separateness from the ecumenical
community and is intentional about clarifying significant differences in doctrine.
As United Methodists we agree with their assessment that the LDS church is not a
part of the historic, apostolic tradition of the Christian faith….
It is our recommendation that following a period of catechesis (a time of intensive
exploration and instruction in the Christian faith), such a convert should receive
the sacrament of Christian baptism.6
The key to allowing rebaptism in the case of persons coming into the UMC from
the LDS is that while LDS baptism is Christian in name, it is not Trinitarian and thus not
truly Christian in the sense of the historic, apostolic tradition. Thus the UMC has,
contravening the World Council of Churches, “called into question the sacramental
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integrity”7 of the LDS church. This exact same calling into question would be done by
those arguing that their original baptism was into ‘the Church of Satan.’
However the situation is not exactly the same. While the LDS itself acknowledges
that it is outside the Christian norm, the position of the Roman Catholic Church,
especially in Mexico, is exactly the inverse: that it is the norm and that Methodism and
the UMC need not revisit its understanding of baptism or rebaptism. Neither does the
Catholic Church in Mexico, as it did of the LDS church. Rather, Methodism should
simply allow for pastoral sensitivity in the case of those who believe that their baptism
into the Catholic Church was not baptism into the Christian faith at all. Whatever the
particulars of such a policy, it must be done with sensitivity to both those Hispanics who
are coming into the church from what they understand to be a non-Christian faith and
those who join Methodist churches without feeling the need for rebaptism. Both these
What would likely be clearly disastrous for the growth of Hispanic ministry
would be an inflexible doctrinal ruling that Hispanics coming from Mexico must in every
way conform to the same understanding of baptism that persons coming into the church
from American Catholicism do. Catholicism in the USA is different from Catholicism in
Mexico. Failure to recognize this difference could lead to the cessation of Hispanic
However disastrous such a failure might be, baptism is not the most important
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Immigration Issues
Immigration is a critical issue for both the nation and for the church. While this
project cannot explain in depth the issues surrounding immigration, there are a few
Churches with large immigrant populations tend to be cultural refuges where the
congregation’s heart language is spoken, where songs from the home country are sung
and where fellowship meals include foods familiar from childhood. This pattern is
widely followed and well established. It is seen in Ghanaian churches in England, Korean
the world. Some immigrant churches retain “homeland” traditions for several
generations, and most cling to them tightly for at least a full generation. This
churches meet these challenges. Chapel Hill was able to overcome this problem primarily
by having developed a large reservoir of trust between Hispanics and Anglos through
building a web of trusting and loving relationships. Almost as important was having
significant training in cultural differences. Churches (both local churches and larger
expressions of the church) without training and without a web of strong relationships will
have great difficulty overcoming the natural tensions and misunderstandings that will
always arise, even in church, when two cultures come into contact. A short example of
how cultural awareness and love can avert problems: in Mexico, one does not flush their
toilet paper because in Mexico there is far lower water pressure. Americans are not used
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to seeing dirtied toilet paper in bathrooms. Hence conflict. Where there is a cultural
overcome before they blossom into problems. But if people do not know and do not
communicate, such minor issues can be misinterpreted as personal affronts and grow into
conflicts that can grow into serious misunderstandings and have ruinous effects.
Undocumented Immigration
Immigrants to the United States without proper legal documentation face special
challenges and these challenges affect churches. Many persons from many nations,
Spanish speaking and otherwise, share this reality. This shapes the lives of immigrants in
many ways and thus shapes the churches that persons are affiliated with at a very central
level. Persons who are in the USA without proper documentation are unable to get a
social security number and thus are severely limited from participating in the banking
system. Thus immigrant families and churches tend to be all cash, which creates special
problems of control and accountability. How, for example, could an all-cash church pay
its apportionments? Persons without a Social Security number face substantial difficulties
in accessing many other basic services. The previously mentioned difficulty with filling
out a FASFA represents a long-term difficulty for the church in leadership development.
Further, persons who are in the USA without proper documentation are prone to
put down fewer roots. Thus Hispanic congregations must deal with a far higher level of
turnover than non-Hispanic congregations. One young family at Chapel Hill had moved
from Mexico to Oregon to California to Tennessee in the space of eight years. Three of
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their children were born in Oregon, a fourth in California and a fifth in Tennessee.
Further, persons who are in the USA without proper documentation are unable to get
drivers licenses, turning minor traffic stops into major issues and affecting when and
where people feel safe to drive to church. But perhaps most importantly, persons who are
Deportation has devastating effects of families, including economic ruin for families here
and in Mexico and extreme marital instability. If a spouse disappears for whatever reason,
perhaps only being an hour late coming home from work, the remaining spouse may well
be afraid to call the police for fear of deportation, which usually means parents being
separated from their children. Thus the immigrant church, especially when the
role that many other churches share: it is a place of refuge from the extreme storms of
life.8
An example of the disruption in the lives of persons that deportation can cause
even to those not deported from Chapel Hill was the failure of a restaurant/store that
Pastor Bienvenido, Brother Cocina and several other congregants had pooled their
money, time and talent to create. The business, in Gallatin TN, had gotten off the ground
and was doing better than expected. It was busy at lunchtime every day with a clientele
that was mostly made up of undocumented workers at a local dog food mill. Then one
afternoon, nobody showed up for lunch. The owner of the dog food mill had called in the
INS to clear out his work force, right before payday, a common practice at the time.
(Criminal penalties in Tennessee for hiring such workers have been dramatically
increased, thus unintentionally curbing this practice.) The restaurant struggled along for a
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few more months, but ultimately closed. This failure impacted the relationships of
persons in the church and led one Hispanic family, partners in the business, to leave the
church. This example is quite mild emotionally, compared to families being torn apart,
which is not uncommon, but does go to show the depth of the influence of the
What can be learned from this is that churches, local and gathered, can do
tremendous good by becoming places of solace and healing. Further, churches can
partner together to help ease the crisis in immigration policy at a grass roots level by
helping pull together groups like Justice For Our Neighbors, which works to help persons
Churches can also help ease the difficulties of immigrant life through three layers
of direct assistance, all of which occurred from time to time at Chapel Hill and that larger
churches and groups of churches do on a more regular basis. These are medical
ministries, food and clothing ministries, and ministries that aim to help people tie into the
larger societal programs that are available to them, such as the school system and ESL
programs.
However it often seems that the greatest good that churches can do for
people. The antagonism against undocumented aliens in the USA today is emotionally
taxing. The threat of deportation is taxing. The separation from folks at home is taxing.
