The Elliot Rodger tragedy and Asian American ministry

Most of the responses to the Elliot Rodger’s murderous rampage have drawn necessary attention to mental illness and gun violence. Emil Guillermo, after analyzing Rodger’s “manifesto,” highlights a racial dimension that has implications for ministry in racially diverse contexts. Guillermo argues that Rodger acted largely out of disdain for his mixed-race features (he was hapa, i.e., half-Asian; his mother is Chinese).

Emil Guillermo 8-100x100See Emil Guillermo’s blog “Elliot Rodger’s manifesto shows self-hate fueled anti-Asian violence that kicked off Isla Vista rampage” (May 25, 2014)

Blaming this for his sexual frustration and relational isolation, Rodger lashed out last Friday. The Isla Vista rampage left 7 dead and 13 wounded. Three of the dead were Chinese Americans from the S.F. Bay Area (one attended a youth ministry of a Chinese church in San Jose).

I don’t want to over-analyze the racial dimensions of this tragic situation. But I believe that they have implications for ministry, especially ministry among Asian Americans. Let me begin by assuming that a racialized world will reproduce racialized subjectivities. That is to say, the way we view and value ourselves is largely determined by the way our society structures and assigns value, power, and beauty to different racial categories. Much of our self-worth depends on what we embrace from our society’s diverse perceptions about race.

Of course we don’t all think the same way about race. Many of us who grew up in an Asian ethnic “bubble” did not feel devalued until we entered the mainstream, despite the media’s tendency to present “whiteness” as the norm. Those who grew up in largely white or multiethnic settings sometimes resort to “colorblindness” to escape self-stigmatization. Others might exaggerate their race/ethnicity/culture in order to garner attention that can be, in some cases, very rewarding. Race may be deeply submerged, laying just beneath the surface, or at the core of our feelings about ourselves. But it is always present within our consciousnesses. It gives us this nagging feeling that being white (and male) is simply better. That nagging feeling is one of the ways racialization in our social structure is reproduced within us. What does this say about ministry to Asian Americans?

God’s acceptance: the Asian American evangelical gospel?

Christians believe that our identity in Christ ought to be our most distinguishing feature. We are encouraged to live each day as a public witness to our faith, as if we were standing before the face of God (corem deo). Usually this means that our Christian identity renders irrelevant all the other aspects of who we are – such as race, gender, and social status. In fact, these identities are the result of sin. Christians should overcome, not dwell on them. Ministry and mission should therefore be blind to culture, gender, and social status.

As appealing as this sounds, it misses an important reality: social inequality, not social difference, is the result of sin. When being seen as “not” white has negative ramifications for how that person is valued or treated, it is not simply racial prejudice (check out this study). This is symptomatic of a social structure that privileges whiteness. Social inequality grows out of sinful social structures. Corporate and structural sin is just as real as individual and personal sin.

But racial, gender, and economic inequality don’t exist in a worldview where structural sin is not seen. In this worldview, racialized subjectivities are not ministry concerns.

However, can one say that the God of the Bible doesn’t care about social inequality?

Many Christians believe that God cares deeply. For them, living corem deo includes bearing witness against structural sins and their consequences. Over the last twenty years, InterVarsity Christian Fellowship has developed a ministry strategy for overcoming the negative effects of racial inequality that Asian Americans experience. The inequality often finds expressions through self-hatred, feeling unaccepted and devalued, seeking worth through performance, and placing undue faith in meritocracy. This ministry stresses the importance of embracing Asian American culture, ethnicity, and race.

The basic gist of this ministry is this:

God created and placed us in our cultural, ethnic, and racial settings. Sin diminishes Asian social identities and favors others. Rather than rejecting or escaping them, we need to realize that our identities are not marks of worthlessness. Rather, they are gifts from God. God transforms what our world sees as insignificant into something with tremendous significance and purpose. So we don’t have to feel embarrassed or devalued. 

An example of this approach can be found in this video clip (thanks Roy Tinklenburg):

 

As you can see, the spiritual discovery happens when the Asian American believer realizes that God accepts him or her. Instead of the futile efforts of earning societal acceptance and meeting family expectations, we rest in God’s declaration that we are worthy (in view of Christ’s work on the cross). This message transposes into the Asian American context the basic Reformation and evangelical insight of sola gratia.

