Writers’ Feedback Gathering
Friday, October 26, 2007
4:00 – 8:00 pm
Catalyst, Fuller Theological Seminary
Unlike our male counterparts, Asian American Evangelical Women (AAEW) of each generation often find ourselves lacking a safe space and role models, causing us to resort to a perpetual pioneering state. Internalizing extreme belief systems of the East and the West, and integrating them with Christianity, many AAEW leaders face extreme pressure, stress, and alienation leading to burn out and depression. Feeling trapped by the triple pressure of familial, ecclesial, and social expectations, AAEW leaders often experience exhaustion. The challenges from male hierarchy and, due to internalized sexism, even women in our congregations oblige AAEW to function like modern day Bible women.*
As a response to such needs, Asian American Women on Leadership (AAWOL) was organized in 2005 as an initiative of the Institute for the Study of Asian American Christianity. The central purposes of AAWOL are to nurture and support AAEW in various ministries (see attached brochure). AAWOL’s main objective is to empower AAEW leaders through a nurturing community, promoting wellness (i.e. spiritual, emotional, and physical health) and holistic development of women leaders. As a way to encourage and empower other AAEW leaders, AAWOL’s core women decided to tell our stories, highlighting the connectedness we have experienced with specific biblical women. We invite your honest and critical feedback as we seek to portray the collective experiences of AAEW leaders. The following is a brief description of each chapter that we hope to share with you on October 26th. We look forward to a wonderful time of connecting and mutual sharing with you.
Yours in Christ,
AAWOL sisters
* Young Lee Hertig, “Without a Face: The Nineteenth Century Bible Woman and Tweintieth-Century Female Jeondosa,” In Gospel Bearers, Gender Barriers. Ed., Dana L.Robert, Maryknoll, New York: Orbis Books, 2002, Pp. 185-199.
For more information, contact Young Lee Hertig.
The Yin and Yang of Leadership: Biblical Characters According to Asian American Women
Introduction: Rev. Young Lee Hertig, PhD, The First Presbyterian Church, Altadena
Chapter One: “Subversive Banquets of Vashti and Esther: Bucking and Milking the System” (Rev. Hertig). By examining two Queens, Vashti, and Esther, this chapter will explore how Asian American women’s narratives converge with both Vashti and Esther. Examining one without the other will not do justice in understanding the systems they faced and to which they responded. There is a time to say “no.” and a time to say, “yes,” not one or the other. “Yes,” will not be meaningful when women are forced to be constantly obedient. Similarly, many contemporary AAEW women feel silenced and they need to break the silence for their own well being so that they can serve the community better.
Chapter Two: “Bathsheba: Breaking the Silence” (Chloe Sun, Ph.D.) I see myself on the way to transformation. That’s why the character of Bathsheba appeals to me. Bathsheba is a passive, voiceless figure in 2 Samuel 11, but turns into a more active character in 1 Kings 1. Her character transformation can be traced through these following movements: passive to active, silence to voice, maintaining the status quo to challenging it and from being on the margin to becoming influential. I hope through this in depth look at her process of transformation, it will help other AA women shine.
Chapter Three: "Casting My Lot: Can My Soul Look Back?" (Rev. Kirsten Oh, M.Div.) In Lot’s wife I see loss, compassion, heart, feminine quality, struggle and anger. Recalling my own departure from Korea at age nine, I looked back at my grandmother whom we left behind. I wonder when is looking back not good, or healthy? I will explore why God turned Lot’s wife into a pillar of salt.
Chapter Four: “Hannah: I Will Never Be The Same Again.” (Grace Choi Kim, Ph.D. candidate). Hannah displays patience and strengths through intense prayer as many Korean American women do. Her story resonates with our mothers and grandmothers who carry tremendous “HAN” from societal pressures and burdens, but demonstrates tremendous courage, faith, and devotion to God.