The church can be a haven where the love and joy of the family of God can be
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Religious Leadership in the Undocumented Church
The high level of Hispanic immigration since 1990 has caused an explosion in the
need for religious leadership that is able to speak the heart language of Mexicans,
Guatemalans and those from other Hispanic countries. However there is a severe shortage
of persons credentialed to do this work across the world. While there are very likely
sufficient numbers of such pastors in the USA, the reality that many of them lack legal
documents makes their direct employment a violation of Federal law. Many churches,
however, have found creative and truly helpful ways to support these pastors that are well
within the law, such as bringing gifts of groceries or supplying transportation, though the
reality remains that those pastors who are without legal documentation are severely
limited in developing their congregations in many ways. It is a painful irony that those
pastors who are legally able to immigrate to do religious work are typically from a higher
social status than the undocumented workers they come to minister to and thus must cross
One way that churches can solve this problem is for undocumented Hispanic
pastors to work together with documented pastors to create ministry teams. Another
solution is for churches to work together to bring about change at a national level, but
such change is very slow in coming. It seems that the most effective strategy is for the
church to be open to whatever God brings along, especially being open to all persons in
their communities and offer a place of love and sanctuary where people, at least while
they are at church, are no longer citizens or aliens, but are Christian brothers and sisters.
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Tensions around immigration create powerful opportunities for churches to be the
people of God for those who are in very vulnerable situations. The immigration problem
is far, far beyond the ability of any church to solve, but it is also a chance for every
church to stand along side its communities’ newest members in their moments of great
pain and be the church for them. Churches that do this serve as ambassadors for Christ by
There is a distinctly American idea that there are only two “races:” white and non-
white.9 America’s fallacious, bi-polar understanding of race10 has distorted our collective
understanding of many, if not every, major issue we face. W.E.B. Du Bois was wrote
accurately in 1903 that: “The problem of the twentieth century is the problem of the
color-line.”11 Almost 100 years later, George Yancey would echo his words: “…racism is
part of what makes America what it is. It is our history and our culture.”12 The church,
though it sings songs that to some extent expanded this bipolar idea of race in its popular
definition of persons as “red and yellow, black and white,” has essentially bought into the
logically fallacious but emotionally powerfully idea of “white” and “non-white” as the
Today, the fast paced growth Hispanics in the United States has created a very
large category of persons in the US who are not culturally, ethnically, linguistically,
historically or biologically assignable as white, but also seem to fall beyond the bounds
of what has traditionally been understood as the nonwhite population. Thus the U.S.
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the ideas of race and ethnicity. The color-line has been disturbed and this will have
This section of this paper deals with the impact of Hispanics on the color line. It
will briefly sketch several possible changes to the social norms in the USA and then
ponder what these might mean for the church. The author has come to believe, through
his own experiences and reading on the topic, that the color-line, both ongoing
discrimination and the historic divide between blacks and whites is often a greater barrier
to ethnic interaction than the linguistic and cultural barriers between Hispanics and other
ethnic groups. Linguistic and cultural barriers can be overcome with effort. English
speakers can learn Spanish, Hispanics can learn English. Cultural differences can be
ameliorated by reading, learning, traveling and develop friendships with those from other
cultures. In short, we can learn how to live with a somewhat better cross-cultural
understanding. For example, I have learned to engage in what seems to me, as an Anglo
and an introvert, to be endless hours of small talk when working with my friends from
how much Hispanics immigrants to the USA are learning about the various American
cultures every day. The reality that Hispanic and general American culture are coming
tensions across the US, what Stephen Talty calls the growth of the “mulatto present,”14
somewhere between Alicia Keys, Tiger Woods and Oprah Winfrey. But even Oprah’s 21st
Century America is left with the ugly scar of what whites did to blacks over the past 400+
years and continue to do in many ways. Yancey writes: “Whites who live today have
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either directly or indirectly benefited from the fact that their ancestors had an advantage
over my ancestors.”15 Though fading, this historical racial divide is quite present and may
prove to be far more difficult to overcome than any language or cultural gaps. The reality
that haunts black–white relationships in the USA today, even with much progress in race
relations, is that blacks worked for whites for 300 years without pay and with cruel
exploitation, then whites denied blacks full citizenship for another 100 years while
continuing other forms of exploitation. This scar is a deep and probably permanent
marring of the American psyche. It is certainly a scar that is reflected in our churches,
The rapid growth of the Hispanic population throws a kink into the American
understanding of race. Are Hispanics an ethnic group? Are they a racial group? Some
look white, some look black, some look tan, some look brown, some look Aztec. One
night at Chapel Hill, chatting and practicing my Spanish with a brother, I asked him
where he was from in Mexico. He stopped. His eyes got wide. He responded in an angry
Thankfully, his anger was in jest and the whole table turned, looked and laughed. But he
made his point. The only place that Hispanics exist is in the United States. Everywhere
represent a clear challenge to what were already muddy waters about what race was and
is in America. If, in fact, “Hispanic” is a racial or ethnic identity, but is based on the
language one speaks and country of origin, which is the essence of the U.S. Census
Bureau’s definition of “Hispanic,” a definition that takes several dense pages to explain,16
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then Hispanics are an ethnic group like no other, defined almost solely by the reality that
they are neither black or white. They are ontologically across the color line. Where then,
will the color line be drawn in the future? There seem to be several possibilities. A few of
One traditional path would be that Hispanics, after a few generations, could melt
into the rest of white America and the nation could be back to two races. This trajectory
has a long history, with the Italian and Irish immigrant experiences being normative. If a
“race” is primarily defined by speaking a different language and being from a different
country, both of which were true for Italians and the Irish, and is true for Hispanics now,
Another traditional path would be that Hispanics, after a few generations, could
melt into the rest of non-white America and the nation could again be back at two races.