There is no doubt in my mind that God’s acceptance is a message Asian Americans need to hear. It is a message that rings true for multi-race people and others who are marginalized, too.

But, in my opinion, it is just a first step. There are many questions that still need to be considered by Asian Americans as we minister to them. For example:

  • Now that I can accept who I am, what do I do with this knowledge? [i.e., the sanctification question]
  • What in my Asian culture needs to be redeemed? After all, God’s creation, despite being declared good originally, is still marred by sin.
  • What does social equality look like as an Asian American Christian? Does this mean fighting against any and all forms of discrimination and injustice?
  • Should I openly support Asian American causes? (e.g., APA programs in colleges or seminaries, Asian American politics or community activism, Asian American specific ministries)
  • Should I take pride in being Asian? How? (e.g., promote Asian American studies or cultural immersions)
  • How do I share this new insight to non-Asians? What role do they play in all of this?
  • Should I belong to an immigrant Asian church? Should I go to a multi-ethnic church?
  • Whichever church or ministry I join, how much of my Asian American identity should be part of conversation? How can I contribute this part of who I am?

I don’t know all the answers, but I’m eager to connect with others who are also interested in these questions.  I cannot say that the message of God’s acceptance would have prevented Elliot Rodger from slipping down the slope of self-destruction, hatred, and violence. I wonder if he and many others would have benefited from a ministry that pays as much attention to the “racial dimensions” of our contemporary life as InterVarsity’s Asian American ministries. But I’m convinced that greater attention to the questions raised by those who are invested in Asian American ministries will contribute to a better self-image,  mental health, and spiritual maturity for the Church and those to whom she is called to minister.

Lucy in the Sky with Diamonds

Lucy in the Sky with Diamonds.

via Lucy in the Sky with Diamonds.

Cross-posted from Canaan English Ministry blog

September 12, 2013

Dear Canaan EM’ers and friends,

Why is Lucy unhappy? A pretty well-informed blogger says that Lucy, who represents Generation Y (the generation born between the late 1970s and the mid 1990s) is unhappy because reality turned out to be worse than she expected.

[Go here to read the entire blog http://www.waitbutwhy.com/2013/09/why-generation-y-yuppies-are-unhappy.html]

Raised with messages about “following your passion” and earning many meaningless trophies, Lucy has a very high opinion of herself and believes that she is special.

The blogger cites Professor Paul Harvey (University of New Hampshire). Dr. Harvey says that Gen Y has “unrealistic expectations and a strong resistance toward accepting negative feedback,” and “an inflated view of oneself.” Furthermore, “a great source of frustration for people with a strong sense of entitlement is unmet expectations. They often feel entitled to a level of respect and rewards that aren’t in line with their actual ability and effort levels, and so they might not get the level of respect and rewards they are expecting.
The blogger concludes that “Lucy’s extreme ambition, coupled with the arrogance that comes along with being a bit deluded about one’s own self-worth, has left her with huge expectations for even the early years out of college. And her reality pales in comparison to those expectations, leaving her ‘reality – expectations’ happy score coming out at a negative.Until she experiences the reality of work life and career building.”

Furthermore, Lucy feels taunted by the success of her peers. Her social media world shows that “A) what everyone else is doing is very out in the open, B) most people present an inflated version of their own existence, and C) the people who chime in the most about their careers are usually those whose careers (or relationships) are going the best, while struggling people tend not to broadcast their situation.” Of course, this leaves Lucy feeling, incorrectly, like everyone else is doing really well, except her.

If you’re Lucy (and believe me, there are many Lucy’s among Baby Boomers, too), then our current sermon series on the life of Joseph will speak to you. Like Lucy, Joseph’s reality didn’t match his dreams. Yet, he continued to stay connected with God and God’s plan for him. God had something bigger planned for him – and he does for you, too!

Be the church, y’all!