Chapter Five: “Living in the Tension of Mary and Martha” (Beverly Chen, M.S.W.). I identify with both the biblical characters of Mary and Martha. They represent different pulls that I often find myself in personally, professionally and spiritually. These pulls involve the call to serve and perform versus to receive and rest in God, the expectations of meeting cultural and familial roles/demands versus acknowledging my own individual needs and desires and the tendency to focus on outward ministry versus inwards spiritual formation. These tensions can also be in seen in the church context. It is in the midst of living within the tension that I am experiencing more of the grace of God who shows me the spiritual rhythm that allows for a balanced and abundant life.
Chapter Six: “Woman At The Well: Fill My Cup, Lord” (Rev. Tita Valeriano, M.Div.). Jesus’ strength of radically breaking down the walls of racism, sexism, classism, regionalism, and religion was done in a yin-ish manner of vulnerability. His vulnerability comes not from the ego but from the depth of a living well within. The Samaritan woman’s life transformed radically through the dialogical encounter with Jesus at the well who offered living water. She becomes the woman she is created to be when she ran into town and testified. I desire to bring the living water to the many Asian American women leaders whose potential have been buried and yet need to be reclaimed.
Chapter Seven: “Priscilla: Free From Labels or Titles” (Rev. Melanie Mar Chow, M.Div.). I relate to the testimony of the ministry couple Priscilla and, husband, Aquila, who served freely without titles. Both have the affirmation of the Apostle Paul, calling them co-laborers. Their unique testimony recognizes God’s provision in their service as tentmakers that enabled them to do ministry and empowered them to take risks for the sake of the gospel, without the burden of needing provisions.
Chapter Eight: Ruth: “Widening the Margins: A Woman's Passage to Identity" (Deborah Gin, M.Div. M.Mus.). Those who are born and live outside of mainstream culture typically cope with marginalization either by narrowing the margins (i.e., fully adapting to the dominant group's values, norms, and prescribed roles) or by maintaining the margins (i.e., passively interacting only within one's own culture without engaging the dominant group). Another option involves widening the margins, finding one's voice and getting those in the mainstream to make room for new values, norms, and roles and making the space in the margin count for more. Through the Ruth narrative, this chapter describes the journey to identity she experienced as well as a model of leadership she demonstrated for those in the margins.
Chapter Nine: “Elizabeth and Mary: Working In Harmony” (Joy Hwang, M.Div. student) Internalized sexism plagues women’s relationship with each other. Often in church setting, women challenge other women in leadership. Elizabeth and Mary’s beautiful relationship models how women can empower each other. I want to highlight the forging of sisterhood among AAEW church women.
Wednesday, September 26, 2007
Sunday, September 23, 2007
SIP 07 Resource: "Against Overwhelming Odds: Chinese Women in Ministry"
Professor Chloe Sun teaches Old Testament at Logos Evangelical Seminary in Southern California. She was a panelist during ISAAC's Summer Immersion Program 2007 visit to the contemporary Chinese Christian context. Here is her presentation, an impassioned call for the Chinese church to more publicly affirm women in ministerial leadership. - Tim Tseng
Against Overwhelming Odds: Chinese Women in Ministry
Dr. Chloe Sun, Ph.D.
Assistant Professor of OT
Logos Evangelical Seminary
Looking back at my journey as a Chinese woman in ministry, I can summarize it in one word: challenging. So, I entitle this presentation “Against Overwhelming Odds: Chinese Women in Ministry.” I will be speaking primarily from my own personal experience, but I hope my experience will serve as a mirror reflecting other Chinese and Asian American women’s experience in ministry.
Cultural Identity
Let me start by sharing my social location and the struggles that I face as a Chinese woman, both in academia and at church. I am an ethnic Chinese. But since my grandmother is half Vietnamese and half Chinese and my parents were both born and raised in Vietnam, I have some Vietnamese heritage, although I’ve never been to Vietnam nor speak the language. I lived in both China and Hong Kong before I came to the U.S. and I am fluent in Mandarin and Cantonese. So, the term “Chinese” itself encompasses a diverse background.