This trajectory also has a long history, with the African-American experience being the
most normative but the Native American experience being the oldest. While this is
certainly possible and will, at least to a small extent, certainly occur, it seems to me to be
a less likely course than any other of the trajectories due to the broad movement of
Another trajectory would be for Hispanics to retain their culture and language in
America and thus, over time, emerge as a “third race.” While there seems to be great
anxiety about this possibility in some quarters, perhaps because it has happened to some
extent in southern California with the emergence of Chicano culture,17 it is far outside the
norm in American history. No group has ever fully emerged separate from the American
bipolar definition of humanity as white or non-white. And yet, several reasons can be
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offered for the possibility of an historic shift: the proximity of Mexico, the growth of
Additionally, there is support for this possibility from both liberal and conservative
thinkers. Liberals arguing in favor of multiculturalism and conservatives arguing for free
Perhaps the most encouraging trajectory is a fourth: that Hispanics would help
diminish racial disharmony in the USA. That ‘brown’ would so shake up the game
between black and white so that it would finally fade. Ed Morales calls the movement
…the active state of cultural mixing… of belonging to at least two identities at the
same time and not being confused or hurt by it.20
While this is an encouraging vision for the future, the reality of mixing not two
but three or more cultures, of belonging to not two but three or more identities at the
same time: black, brown and white, may take many, many years to realize. It would be a
The church must be aware that ethnic issues are not as apparently dichotomous as
they have seemed to be in the past. Simply put, Hispanics are not a people group in the
same way that most persons in the USA have defined race or ethnicity. Hispanics do not
share one culture, one language and certainly do not share one history. Nicaraguans are
not Mexicans are not Guatemalans are not Puerto Ricans are not…. Further, people from
all these places are in fast transition into being culturally American, though what exactly
this will come to mean is hard to understand and how this will change America (beyond
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As churches and denominations struggle to understand how to cope with the
growth of the Hispanic population in the USA, some are opting to create Hispanic
congregations that are separate in every way from Anglo and African-America churches.
This is exactly the opposite of the Chapel Hill experience and is a painful reflection of the
traditional American understanding of race relations, which is essentially that the races
should be separate. While there are some specific advantages to such congregations,
experience the many blessings of inter-ethnic exchange. Thus they are ontologically
unlike the church that was created at Pentecost, a church, it bears repeating, of:
It is thus my contention that homogenous churches in parishes with a diverse (all nation)
population have sacrificed God’s plan for the church for human expediency. The parish
church in a way that is vastly and essentially different from the church in Acts. One way
requires a hope that Hispanic ministries may or may not develop into Spanish language
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services that may or may not develop into full fellowships themselves. This requires
The United Methodist Church’s National Plan for Hispanic Ministry has several
differences between the needs of first generation and the second and third generation
foster the production of Wesleyan resources for the population causing many Hispanic
generally, it seems to have failed to cast a vision so that the church sees this population as
a mission field. Instead the church seems to want to see immediate return on any
investment without an understanding that missional outreach today will bring fruit in the
future.21 Often, these faults rotate around a lack of consideration about how to do ministry
with the undocumented and a lack of courage to talk about such issues. However, the
The NPHM was essential in the launching of the work at Chapel Hill because it
helped provide the leadership of Eduardo and Vanessa Aler-Ortiz. Without them, without
the NPHM, Chapel Hill’s work would not have happened. Though not single person at
Chapel Hill had heard of the National Plan except the pastor, and he was not familiar with
it in any detail, Chapel Hill used the NPHM as well as any church anywhere through
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Clearly, the NPHM must be understood as a national plan, not a plan for specific
churches. The NPHM makes available resources to help local churches plan ministry, but
it is not a blueprint nor has a blueprint that will work in every situation. The NPHM is
built around the understanding that churches have to find their way in Hispanic ministry
in much the same way as they do in Anglo or African-American ministry; with the
guidance of the larger church and in response to the community. There is no magic,
perfect plan for any specific church or context. Any plan that had been drawn up at
Chapel Hill would have been a miserable failure. Who, but God, could have planned and
executed the long, mysterious chain of providence that occurred at Chapel Hill? The
NPHM is designed to allow for the movement of God to take place, not as an institutional
The Boy Scout problem is the author’s name for the propensity of churches to
find one group in the church that is the standard default group that gets blamed for
everything. Typically, this is the messiest group that is also the furthest from the center of
power in a church. Often it is the youth group, but if a church has a Boy Scout Troop,
they are almost invariably blamed for every mess that gets made, probably because they
within another church, that congregation quickly becomes the Boy Scouts.
because tensions that most churches expect to work through (such as conflicts over space
leadership that they need to move on. Rather than working through conflicts that other
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groups would hammer out, immigrant churches may wither and die or simply disappear,
leaving everyone on both sides frustrated. As Chair of the Committee for Hispanic
black and white) invest significant time and money into efforts towards Hispanic ministry
only to have those ministries fail, fracture or simply disappear for reasons that seemed
quite minor to the established church but overwhelming to the Hispanic involved. These
have often included easily worked through scheduling and clean-up problems. I have also
counseled Hispanic church leaders to go to the pastors of the churches they are in conflict
with and hash out the details of the conflict rather than make assumptions about why
events were unfolding as they were. Sometimes things are the fault of the Hispanic
Occasionally, Hispanic ministries grow larger than expected. Rather than greeting
this with joy, churches sometimes come to see the Hispanic ministries they have helped
birth as a very large Boy Scout Troop that is threatening to the life of the original church.
This happened to some extent at Chapel Hill in 2006 after the weakening of the English
side of the congregation in 2005. The response at Chapel Hill was to work to restore the
vitality of the English congregation, a response that worked reasonably well. What has
happened in other places from time to time is that the Hispanic side of a church has been
subtly and not to subtly sabotaged when the originating congregations realizes that either
the church as a whole is on the verge of moving from being a mono-ethnic congregation
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congregation simply outgrows the original congregation. Either way, the central problem
Several things complicate the Boy Scout problem for Hispanic congregations.
Primary on this list is that an entire congregation is harder to move than a Boy Scouts
Troop. Additionally, churches are made up of people of all ages, not just children. Thus
the sense of rejection they feel is quite different and more profound. It is very painful to
church, when another church rejects them, even unintentionally. It is both a theological
cleanliness and order more than the Kingdom of God. I shudder at the realization that
some of the pastors and lay leaders in my own conference will one day stand before Jesus
and have to explain that they aborted Hispanic ministries in their church because they
were more concerned with the church staying clean than with seeking and saving the lost
or caring for the needs of the poor. Such leaders fail to see that Hispanic and other ethnic
ministries are in fact accomplishing the overall mission of a church in conjunction with a
The Boy Scout problem cannot be eliminated from the church. However, its
impact on Hispanic ministry can be lessened in several ways. Pastoral commitment and
laity of all ethnicities and all pastors is further essential because it builds and maintains
cross-cultural bridges. Ideally, both English and Hispanic pastors can serve as pastors to
the whole church and be known widely by both congregations. Of course, it is absolutely
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essential that pastors be in close communication with one another. Additionally, the
higher the level of cultural training that exists in the congregations, the more
English pastors must work to educate Hispanic parishioners and Hispanic pastors must
Leadership
Congregations embrace Hispanic ministry for one of two general reasons: either
because ethnic inclusion is a core value of the church or because some other core value in
the church implores it to work with Hispanics.22 Either way, the role of leadership, on
Chapel Hill is the story of a church that began its multi-ethnic ministry (with
experiencing the warmth, joy and growth of ubuntu while joined with Williams Chapel,
Chapel Hill came to value racial inclusion for its own sake. When Williams Chapel
moved into its own space, Chapel Hill began to ask itself “What’s next?” and the answer
that presented itself, Hispanic ministry, fulfilled both the traditional neighborliness value
and the nascent multi-ethnic value. What leadership lessons can we draw from this
unique church?