Tim Tseng 曾 祥 雨 :: Ph.D.
Pastor of English Ministries
tim.tseng@ecanaan.org
timtseng.net
canaanem.org

I’m spiritual, not religious (Inheritance Magazine Article)

This article appears in Inheritance Magazine (No. 17, August 2012): 7-10. Visit: inheritancemag.com

I’m Spiritual, not religious

Young adults in America are shaping and being shaped by an emerging culture that is viewed with alarm and hope. In The Next Christians, Gabe Lyons calls this culture Pluralistic, Post-modern, and Post-Christian. Christianity, however, is still the dominant North American religion. In two 2008 surveys, just over three-quarters of Americans identify themselves as Christians. But this is a drop of about 10 percent since 1990. One might assume that the recent growth of immigration from non-Christian countries caused this decline. But the percentage of non-Christian religions in America has only increased between .5 and 1.5 percent.

Despite the numeric dominance of Christianity in America, there is sense that the Church is no longer respected or viewed as positively as it was a generation ago. This is especially true among young adults. Indeed, young adults make up the largest group that identifies itself as “not religious.” In fact, this group has grown the most of all groups in the survey (from 8.2 to 15 -16 percent).[i]

Studies also show that many who consider themselves “not religious” want to be considered “spiritual,” too. Though nebulous (and perhaps because it is nebulous), being “spiritual” is perceived to be a good thing. A person who is in touch with God, a higher power, one’s true self and feelings, or with nature is viewed more favorably than a person who is committed to a faith community or its convictions. Young adults appear to be demonstrating this with their feet. In the 2012 Millennial Values Survey of college-age adults, 25 percent reported that they were “religiously unaffiliated.” Only 11 percent indicated that they were “religiously unaffiliated” in childhood. Catholics and white mainline Protestants saw the largest net losses due to this movement away from their childhood religious affiliation. College-age young adults are also less likely than the general population to identity as white evangelical Protestant or white mainline Protestant.

Furthermore, in the same survey, only 23% believe that the Bible is the word of God and should be taken literally. 26% believe the Bible is the word of God, but that not everything in the Bible should be taken literally. 37% say that the Bible is a book written by humans and is not the word of God.[ii]

Finally, the Millennial values survey indicated a negative reaction to Christianity. Christians are perceived by 84 percent of the “religiously unaffiliated” as “judgmental” and “hypocritical.” 79 percent believe that Christians are “anti-gay.” 73 percent believe Christians are “too involved with politics.” Even though 56 percent believe Christianity “has good values and principles,” 41 percent believe that Christianity “consistently shows love for other people” and only 18 percent feel that it is “relevant to your life.”

What is happening? Why is there an increasingly negative approach towards words like “religion” or “faith.” Where is this anti-religion sentiment coming from? Why does ‘being spiritual’ feel more safe, more PC? What’s the appeal, particularly for young adults and second generation Asian Americans?

Perhaps all this is a reaction to the political activities of the so-called Religious Right. After all, most young adults favor allowing gays and lesbians to marry and keeping abortions legal. More likely, this “spiritual, not religious” attitude is the culmination of a growing individualism and anti-institutionalism since the 1960s. In his classic study, Habits of the Heart (1985), sociologist Robert Bellah observed that a personal worldview that he called “Sheilaism” was on the rise. “Sheila” was raised in the Christian church. But rather than embracing those beliefs in adulthood, she created her own spirituality out of different religions and pursued a satisfying life without institutional religion. For more than a generation, the fastest growing population has been the tribe of “Sheilaism” – the church of “spiritual, but not religious.”[iii]

An unconnected and individualistic spirituality is nothing new. The belief that faith is an individual and private affair has been deeply embedded in American culture through its history. Many would rightly argue that this type of spirituality has led to greater tolerance for diversity and individual freedom. Nevertheless, the recent rise of “Sheilaism,” especially among young adults, has not been greeted with universal acclaim. And it’s not just advocates of organized religion who have raised much of the alarm.

Spiritual, but not responsible

Social scientists such as Robert D. Putnam, warn that the increased individualism and privatization is causing “the collapse of social capital” in American society.[iv] Television and the Internet are blamed for keeping people home rather than participating in community life. Fewer Americans participate in traditional community activities such as bowling leagues, local political clubs, or neighborhood churches. Without vibrant participation in community and public life, Putnam (and Bellah) fear a weakening of democracy that could undermine the health of American institutions.