Because of this diversity, I struggle with my cultural identity. I am no longer a first generation immigrant because I have embraced the American way of life, but I am not quite an American because the Americans always see me as a “Chinese girl.” Within the Chinese context, I am closer to the second generation culture yet not totally belonging to that culture. I am always in the state of “in-between-ness” wherever I go, but I am not a 1.5. I think the acculturation process depends on many factors and not just the age we come to the U.S.
It’s been a struggle to teach at a first generation setting during the week and minister to the second generation at church on weekends. On Sundays, I worship God with contemporary music and on Monday mornings, I sing traditional hymns at our prayer meeting at the seminary. I am shifting cultural gear every week, going back and forth, not feeling like I totally belong to either the first or the second generation culture. Although I can read and write in Chinese and English, neither of them is perfect. This state of “in-between-ness” has been disconcerting.
Ministry Identity
I received the call to ministry during my sophomore year in college, so, I went straight to seminary right after college to pursue an M.Div. In several classes, I was the only Chinese woman. However, when I was single, there seemed to be plenty ministry opportunities. I could serve at a local Chinese church as a woman minister (of course that depended on many factors), or work in a para-church ministry on campus, or as a missionary overseas. But then after I got married to another seminarian, things became different. I was no longer perceived as a minister in my own right, but as a spouse of a seminarian and later as a pastor’s wife. I remember when my husband and I were at Dallas Theological Seminary, whenever we visited different churches, people always paid attention to him, asking him, “what year are you in seminary?” “Have you worked with the youth?” And they simply ignored my presence.
The idea of pursuing a Ph.D. arose not only because of my interest in theological education, but also because of the dilemma I was facing: If I wanted to retain my own ministry identity, then I needed to have a different ministry than my husband’s. If I wanted to stay with my husband at one church, then I would become a buy-one-get-one-free pastor’s wife, since it is very rare for a Chinese church to be willing to have both husband and wife on staff, paying two salaries. Pursuing a Ph.D. seemed like the best possible option to have my own ministry and to stay at the same church with my husband. Another drawback of marrying someone who is also in ministry is that the wife tends to follow the geographical location of her husband’s ministry and not the other way around whereas a single woman can go anywhere she wants.
Not all Chinese women who are called to ministry are interested in pursuing a Ph.D., considering the time it takes, the cost it involves and the turmoil it brings. Some of my married Chinese woman students who graduated with an M.Div. who felt called to their own ministries, ended up serving alongside their husbands as spouses only and taking care of kids at home. Some still cannot find a ministry position at Chinese churches after years of graduation. Some are doing clerical work at Christian organizations. The ministry paths for Chinese women are very limited.
In general, Chinese churches prefer hiring male pastors. Many denominations such as Southern Baptist and Chinese Missionary Alliance still hold conservative views about the roles of women in ministry. Even though my own denomination (EFC) supports women in ministry and approves of women’s ordination (we even have a few women who function as senior pastors), the reservation for women as pastors still persists among pastors and church members. The lack of positions at church open to Chinese women is disempowering.
The lack of support for women as pastors can come not only from the church but also from parents. My parents never approve of my seminary education or my ministry at church. In fact, it wasn’t until I started teaching as a professor that my dad told me “finally, you are more ‘normal.’”
Race/Gender/Age Issues
Ministry and theological education are largely male-dominated. When I was at American seminaries, both my race and my gender stood out because there weren’t many Chinese women around. Naturally, finding role models was difficult as well, which often resulted in loneliness. At the American seminaries (excluding DTS), race is more of an issue then gender. People always asked me where I came from. Some minority students were treated differently from the white students. At the Chinese seminary, gender seems more of an issue than race.
In regard to gender, most of my male colleagues keep a friendly distance from me – reminding me of my “potential danger” to men as a woman. In terms of temperament, as a Chinese woman, if I were tough and outspoken, I would be perceived as a roaring, defensive “lioness.” If I remained silent and gentle, I would be considered a “cute little lamb” but would have less credibility to influence. I am yet to find a Chinese woman in ministry who has the toughness of a lioness and the softness of a lamb.