Lay Leadership
One reason to engage lay leadership in cultural and language training is that such
training will show to the Hispanics interested in a church that the church really does care
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about them as persons. That Americans were learning Spanish was the reason Pastor
Bienvenido was interested in initially coming to Chapel Hill. Hispanics have learned to
be wary of English speaking churches that welcome them through the front door and are
ready to push them out the back a month later. Churches that take the time to learn are not
likely to fall into this trap. However, it must be stressed that cultural training is very
important in its own right for the laity, especially those who want to be involved in
Hispanic ministry.
Many of the leaders of the laity at Chapel Hill were trained in cross-cultural
ministry in the series of meetings with Vanessa and Eduardo Ortiz. Such training, which
included both cross-cultural interaction generally, Hispanic culture specifically, and some
level of language training, is essential for a good Hispanic ministry. If lay leadership is
willing to be trained, the likelihood of a successful ministry increases greatly. Unlike the
Boy Scouts, Hispanic ministries almost always impact the life of the whole church. Often
this is cause for great joy, but, especially as a ministry grows, it is also a for cause of
grow into real problems. Hispanic ministry needs a core group of supporters who not
only believe in Hispanic ministry but who buy into it enough to be trained and to work in
the ministry, even if that only means bringing a cheesy casserole dish every week,
smiling a lot and stumbling through a few basic Spanish greetings. These things mean
essentially hostile. They are the actions of a family. Well done Hispanic ministry,
especially in areas where the Hispanic presence is new and growing, is not ministry done
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for Hispanics nor is it ministry by Hispanics, but it is a cooperative ministry between
What churches often seem to fail to grasp when they begin a ministry program
with Hispanics is that they are inviting real, living, adults who have thoughts, plans,
beliefs, money, histories, talents, problems, lives, customs, habits, dreams and all the
other things that make us human, including messy children, into their church. What
happens then can be wonderful, if the church adapts, but it can also be very, very messy if
the church tries to go back to where it was before “they” began coming to “our” church.
Churches need to expect to change if they expect their Hispanic ministry to be a success.
New members change every church. How much greater the change if those new members
are from another culture! How much more challenging if most of those new members
speak Spanish and therefore worship separately from the English-speaking congregation!
One of the most important roles of the non-Hispanic lay leadership is to interpret to the
rest of the non-Hispanic congregation what the changes really are and what they mean.
For instance, that it is a good thing when the electric, water and gas bills are all higher
because it means we are using our building more. Not a bad thing when the electric,
water and gas bills are all higher because “they” are using “our” building more. Perhaps
the most critical role that lay leadership plays is to bridge the chasm between cultures and
languages that can end Hispanic ministry before it takes wings or shoot it down when it
does. This chasm is what happens when the real differences between persons harden into
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Clergy Leadership
actively supportive of Hispanic ministry in his or her church, such ministry will not
happen. Even in those churches where Hispanic ministry is in place when a clergy person
arrives, the inevitable tensions between groups in the church will most likely destroy any
Hispanic ministry or keep it from growing if the pastor is not actively involved. Pastors
must at least attempt to have their fingers on the pulse of the whole church. This does not
mean that they have to control everything, but that they have to have a good idea about
where things are going. To fail to do so is to fail in one of the most basic responsibilities
of a pastor: to order the life of the church. What this meant for me at Chapel Hill was that
most every Sunday I went to the services. I did not preach, I did not lead the music, I did
not always pray publicly. Most Sundays, my role at the Hispanic service was no more
involved than that of the average congregant. I listened, prayed, sang, gave an offering,
and, to be honest, fell asleep once or twice during the service, to the great delight of all
the kids. What mattered was that I was there. I did not often understand everything that
was going on, I did not often arrive at the beginning of every service, and occasionally,
but not often, I left before dinner. But I was there. The ministry of presence is vitally
important.
understanding Hispanic culture and learn at least as much Spanish as the laity working
with the Hispanic ministry. Hispanics tend to see their pastors as authority figures and
since Hispanic culture tends to be more relationally oriented than Anglo culture, a pastor
who is essentially uninterested in Hispanic ministry, who does not show up, is not neutral
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but is instead a barrier to ministry. The rudiments of what a pastor needs to know are
listed in the upcoming “Practical Lessons” section of this D.Min. project. A pastor does
not need in any way to be an expert in Hispanic ministry. Not at all. There are no, or at
least precious few, experts in this area any way. It is an emerging field. The pastor does
need to have a little training, a little more interest, and a heart of love for all of God’s
children.
Hispanic Leadership
churches in both the US and Mexico that recently an Hispanic writer for a
church there even though he was preparing to launch an Hispanic ministry in a local
Anglo church in Nashville. But churches should not be paralyzed by this difficulty. They
can work together to bring a missionary from Mexico or from areas of the United States
with established Hispanic populations. Large churches can do so without partners, and
have often do so very effectively. One of the lessons of Chapel Hill is that even small
churches can find such leadership. Often denomination leadership can help in this area.
One of the key roles of the Hispanic leadership of a ministry is to serve as cultural
Hispanic pastor who is in regular contact with a broad number of persons in the non-
Hispanic congregation(s) will be better placed when problems arise to deal with them
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quickly and efficiently. Additionally, they will be able to drum up support for their work
easily. This type of work is all about avoiding falling into the “us and them” trap. While
there are issues that naturally divide, from both a Hispanic and a non-Hispanic
perspective, these must be kept in perspective and the gift of the essential unity of the
Church must be honored in the local church. One way that this can be done is for
Hispanic church leaders to have two broad support groups: one that is essentially
Hispanic and one that is at the crossroads of cultures. The first provides a place to speak
the heart language; the second is a place to hear the words of others in honest dialogue.