In Lost in Transition: The Dark Side of Emerging Adulthood (2011), a team of sociologists led by Christian Smith argue that many young people today face five major problems: confused moral reasoning, routine intoxication, materialistic life goals, regrettable sexual experiences, and disengagement from civic and political life. “The idea that today’s emerging adults are as a generation leading a new wave of renewed civic-mindedness and political involvement is sheer fiction,” says Smith.[v]

Jean Twenge, professor of psychology at San Diego State University, concurred in her two studies, Generation Me and The Narcissism Epidemic (coauthored with W. Keith Campbell). In a recent article in The Atlantic, Twenge says that “Millennials were less likely than Boomers and even GenXers to say they thought about social problems, to be interested in politics and government, to contact public officials, or to work for a political campaign. They were less likely to say they trusted the government to do what’s right, and less likely to say they were interested in government and current events.”[vi]

These troubles cannot be blamed on the poor individual decisions of young adults alone. They are deeply rooted in the mainstream American culture that young adults have “largely inherited rather than created.” According to Smith, failures in education, consumer capitalism, hyper-individualism, postmodern moral relativism, and other aspects of American culture all contribute to the difficult situation facing young adults.

In sum, these scholars argue that the “spiritual, but not religious” attitude may actually harm American society. By rejecting institutions such as religion and government, this attitude encourages withdrawal from social engagement and responsibility, and, possibility the loss of compassion for others.

Getting Religion: the Key to Responsible Spirituality?

If not for Christianity as an organized religion, the idea that spirituality applies only to personal well-being and not family life, community, social issues, and politics might have been the norm in American culture. For good and ill, the Christian church’s historic proclivity to engage (some would say interfere with or impose its values and beliefs on) politics and culture has contributed to a vibrant democracy.  Its moral values have empowered people to reform and transform society.

Given the current Pluralist, Postmodern, Post-Christian situation, Gabe Lyons invites Christians to engage this landscape in a more positive, creative, and hopeful manner. Instead of getting offended, withdrawing, or protesting the changes, Christians ought to see our contemporary situation as an opportunity to renew our mission to North America.

“From the standpoint of the public good,” according to James Reichley, “the most important service churches offer to secular life in a free society is to nurture moral values that help humanize capitalism and give direction to democracy.”[vii]

Given the decline in mainstream American churches, the time may be ripe for Asian American Christian Young Adults to renew our mission to North America. God may be calling us to counter the hyper-individualistic spirituality so prevalent among our peers. And the way to do that may be to build up our churches rather than be consumers of spirituality. It may be time to finally get religion!


[i] Barry A. Kosmin and Ariela Keysar, American Religious Identification Survey (ARIS 2008) (Hartford, CT: Trinity College ISSSC, 2009); The Pew Forum on Religion and Public Life, “U.S. Religious Landscape Survey 2008,” http://www.religions.pewforum.org; Robert N. Bellah et al., Habits of the Heart: Individualism and Commitment in American Life (Berkeley, CA: University of California Press, 1985) . See also http://www.robertbellah.com.

[ii]  2012 Millennial Values Survey. A Generation in Transition: Religion, Values, and Politics among College-Age Millennials (Public Religion Research Institute, April 19, 2012). http://publicreligion.org/research/2012/04/millennial-values-survey-2012/

[iii] Bellah, Habits of the Heart. See also http://www.robertbellah.com.

[iv] Robert B. Putnam, Bowling Alone: The Collapse and Revival of American Community (New York: Simon & Schuster, 2000).

[v] Christian Smith, et. al., Lost in Transition: The Dark Side of Emerging Adulthood (New York: Oxford University Press, 2011), p. 224.

[vi] Jean Twenge, “Millennials: The Greatest Generation or the Most Narcissistic?” The Atlantic (May 2, 2012). Accessed at

http://www.theatlantic.com/national/archive/2012/05/millennials-the-greatest-generation-or-the-most-narcissistic/256638/

[vii] A. James Reichley, Religion in American Public Life (Washington, D.D.: The Brookings Institute, 1985), page 359.

