(Click here for the Introduction; Click here for part 1)
Part 2. The race challenge: What does a New
Zealander look and sound like?
New Zealand
Journalist and commentator Paul Henry’s public and racist questions about the
Governor General Sir Anand
Satyanand’s not ‘looking and sounding like a New Zealander’ have been (mostly) publicly
refuted and condemned in the media and in many café and pub conversations
around the country – though interestingly not so much on talkback radio. Critical reflection has been engaged in
whether we ‘all think in this way’ – and clearly many of us don’t.
But critical
reflection is necessary in many other parts of our society – not just the media. The church is no exception as these are
also questions we hear from our congregations. We need to look critically at ourselves.
In the
stationing process we have seen some parish councils or members dismiss
ministers on the stationing sheet out of hand because they have ‘foreign names’
(often Pacific or Asian). This dismissal is built on the assumption that these
people probably can’t speak English well, and are not ‘like us’.
We also hear
comments following the announcement of successful candidates in our candidating
process like, ‘Where are the New Zealanders?’ (note: Often linked to this is
the question *‘where are the younger ministers?’)
Interestingly
this comment is almost never the case in churches that have intentionally
embraced multiculturalism as part of their lives – they have multi-cultural
leadership (representative of the parish and wider community, not just in ones
or twos), have worship lead in different languages, have mixed-culture youth
groups and (maybe most importantly) have a pastoral care structure that is
based on ability, not history or ethnicity. These groups accept the lay
ministry of all, no matter what the culture of the people involved.
It may be
hard for us to hear, but I would tentatively suggest that the number and quality of Palangi
candidates might reflect the strength and age range of palangi in our churches.
The comments I’ve
noted above appear to be based on several assumptions. Here are some that I
have heard and would want to see challenged:
Racial / Ethnic
That these people are not
New Zealanders (they don’t look and sound like us).
That a minister who does not
‘look and sound like us’ can’t provide caring & competent ministry to us.
That we cannot relate to a
minister who does not ‘look and sound like us’.
Discipleship
That someone else (some other
parish) is providing the ‘breeding ground’ for candidates / presbyters and
deacons (see above).
That ‘somewhere out there’
is a group of (often) younger people who want to come into ministry
… and that that ministry will
be done the same way as we like it at the moment.
Missional
That our church is, and will
always be, as it currently is; and we want a minister who will minister to us
in this way.
That there we (the church)
are one part of society that is not changing in demographics, culture or
ministry opportunities.
That migrants are a group to
be ministered to, and that they cannot provide leadership or ministry to or
with us.
Can a “New
Zealander” be Fiji-Indian, Tongan, Samoan or Korean? Of course. We cannot
ignore *the changing face of the church which includes people of many cultures
and races – and that these people bring graces and gifts to our church and communities
that we should embrace in our leadership.
Paul Henry’s
attitude has provided us with ‘food for thought’.
For Reflection:
o What are the factors which determine the depth of pastoral relationship
which allow others to minister to me?
o Is race or ethnicity a determining factor?
o Could God be challenging me to be open to ministry by someone of a
different ethnicity or age group to what I am used to?
Link to Part 1
Link to Part 3
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