Leadership Summary
than providing ministry leadership for any other comprehensive program in the church. It
takes perhaps a bit more training time, especially if the leaders involved have no real
understanding of Hispanic culture, but due to the incredible growth of the Hispanic
population, written materials about how to understand Hispanic culture are readily
available. (See the Bibliography for quite a few options.) What is most important to
realize is that Hispanic ministry is, essentially, the invitation of a whole new group of
people into a church. It will change the church. The same skills and practices that make
for good leadership in non-Hispanic churches make for good leadership in churches that
Finding Hispanic leadership can be a challenge. Chapel Hill was greatly blessed
by the leadership that walked in its doors. Other churches would be wise to be open to
God’s leading in this manner. It is likely the first and greatest challenge of the non-
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Hispanic leadership of a church is to find Hispanic leadership. Churches should pray hard
One of the key conclusions from the experience of the Chapel Hill church is that
church size is not a limit to the effectiveness of ministry. Chapel Hill was and is a small,
rural church. All it really did was open its doors to its neighbors. Large churches have
resources that can help them develop ministries that are effective in many ways, but that
In fact, I have come to believe that, at least in Tennessee, small churches can have
a tremendous impact in Hispanic ministry. The beauty of small, family sized churches is
that they are intimate enough to act as surrogate families for the great number of persons
who are isolated from their families. Whole churches can welcome new families, which
happened time and time again at Chapel Hill. The difficulty with this is that small
churches tend to have already gathered into a family unit and it is difficult for anyone to
become a part of the already established family. Except, perhaps, for new neighbors. In a
large church, there are many groups coming and going. Hispanics can just become
another group. In a small church, they can become part of the family.
Smaller established churches may have an additional advantage over larger, newer
the most important factor in being a welcoming congregation is that the people of the
church be open and hospitable. However, many immigrants may be a bit uncomfortable
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with the (relative) opulence that is often associated with larger churches. The only really
opulent buildings in many immigrants’ hometowns were the Catholic churches. While
this is in no way a blanket statement, the “heart language” of a great number of Hispanic
immigrants is probably harder to speak in a fancy building with new carpet, polished
brass, good air conditioning and bathrooms that smell like lilacs than it would be in a
simpler structure.
have significant advantages over larger churches in developing ministry with those in
their parish. Such churches should not wait for the denomination or the big church
downtown to share the love of Jesus, though it would be certainly appropriate to partner
One of the experiences that clearly helped transform Chapel Hill was its almost
being closed. The threat of closure created a great sense of cognitive dissonance in the
minds of those in and around the church. When it became evident that closure was a real
possibility, people, including the pastor, were forced to think differently about the church.
Those who loved and cared for the church, members and nonmembers, came to
Quite often it seems that churches know they need to change, but are unable to
actually make any changes. Sometimes this is because of differences in opinion about
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church should change. Sometimes it is apathy among leadership and/or the body of the
church. Perhaps most often, people are unwilling to change because of the threat that
change might cause some level of pain. Many churches have a culture that has failed or is
failing, but not failing fast enough for enough people to respond to the alarm bells that
they hear ringing. Things don’t seem likely to fall apart today, so why worry?
Chapel Hill made two major attempts to change when they added their kitchen in
the 1970’s and renovated the sanctuary in the 1980’s, indicating that the church was at
some level open to change. Rev. Weber, however, found the congregation strongly
unwilling to go past these changes during his tenure in the mid 1990’s. Only the threat of
dissonance that seemed to motivate Chapel Hill to real and lasting change. However it is
clear that cognitive dissonance can be used to create change if the contradictory thoughts
that create the cognitive dissonance are all viable and real. For example, at Chapel Hill
there really was an underlying love for the church and desire for it to continue. There was
also the threat to close the church that had been floating around for at least a year or so
without creating any change. When two members of the church died in three days,
however, suddenly the possibility of the church closing became real enough that people
began to act on what they already knew: that if the church was to continue it would have
to change.
Thus a general recommendation that can be drawn from the experience at Chapel
Hill is that a real threat to the mission of a church should spark change. What happens
then is impossible to predict. The creation of cognitive dissonance is a powerful tool for
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creating change, though it must be paired with good leadership (lay and clergy) to
actually move a church forward. It is not enough to create dissonance; leadership must
also provide a clearly annunciated vision that will help the church move its mission
Hill was that the lay leadership gained clarity about its responsibility in carrying out the
mission of the church. It seems unlikely that those specific persons who learned this
lesson at Chapel Hill will forget it, but they will not be in leadership forever. Part of
Summative Thoughts
Chapel Hill holds several lessons for the church. Perhaps the most interesting is
that a small church can do amazing things when it simply shows openness to doing the
will and the work of God where it is. That is really all that happened at Chapel Hill.
There was never a big plan, never a long-term strategy, no demographic studies, no
crunching of the numbers, and, aside from the meeting held by the Hispanic congregation
when they were considering if their growth meant they needed to find a new building, not
even an official meeting. The church just responded when God called. Other churches
will very likely find it unwise to proceed without planning, but there can be too much
planning and not enough response to God. When the fields are ripe for harvest, the
workers need to get out into the fields, not stand in the barns planning the work.
trained, even if this means a slight delay in getting to the harvest. The few months that a
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church needs to spend in preparation for ministry with Hispanics will pay years of
dividends.
A third lesson is that leadership matters. This is a time for bold leadership to
capture a moment in the history of the Kingdom of God in the United States that will
never come again: the growth of the Hispanic population. No matter where the
Latinization of the United States actually ends up going, the church is called to respond
now.
A fourth lesson is that eating together breaks down cultural barriers faster than
anything else. Churches that eat together are together. Churches that do not eat together
ministry, and that one of the additional rewards of such work is the recovery of the
of the Spirit.
10 Practical Lessons from Chapel Hill for Churches Interested in Hispanic Ministry
One lesson from Chapel Hill for non-Hispanic churches interested in Hispanic
national experience. Such experiences are usually quite powerful, especially for churches
that have been historically mono-cultural. At the very least, they are powerful for those
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persons in the churches who are involved with “multi” ministries. As such, it is not a
simple, easy, compartmentalized or safe thing for a church to do because it very likely
reaction to whatever is stimulating change. A church that has had other multi-ethnic
experiences: limited ones such as pulpit exchanges or more involved exchanges such as
holding a VBS jointly with a church of another ethnic group, will be more likely to deal
with the changes that a Hispanic ministry might bring in a more efficient manner.