The Young Adult Black Hole

Published in Inheritance Magazine #13 (Sept/Oct 2011)

Young Adults and the American Church

It is becoming a well-established fact: young adults are vanishing from the American Church. Recent surveys indicate that emergent Americans who identify themselves as Christians today have declined sharply over the past twenty years (see figures 1 and 2 below). [1] Even White evangelicals, who have usually retained a higher percentage of young adults than mainline Protestants or Catholic, are experiencing a decline of this treasured cohort. But even though many more young adults say that they are not affiliated with any religion it doesn’t mean that they are rejecting spirituality. In fact, we are witnessing the spectacular growth of emergents who claim to be “spiritual, but not religious.”

Figure 1: Distance from organized religion today

Distance from Organized religion Emerging Adults Other Adults
Attend church weekly or more 15% (20 plus)30% (30 plus) 40% (older adults)
Not members of a church 35% 19% (all adults)
Belong to no religious tradition 20% 14% (all adults)
“Secular” or “somewhat secular” 23% 15% (ages 25-64)10% (over 64)

* * * * *

Figure 2: Comparing Church attendance (1970s and today)

Church attendance of Americans under 45 1970s Today
Attend weekly or more 31% 25%
Never attend 14% 20%

 

Some speculate that the conservative politics of many Christians may be turning off and tuning out the emergents, who are generally more liberal. Others think that the increase in privatization and consumerism in recent years has made the culture of young adults less interested in participating in organized communities. Rather, communities are formed to cater to the needs and desires of the young adult. Whatever the cause, the Church in America is facing one its greatest challenges.

Asian American emergents and the “renewal” of American Christianity

Though racial-ethnic Christian communities also face similar challenges, young adult engagement in church life is still relatively high when compared to the wider American Church. In fact, the significant presence of younger Asian Americans in thriving non-African American urban churches and in many campus ministries can be interpreted as a sign that God is using Asian Americans to revitalize (White) American Christianity. Asian American presence in previously White ministries legitimizes a multi-ethnic vision as do Asian American ministries that reject being identified as Asian American.

But these developments can also be a sign that Asian American churches have no future. The “Silent Exodus” will continue as generations of young adults who remain Christians leave their immigrant churches for White or multi-ethnic churches. From the perspective of immigrant Asian churches (who should also be considered Americans), the wider American church can be viewed as a Black Hole, a parasite, or a vampire that sucks the young life out their congregation’s families.

I have very little sympathy for immigrant churches that drive their young adults out because of insensitive leadership, authoritarian parenting, or uncaring coworkers. These churches don’t deserve their children.

But for the churches that have made a concerted effort to build intergenerational and multicultural faith communities (by the way, immigrant churches may be more multicultural than most multiethnic churches because they have to navigate language diversity), the revitalization of American Christianity seems to come at a great cost to them. The way American Christians treat the immigrant (and refugee) church is a test of our capacity to love the foreigner among us. Thus, the struggles and concerns of immigrant churches should matter to all Christians.

Furthermore, the fate of those who embark on the “Silent Exodus” should also matter. Do Asian American Christians in non-Asian ministries have any role other than increasing multi-ethnicity? Are their unique needs cared for? Are their contributions and gifts valued?

The bottom line: Can the American church truly be renewed if immigrant churches are dismissed and “exodused” Asian Americans are only valued as window dressing?

Raising these questions begs a deeper question: Why do Asian American Christian young adults leave immigrant or pan-Asian churches? I’d like to suggest a few reasons. Since I believe that immigrant and pan-Asian churches are to be valued as important members of the American Church, their desire to retain young adults must be taken seriously. So I’ll close with a few recommendations for these ministries.

The “Silent Exodus” or the “Babylonian Captivity”?

The usual reasons given for young adult flight from racial-ethnic churches center on four narratives. First, the culture of immigrant churches is incompatible with the Americanized young adult. It is too “Asian,” too foreign. Second, assimilation and integration into American culture is desirable, more compatible, and inevitable. Third, many Christians believe that multiethnic congregations are more biblical, therefore, morally superior to racialized churches. Hence, there is, among many evangelicals today, a race to become multi-ethnic – often at the expense of immigrant and pan-Asian churches. Fourth, underlying most evangelical conviction is that our earthly identities ultimately do not matter. Our Christian identity is the most important. Even in many multi-ethnic evangelical churches, the goal is to shed, not affirm, our earthly identities.