Age is another issue. Grey hair is still a symbol of wisdom in the Chinese culture. When an older Chinese pastor or professor speaks, he seems to gain instant respect. But for a younger female, I have to make extra effort to earn my respect. In Chinese culture as in most Asian cultures, it seems “safer” to be an older woman in ministry. One of the Chinese pastors once told me, “If I want to hire a woman on staff, I will hire an older woman so no one would say anything.” It is also “safer” for Chinese women to serve as a children’s director or a Christian Education director as opposed to senior pastor. But then not all women have the calling or gifts to work with children or youth. Again, the ministry path for Chinese women is very limited.
Balancing between Ministry and Family
Another struggle that I face as a Chinese woman in ministry is the juggling between multiple roles, particularly between family and ministry. I think this is true for most working women. When Tim Tseng asked me to be on the panel tonight, the first thought that came to mind was “I need to find child care for my son. I need to check with my husband’s schedule and with my in-law’s schedule.” Only then could I consider the possibility of accepting this engagement. And there is always a guilty feeling whenever I leave my child to another care-taker. Men can have both family and ministry at the same time, but it is often difficult for most women in ministry.
For single women in ministry, many of my Chinese women students are in their 40s and still single. What are the chances for them to be married? Very few Chinese men would want to marry women in ministry, especially when these women are over 40.
Physical limitation is another issue. Pregnancy, taking care of young children, menopause and decreasing energy level affect our effectiveness during certain seasons of our ministry experience.
Conclusion:
To conclude, as Chinese women in ministry, the odds are against us – from outside factors and from within.
Regarding outside factors, Paul’s statements that women should not preach or women should not have authority over men are still etched deeply into the minds of Chinese Christians. The predominant preference for male pastors, the judgmental attitude from those who hold conservative view against women in ministry, the lack of ministry opportunities for Chinese women at church, the lack of role models, the lack of parental support, all contribute to the odds from outside.
From within, our own struggles with cultural and ministry identities, with multiple roles, with balancing between family and ministry, between being a “lioness” and a “lamb,” our physical limitations and the sense of loneliness that we are on our own all add to the challenge as Chinese women in ministry.
I can’t help but ask God, “Why are you calling us, the marginalized of the marginalized, into ministry?” I think God is doing something unconventional by calling Chinese women into ministry against the cultural norms and traditional expectations. Perhaps God is challenging all of us to break our own stereotypes for Chinese women in ministry and to seek for a better alternative to welcome and to support them for the common good.
Against Overwhelming Odds: Chinese Women in Ministry
Dr. Chloe Sun, Ph.D.
Assistant Professor of OT
Logos Evangelical Seminary
Looking back at my journey as a Chinese woman in ministry, I can summarize it in one word: challenging. So, I entitle this presentation “Against Overwhelming Odds: Chinese Women in Ministry.” I will be speaking primarily from my own personal experience, but I hope my experience will serve as a mirror reflecting other Chinese and Asian American women’s experience in ministry.
Cultural Identity
Let me start by sharing my social location and the struggles that I face as a Chinese woman, both in academia and at church. I am an ethnic Chinese. But since my grandmother is half Vietnamese and half Chinese and my parents were both born and raised in Vietnam, I have some Vietnamese heritage, although I’ve never been to Vietnam nor speak the language. I lived in both China and Hong Kong before I came to the U.S. and I am fluent in Mandarin and Cantonese. So, the term “Chinese” itself encompasses a diverse background.
Because of this diversity, I struggle with my cultural identity. I am no longer a first generation immigrant because I have embraced the American way of life, but I am not quite an American because the Americans always see me as a “Chinese girl.” Within the Chinese context, I am closer to the second generation culture yet not totally belonging to that culture. I am always in the state of “in-between-ness” wherever I go, but I am not a 1.5. I think the acculturation process depends on many factors and not just the age we come to the U.S.