Hispanic ministry, unlike a pulpit exchange or a VBS, has no natural ending point. Once
begun, it should continue in perpetuity just like the Sunday School or worship service. It
is not temporary. It is a reflection of changes in the broader culture. Thus it is wise for
churches to engage in temporary inter-ethnic exchange ministries before making the life-
inter-ethnic ministry is good for the church. Such experiences will both energize a
church, as most missional experiences do, but it will also help a church see that its culture
is not the only way to understand and experience the Christian faith. The realization on
the part of a congregation that there are other valid ways to be Christian and to do church,
ways rooted in other cultures, is both an opening and an energizing force that will help a
experience the movement of God in a fresh new way. Multi-ethnic ministry often seems
to create a sense of movement where there was little before. This is a movement that
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builds from success to success. It is far better for a church and for the Kingdom for a
smaller multi-ethnic project to go well than for a large one to fail. Crawl before you walk.
The Hispanic ministry at Chapel Hill began as a training session coupled with a
Bible Study. ESL and SSL classes were tacked on, soccer games were played, dinners
were shared, a prayer service evolved, then a worship service and finally a congregation
emerged. Other churches have had Hispanic ministries grow out of their existing clothes
closet or food bank as their parish evolved. Some churches have made significant
launching a new ministry. Others have invested time and money in creating medical
clinics and food banks targeted to help immigrants. Other Hispanic ministries have begun
with house churches. Ministries have been created and have grown up in such completely
Texas, Florida and parts of urban areas across the nation. No one, from Mexico or
Missouri, really knows what it means for the traditional American church to be involved
with Hispanic ministry. All churches are free to invent new things at the juncture of
cultures and faith traditions. One church may be called to devote huge amounts of its
resources to Hispanic ministry; another may just begin to see an increase in the number
What is terribly important for every church is to go through the door that God has
opened for it. This often means intentionally opening the doors of the church just a little
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bit wider than they had been before. Once a church does so, God will evolve the ministry
that results and then open another door for ministry. The church must then choose to go
through that door. God will then strengthen and bless the ministry that emerges until
opening yet another door. God will allow a church to crawl, then walk, and finally run.
3. Bundling Programming
Having a group of programs offered at the same time: Bible Study, ESL, SSL,
soccer, worship and dinner, helped Chapel Hill. The Sunday afternoon programming
allowed for deep relationships to build and made programming changes easier because
the general commitment was to be at church on Sunday and the specifics of what was
When the door that God opens for a church involves Hispanic ministry, cultural
understanding of some of the basics of Hispanic culture, more specifically the emerging
“Spanglish” culture in the USA, which is exactly what the youth at Chapel Hill meant
when they called one another “Mexitean,” churches will fail in all but the most basic
ministries with Hispanics. Language training is less imperative, but if, in general, the
members of a church are at least able to greet visitors in the visitor’s language, the
ministry will be off to a far better start than if no one is able to tell a visitor where the
bathrooms are.
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Conversely, churches that are unable to get a large enough core group interested
in language and cultural training are probably not be ready for Hispanic Ministry. Perhaps
The following are a few key cultural differences and linguistic essentials that
Everybody has a culture – Every person has someplace that they come from. No
one’s culture is right or wrong. It just is. Churches also have cultures. Some are more
Gospel oriented and some less so. All imperfectly reflect their local culture. Chapel Hill’s
culture, prior to the beginnings of the Hispanic ministry, was rural, but not poor.
Redneck, but educated. Chapel Hill has the kind of culture where parishioner’s
conversation moves easily between abstract art and hunting, both of which are looked on
approvingly. The Hispanic ministry deepened this culture. Art and hunting remain, but
health care and education for the poor have ascended in importance. And the kids go back
understanding of their own cultural makeup. The accurate naming of a churches’ culture
is not easy, but it is helpful. A clear understanding by leadership of how their psyches
have been shaped by culture is essential. A church that understands its own culture is
better able to understand how to process changes in that culture, especially those driven
Time and Structure – Hispanics are generally more open in their perception of
time than Anglos. Things can start later, end later and proceed in unexpected ways
without causing tension. Hispanics tend to be are gifted at adapting. Anglos tend to be
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gifted in organization and efficiency. Both modes are helpful, but they run counter to one
Family – Ironically, since the majority of Hispanics in the USA today are in some
way separated from at least their extended families and their home culture and country,
family and extended family is of greater importance to Hispanics than to most Anglos.
Thus the church often becomes a surrogate family and great sacrifices will be made for
the family by the family. Mexican tradition calls for Sundays to be family time. Thus in
the USA, with churches serving as surrogate families, church programming can revolve
Poverty & Education – Poverty and limited educational opportunities are more
normative in Hispanic countries than in the US. Persons who have immigrated without
documentation to the USA tend to be among the poorer and less educated in their own
countries. Thus, while many Hispanics in the USA are very bright, capable and spiritual
individuals, their education and general economic class may well create barriers. These
barriers are not only between themselves and non-Hispanic congregants but are equally in
Work, Risk and the Immigrant Lifestyle – The very vast majority of Hispanics
who are recent immigrants to the USA are here to work. If persons are not able to work
for whatever reason, their reason for being in a community has vanished. If those persons
are here without legal documentation, and are thus in constant jeopardy of not just losing
their jobs but of deportation, this will affect how they interact with their church in
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various, somewhat unpredictable ways. Immigration concerns are the water than many
Spanish. However, people teach language better than books or computers. A non-
Hispanic church that is interested in pursuing Hispanic ministry should, perhaps through
their denomination, as did Chapel Hill, find a person who can help them learn Survival
Spanish.
Spanish speakers often find the church a powerful ally in learning English, both
through formal ESL classes and by just talking with English speakers. ESL and SSL
Translation25 Issues – At Chapel Hill it was often the case that there were many
more translators available than we could ever need. Many of the persons in the church
without any formal training had been in the United States long enough to translate
adequately for our purposes. While translating can be a critical and difficult need to fill at
the very outset of a ministry, a time when, thankfully, denominational help is easier to
get, once a church gets involved with Hispanic ministry, translators seem to come out of
the woodwork.
(interpreters) for worship services. Translating a worship service takes skill and is tiring
and difficult. Without a translator, everything grinds to a halt or loses meaning to many in
the congregation. This type of translating is a skill well beyond simply being able to
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speak both languages. If a church is planning to do multi-lingual worship, having good
Helping Hispanics access health care, basic necessities such as food and shelter
and become involved in the larger community are three areas of tremendous opportunity
other immigrants. Chapel Hill did all of these things in several different ways. Any
church considering developing Hispanic ministry should be ready to work in these three
areas. Many churches offer some level of care in all of these areas already. Many such
services can be tweaked or ramped up relatively easily to deal with Hispanic needs. Often
it is as easy as a few hours of language training for the volunteers already in place.