Together, these narratives create what I call the “evangelical deconstruction of Asian America.” I’m not saying that evangelicalism intentionally seeks to destroy Asian Americans. But Asians and Asian Americans who have their faith shaped by evangelicalism usually think that being Asian American is irrelevant. So this is how the evangelical sub-culture “deconstructs” Asian America (and other earthly identities).

Now perhaps Asian America should be deconstructed. Perhaps there should be no “ethnic” churches. Perhaps all Asian Americans should join the “silent exodus.” But these narratives sound suspiciously like “cultural captivity” to the “American dream” rather than entry into the Promised Land. Indeed, the American dream is the secular version of these four narratives. Immigrants are too foreign to matter. Their children can integrate and succeed. Together they create a multi-ethnic America where ethnic identities are less important than American identity.

Given these narratives, is it any wonder that Asian Americans prefer to leave their ethnic ghettos behind? Leaving the ethnic immigrant or pan-Asian church is equivalent to moving up in the world.

I won’t suggest very loudly that Jesus’ incarnation moves in the opposite direction. Nor do I blame Asian American young adults for wanting to pursue the American-Evangelical dream. But I do believe that these narratives powerfully shape all Americans. They create social scripts that ensure that the American norm is colored White despite the reality that there will no longer be a racial majority in the United States by 2040. It’s easier to conform to these social scripts than to change them or write new ones. That is why the “silent Exodus” will continue in the foreseeable future.

Of course, negative experiences in immigrant or pan-Asian churches will exacerbate the “silent Exodus,” but even healthy churches won’t stem the flow. Insofar as evangelicalism is captive to the American Dream, insofar as Asian Americans are captive to the evangelical deconstruction of Asian America, there is no future for Asian American Christianity. Immigrant and pan-Asian churches will never be able to develop sustainable young adult ministries. Indeed, unless we prayerfully rely on the creative work of the Holy Spirit, these social scripts are much too pervasive and powerful for us to change.

Here is an example of its power. Imagine what it will be like to dine at Christ’s great banquet when his kingdom finally reigns. Who will be seated at that banquet? Will it not be a great cloud of witnesses from every nation and every race? Who would you want to sit next to (someone else will be seated at Jesus’ side, so you probably can’t sit next to him right away)? Augustine? Luther? Calvin? Wesley? Billy Graham? All the male heroes of Western Christianity? Would you want to meet the Asian and Asian American heroes? Would you know who they are? If not, why? Isn’t this because of the Christian social script that we’ve inherited? We’re conditioned to think that only certain people are representative of Christianity – and that doesn’t usually include Asian Americans.

Creating counter narratives

But I believe that God is alive. Surprising things can and will happen. We can counter these narratives by creating alternative or counter narratives. These new narratives can capture the attention of Asian American young adults and, possibly, move their hearts towards embracing immigrant and pan-Asian Christian faith communities. I suggest three ways create counter narratives:

1. Re-envision the Asian American Christian role in the new global reality: church leaders need to capture a biblical vision of God’s redemption of all nations and peoples that includes ethnic and racial minorities. Asian Americans should not be fully identified with the dominant American culture or with Asia. They are stewards of a unique set of gifts from God (Asian American cultures, ethnicities, histories, etc.) and will be asked to demonstrate how they have multiplied their “talents.”

2. Retrieve and retell Asian American Christian stories: churches and wealthier Christians could fund research in the study of Asian American Christianity. Insist that seminaries and universities hire specialists in the area. Create scholarships that encourage such research. By retrieving stories from the past and present, a treasure trove of resources will be available to help churches tell Asian American stories. Don’t let Asian American Christian young adults grow up with no knowledge of their unique story and gifts for the wider church and the world.

