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Inspired by their convictions around human dignity and their hope in the body of Christ, Asian American believers are asking the church to take the lead in opposing anti-Asian racism fueled by the coronavirus pandemic. The statement denounces xenophobia, stands in solidarity with victims, and directs Christians to speak out and make changes in their churches, schools, and communities. By Tuesday evening, the statement garnered more than 3, signatories.

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Christian Mission Among the Peoples of Asia (American Society of Missiology pages; Publisher: ORBIS (August 21, ); Publication Date: August

For a long and formative time in my life, the Asian American church was my home. I came to faith at 15 in the high school ministry of a Chinese church. This was the place where I started to grasp the idea of a gracious God who loved me unconditionally; it was also where I came to terms with my Asian American identity, something I had been bitterly fighting for a decade.

I felt seen and accepted and understood, both by God and the people around me. I was beginning to care a lot about race, politics, feminism. Whatever the reason, when I wanted to talk about those issues, I mostly had to look elsewhere. I took theology classes and learned that the context in which each part of the Bible was written is crucial to understanding the text and applying it appropriately to our context.

I heard theological ideas that were way edgier than my own, espoused by professors who took their faith seriously. I learned more about power and privilege and the systemic nature of racism in this country. I sat with dozens of clients and heard their stories of pain and trauma and resilience and hope, and I realized that all of us have far more in common than not and everyone is doing the best they can with what they have.

I finished grad school with a completely different understanding of my faith than when I started. It was no longer just about Jesus as my personal Savior and helping people like me; it was about Jesus as a revolutionary who came to set the oppressed free Luke 4. Following Jesus was no longer primarily about my individual relationship with him; it now meant continuing his work of embracing and advocating for the marginalized and fighting injustice.

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In , I found myself having to defend the argument that race still matters while attending one of the most ethnically diverse evangelical seminaries in the nation. And although all were unanimous that racism was bad and diversity was good, when it came to more explicit discussions of institutionalized racism or white supremacy, there tended to be choirs of crickets. I must admit that at the time, my understanding of race was perhaps more militant than that of my seminary colleagues. Trained at San Francisco State University, the birthplace of Ethnic Studies, I understood race as playing a fundamental role in the structure and representation of all people in our country.

Race, in my view, was embedded in nearly every aspect of inequity in American life, and had to be considered in any pursuit of social justice or Christian mission. I was constantly exploring how my school engaged Christianity with progressive identity politics e.

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Most of us are aware that our personalities tend to develop through a series of distinct phases in life. And while each of us may react differently to these phases, we all inevitably experience them. Psychologists look at these different patterns of social behavior and create “developmental stage theories” – theories that describe how humans psychologically develop.

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Print: Publication Date: December Coping With Discrimination in Academia: Asian-American and Christian Perspectives. Christina Kim;M.

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With all of that said, let’s explore my speculations on why it’s difficult to discuss race in the Asian American evangelical church. 1. Identity in Christ.

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