Chapel Hill worked with the county health care system to provide dental and
medical clinics on an annual basis. As pastor, I made several trips to the hospital with
Hispanics not to be a medical translator but to translate the culture so that my Hispanic
parishioners could navigate the halls of a hospital – not easy even for the informed and
native-born. These efforts proved to be of tremendous help, though they were quite a bit
more involved than a typical hospital call, and were tremendously appreciated.
Chapel Hill worked with local relief organizations, worked as a church and
members of the church worked personally to help Hispanics find clothes, food and shelter
in emergency situations. This is a great and pressing need because Hispanics are often at
a great distance from the families to whom they might otherwise turn for help.
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Finally, Chapel Hill (both the English and Hispanic congregations) helped
Hispanic member after member with things like accessing and working with the local
school systems over various issues. Several members and constituents went with
Hispanics to court to deal with traffic violations, a practice that was greatly appreciated.
Additionally, Chapel Hill became to some extent a place where people could network to
find work. Undocumented immigrants are half in and half out of the system and cannot
fully trust it. Being there with such a person in a time of crisis can be a tremendous act of
6. Eating Together
It is very difficult to say why the Hispanic ministry at Chapel Hill stayed together
spiritually even as it grew apart as the Hispanic worship service evolved into a more
indigenous and heartfelt worship experience for its congregants. My hunch is that it had a
great deal to do with the years of fellowship meals shared between Anglo and Hispanic
on Sunday nights. Table fellowship is perhaps a bit more natural for Hispanics than
Anglos as a regular event in the church, but we can all sit down together, eat one
another’s food, struggle to learn either English or Spanish, and share in the love of Jesus
Worship is fine. Singing is nice. Preaching is great. Serving one another through
the provision of health care, food and clothing, and connecting folks with the larger
community is important. But at the table we can clearly and easily see (and smell and
taste) that we are really not that different. At the table we build our families as we share
our lives together. At the table, we eat together and become friends. If a romantic couple
wants to spend time together, they may go to a movie, go hiking, travel together, play
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sports together, go to a concert or any other number of things, but you can be certain that
they will eat together. Eating together matters at a deep and serious level. It is not a
around a meal. It is not a coincidence that Jesus’ first miracle was the provision of food
for a feast. It is not a coincidence that Jesus celebrated the Passover with his disciples,
welcoming even his betrayer to his final meal. What we do at table makes us who we are.
At Chapel Hill there was significant conversation around the relative amount of
use of the building by the Hispanic congregation and the English congregation. Some of
the tension around this was solved when the Hispanic church began to cover a majority of
the utility expenses, but for Chapel Hill as for many other churches involved in these
same type issues, money is not the only factor. It may not even be a significant factor.
What was difficult at Chapel Hill from time to time was a sense among some of the
English folks that they had lost “ownership” of the building because the usage of the
building was officially in use a total of about thirty-five minutes a week. In January of
2007, the Anglo congregation was using the building about three hours a week, an
encouraging and laudable expansion. But the building was officially in use a total of
almost eleven hours a week: eight hours by the Hispanics.26 That the Anglos were using
the building almost six times as much as before was almost lost even on them and was
certainly lost by the larger community, some of whom began to see Chapel Hill as a
Hispanic church, even though it had the most active Anglo congregation in the area.
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These same tensions are played out time and time again in churches with two services,
even when those services are of the same ethnic and cultural group. Such separateness
leads to comparisons that may lead to both equitable solutions and an improved life of the
whole community or may lead to destructive patterns and occurrences that diminish the
life of the community. This is an important area for wise leadership. I believe that both
Hispanic and non-Hispanic leadership must work closely to coordinate, clean, and keep
up facilities. Even the most terrible mess will not ruin well-developed relations, but a
formal agreement about use of space was never made at Chapel Hill, but the deep
connections between the two congregations and the generally informal nature of things at
the church made it unneeded. Many other churches have found such documents very
helpful.
8. Diverse Leadership
The official and unofficial leadership of Chapel Hill is very diverse and it needs to
be. Churches who hope to be involved in Hispanic ministry need to look for ways to
grow Hispanic leadership. Chapel Hill was exceptionally fortunate that competent,
motivated leadership was in the neighborhood and walked through the door. Twice. The
first was Pablo Amor, a layperson, and then Francisco Bienvenido, a pastor. I believe that
as churches begin work with Hispanics, God will send talent to their doors. However
churches have to be willing to utilize that talent. It is also worth remembering that
leadership that walks through the door can just as easily walk back out; finding Hispanic
234
the responsibilities of non-Hispanic leadership is to develop the Hispanic leadership,
While both Amor and Pastor Bienvenido were newcomers to the church, building the
Hispanic congregation without their leadership would never have happened. Cultural
barriers between people groups are too great for non-Hispanics to build a Hispanic
congregation. I believe that God has called non-Hispanics to help launch Hispanic
ministries, but if these ministries are to be sustained, they will need Hispanic leadership.
Hispanic leadership must also help in launching ministries and be central in the
continuing leadership of the ministries. Such leadership certainly can come from
laypersons.
that those they relate to are “at the table.” If not, people feel disenfranchised. The feeling
of being “enfranchised” in the USA is a powerful thing for those who are not citizens.
imbedded. As a white guy from the suburbs, I had to cross some cultural and language
barriers to be able to even worship in a Hispanic setting. Thus there was no question in
my mind that I could not effectively lead such worship. Worship leadership must flow
At the same time, support from the English pastor is critical. Lack of such
support, especially but not exclusively in the early stages of a ministry, will virtually
assure that the ministry will falter. And this leadership has to be more than an occasional
pat on the back for the team members. The pastor must be part of the team. Hispanic
235
congregants need to know the face and name of the English pastor even if he or she
speaks no Spanish at all. Otherwise, the English pastor is not their pastor and Hispanics
As mentioned earlier in this story, the Hispanic pastorate has more formal and
informal authority than the same role in (at least) Anglo churches. Perhaps there is a
closer correlation between the authority vested in Hispanic pastors and that vested in
pastor’s wife (La Pastora) also has a quite significant role in the life of the church. The
sense a greater openness to call and call upon the pastor heedless of the hour of the day or
night. Whenever there is a need, real or otherwise, for a pastor, Hispanic congregants feel
free to call. If a congregant has a question about a Bible verse at midnight on Saturday
night, they call. If a congregant who has to be at work at 5:00am and their car will not
start, they call the pastor. And the pastor’s children will wake him or her up. The church
Churches, Chapel Hill included, have faced difficult questions about how to
support a pastor whom they cannot legally employ. The reality is that while many
employers pay undocumented Hispanics, the church is obligated to obey the law.