3. Redeem representation: Embrace the reality that immigrant and pan-Asian churches need to encourage greater Asian American representation in the mainstream American church. Don’t simply consume what is offered by the mainstream – rather insist that Asian American voices be heard in major conferences and events. This also means promoting and advocating for Asian American speakers and leaders who understand and embrace immigrant and pan-Asian ministries. The other meaning of representation is the creation of new ways of being Asian American and Christian in our worship, literature, and arts. Churches and wealthier Christians can fund artists to articulate traditional and contemporary expressions and forms. It is not enough to protest the way mainstream culture defines and stereotypes Asian Americans. Asian Americans must create their own representations.

Multi-ethnic churches can also participate in this creative activity, but immigrant and pan-Asian churches are more deeply rooted in the Asian American experience so have a greater advantage.

In the end, the only way to stem the deconstruction of Asian America is to re-construct Asian American Christianity again and again – in new forms and expressions. Like other emergents, Asian American Christian young adults are attracted to opportunities to create. So, let us assume that immigrant and pan-Asian churches have created healthy intergenerational cultures and are responsive to the “Five Cries of Asian American Christian Young Adults.” These churches can then become “culture making” laboratories and carve out space for creating counter narratives. There may yet be hope for Asian American Young Adults!

REFERENCES

  • 60 Minutes. (2008, May). “The millennials are coming!” www.cbsnews.com/video/watch/?id=3486473n
  • Arnett, Jeffrey Jensen. (2004). Emerging adulthood: The winding road from the late teens through the twenties. New York: Oxford University Press.
  • Brooks, David. (2001). “The Organization Kid.” Atlantic Monthly. www.theatlantic.com/doc/200104/brooks
  • Changing Sea: The changing spirituality of emerging adult project. http://www.changingsea.org/
  • Cooper, Marianne. (2008). The inequality of security: Winners and losers in the risk society. Human Relations, 61 (9): 1229–1258.
  • Crouch, Andy (2008). Culture Making: Recovering Our Creative Calling. Downers Grove: InterVarsity Press.
  • Edgell, Penny (2005). Religion and family in a changing society: The transformation of linked institutions. Princeton, NJ: Princeton University Press.
  • Park, Lisa Sun-Hee (2005). Consuming Citizenship: Children of Asian Immigrant Entrepreneurs Stanford University Press.
  • PewResearchCenter (Feb. 2010). “Religion among the Millennials: Less Religiously Active Than Older Americans, But Fairly Traditional in Other Ways.”  http://pewforum.org/docs/?DocID=510
  • Smith, Christian, with Patricia Snell (2009). Souls in Transition: The Religious and Spiritual Lives of Emerging Adults. New York: Oxford University Press.
  • Christian Smith, Kari Christofferson, and Hilary Davidson. (2011) Lost in Transition: The Dark Side of Emerging Adulthood. New York: Oxford University Press.
  • Timothy Tseng (2011). “Five Cries of Asian American Young Adults” contact author or view at https://timtseng.net/2011/03/07/five-cries-of-asian-american-christian-young-adults-resource/.
  • Robert Wuthnow (2007). After the baby boomers: How Twenty- and Thirtysomethings are Shaping the Future of American Religion. Princeton, NJ: Princeton University Press.

[1] Penny Edgell, Religion and Family in a Changing Society: The Transformation of Linked Institutions (Princeton, NJ: Princeton University Press, 2005).

Five Cries of Asian American Christian Young Adults resource

Posted March 7, 2011 on ISAAC blog [http://isaacblog.wordpress.com/2011/03/07/five-cries-of-asian-american-christian-young-adults-resource-available/]

After presenting the “Five Cries of Asian American Christian Young Adults” at a ISAAC Nor Cal workshop in Nov 2010, the Evangelical Formosan Church, LA’s Bridging Conference in Feb 26-28, and at the Bay Area Sunday School Convention on Mar 5, I’ve finally finalized the written presentation! It is posted at this link:

[download Tim Tseng’s Five Cries of Asian American Christian Young Adults pdf]

The updated powerpoint presentation is here:

Peter Wang’s presentation is here:

To contact Peter Wang and to receive Josh Lee’s presentations about retaining and reaching Asian American Young Adults, contact them directly at these links:

Rev. Peter Wang
English Pastor
Southbay Chinese Baptist Church, San Jose, CA
* * *
Rev. Josh Lee
English Pastor
Crossing English Ministry
Chinese for Christ Church, Hayward, CA
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