Churches that have failed to do this, even unwittingly, have faced devastating results. And
there is no need to do so. The best option is to hire someone who has both the talents
236
needed and legal authorization to work in this country. Large churches and groups of
churches can pursue this option. The process is more involved and expensive than a
typical hire ($13,000 in visas alone if you bring a pastor and spouse from Mexico) but it
can be done. Smaller churches can find creative and legal ways to support those persons
who emerge from their congregations with the skills to be in ministry without violating
the law.
Is indigenous or inclusive worship the best way to go? Both have their plusses and
minuses. Our experience at Chapel Hill began with inclusive worship. When Pablo Amor
first arrived, the otherwise all-Anglo church learned to sing “Jesus Loves Me” and a few
other simple songs in Spanish so that he would feel at home. And Amor did at least feel
welcomed and a part of the life of the Anglo church. When a Spanish language service
was launched a few months later, it was even more inclusive: with Hispanic (Mexican)
music and preaching, translated into English. Both morning (English) and afternoon
(Spanish) services grew both spiritually and numerically, with both Anglos and Hispanics
at both services. After a few years, without really intending to do so, the afternoon service
morphed fully into “the Spanish service” initially by moving its time forward to 1:00pm,
thus making it difficult for those Anglos who had not too long ago been at the English
service to return for the second service. Thus total Anglo participation in that service fell
and the service moved from being more inclusive to being more indigenous. The
Hispanic presence at the “English” service also fell. The liturgies at both services began
to be closer to the traditional liturgical styles of the two groups and the congregations,
237
with several bumps along the way, continued to grow. Both inclusive and indigenous
But it can hamper the ability of the worshippers to use their “heart language.” Good
worship leaders can work around this, but it is difficult and made even more difficult
Every church has people who are not on board with every project. Chapel Hill is
no exception and there were those persons on the Anglo side of the church who were not
apparently interested in the Hispanic ministry from the outset, those who lost interest
along the way and a few who thought it was a bad idea from the start. While these folks
seemed to realize that I enjoyed the work with the Hispanics before I realized they did
not, they were not only generally kind to me, but also continued to support and strengthen
At first I found this not terribly remarkable, but as I began to learn more and more
about multi-ethnic ministry, especially Hispanic ministry in the Mid South, I came to see
that one of the real strengths of the Chapel Hill church was that those persons who were
potentially antagonistic towards the ministry had not only been peaceable but had been
more or less helpful. And so I worked a little harder to make sure that they remained
within the heart of the church by soliciting their thoughts and ideas and making sure they
were included in decisions as was appropriate. It was such a member of the church who
brought forward the issue of the sharing of utility costs in 2005 (see page 177). As it
turned out, his vision and understanding of the situation was better than both mine and
238
those laypersons advocating for the Hispanic ministry. His idea was simply that the whole
church should share in the upkeep of the building. The advocating Anglos greeted it
coolly for the burden it would place on the Hispanics. But the Hispanics themselves were
grateful for the opportunity to help support the church. All voices need to be heard: those
who cheer, those who jeer, and those who would be otherwise silent.
239
NOTES
240
1
The United Methodist Publishing House, The Book of Discipline of the United Methodist
Church (Nashville, TN: Abingdon Press, 2004), 173.
2
John Wesley, Thoughts on Methodism. In The Works of John Wesley on Compact Disc [CD
ROM] (Providence House Publishers: Franklin TN, 1995)
3
Manuel Ortiz, The Hispanic Challenge (Downers Grove, IL: Intervarsity Press, 1993), 52-56.
4
World Council of Churches, Baptism, Eucharist and Ministry (Geneva: World Council of
Churches, 1982), 5.
5
World Council of Churches, 4.
6
The Western Jurisdiction of the United Methodist Church, "Sacramental Faithfulness," The
Daily Christian Advocate, 2000, sec. 1, p. 220.
7
World Council of Churches, 5.
8
The United Methodist Churches’ requirement that 115 congregants sign an official document
for a church to be chartered has stymied the work of Christ in Tennessee because of deportation related
worries.
9
Clara E. Rodriguez, Changing Races (New York: New York University Press, 2000), 18-20.
10
A short discussion of “race” is found on page V in the introduction to this text.
11
Du Bois W.E.B, The Souls of Black Folks (Chicago: A.C. McClurg & Co, 1903). accessed
online at www.bartleby.com/114, Jan 23, 2008.
12
George Yancey, Beyond Black and White (Grand Rapids: Baker Books, 1996), 14.
13
Roberto Suro, Strangers Among Us (New York: Alfred A. Knopf, 1998).
14
Stephen Talty, Mulatto America (San Francisco: Harper Collins, 2003), 220.
15
George Yancey, 52.
16
Betsy Guzman, 2-3.
17
Victor Davis Hanson, Mexifornia (San Francisco: Encounter, 2003), 20.
18
Victor Davis Hanson, 23-27.
19
Victor Davis Hanson, 101-107.
20
Roberto Suro, Living In Spanglish (New York: St. Martins, 2002), 6, 8.
21
Ortigoza, David. Email interview by author, January 6-9, 2008. (Rev. Ortigoza is the
Latino/Hispanic Ministries Director for the South East Jurisdiction of the United Methodist
Church.)
22
Michael O. Emerson, People of the Dream (Princeton, NJ: Princeton University Press, 2006),
58.
23
Generally, however, small groups need to form before a worshipping community is created.
This same pattern holds true of any new church start.
24
Charles Dahm, Parish Ministry in a Hispanic Community (New York: Paulist Press, 2004),
164.
25
Technically, “interpretation” is of the spoken word and “translation” of the written. I have
chosen to use the word “translate” in both situations for simplicity’s sake.
26
Some of this time was, of course, dual use.
27
George Yancey, One Body, One Spirit (Downers Grove, IL: Intervarsity Press, 2003), 85.
28
One Anglo, a newer resident in Riddleton, did leave the church while I was pastor, and I
thought his departure was at least partially caused by the Hispanic ministry. He insisted that it was not;
his religious background had been more charismatic than the English congregation and he needed a
more spirit-based worship service.
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