It’s been a struggle to teach at a first generation setting during the week and minister to the second generation at church on weekends. On Sundays, I worship God with contemporary music and on Monday mornings, I sing traditional hymns at our prayer meeting at the seminary. I am shifting cultural gear every week, going back and forth, not feeling like I totally belong to either the first or the second generation culture. Although I can read and write in Chinese and English, neither of them is perfect. This state of “in-between-ness” has been disconcerting.
Ministry Identity
I received the call to ministry during my sophomore year in college, so, I went straight to seminary right after college to pursue an M.Div. In several classes, I was the only Chinese woman. However, when I was single, there seemed to be plenty ministry opportunities. I could serve at a local Chinese church as a woman minister (of course that depended on many factors), or work in a para-church ministry on campus, or as a missionary overseas. But then after I got married to another seminarian, things became different. I was no longer perceived as a minister in my own right, but as a spouse of a seminarian and later as a pastor’s wife. I remember when my husband and I were at Dallas Theological Seminary, whenever we visited different churches, people always paid attention to him, asking him, “what year are you in seminary?” “Have you worked with the youth?” And they simply ignored my presence.
The idea of pursuing a Ph.D. arose not only because of my interest in theological education, but also because of the dilemma I was facing: If I wanted to retain my own ministry identity, then I needed to have a different ministry than my husband’s. If I wanted to stay with my husband at one church, then I would become a buy-one-get-one-free pastor’s wife, since it is very rare for a Chinese church to be willing to have both husband and wife on staff, paying two salaries. Pursuing a Ph.D. seemed like the best possible option to have my own ministry and to stay at the same church with my husband. Another drawback of marrying someone who is also in ministry is that the wife tends to follow the geographical location of her husband’s ministry and not the other way around whereas a single woman can go anywhere she wants.
Not all Chinese women who are called to ministry are interested in pursuing a Ph.D., considering the time it takes, the cost it involves and the turmoil it brings. Some of my married Chinese woman students who graduated with an M.Div. who felt called to their own ministries, ended up serving alongside their husbands as spouses only and taking care of kids at home. Some still cannot find a ministry position at Chinese churches after years of graduation. Some are doing clerical work at Christian organizations. The ministry paths for Chinese women are very limited.
In general, Chinese churches prefer hiring male pastors. Many denominations such as Southern Baptist and Chinese Missionary Alliance still hold conservative views about the roles of women in ministry. Even though my own denomination (EFC) supports women in ministry and approves of women’s ordination (we even have a few women who function as senior pastors), the reservation for women as pastors still persists among pastors and church members. The lack of positions at church open to Chinese women is disempowering.
The lack of support for women as pastors can come not only from the church but also from parents. My parents never approve of my seminary education or my ministry at church. In fact, it wasn’t until I started teaching as a professor that my dad told me “finally, you are more ‘normal.’”
Race/Gender/Age Issues
Ministry and theological education are largely male-dominated. When I was at American seminaries, both my race and my gender stood out because there weren’t many Chinese women around. Naturally, finding role models was difficult as well, which often resulted in loneliness. At the American seminaries (excluding DTS), race is more of an issue then gender. People always asked me where I came from. Some minority students were treated differently from the white students. At the Chinese seminary, gender seems more of an issue than race.
In regard to gender, most of my male colleagues keep a friendly distance from me – reminding me of my “potential danger” to men as a woman. In terms of temperament, as a Chinese woman, if I were tough and outspoken, I would be perceived as a roaring, defensive “lioness.” If I remained silent and gentle, I would be considered a “cute little lamb” but would have less credibility to influence. I am yet to find a Chinese woman in ministry who has the toughness of a lioness and the softness of a lamb.
Age is another issue. Grey hair is still a symbol of wisdom in the Chinese culture. When an older Chinese pastor or professor speaks, he seems to gain instant respect. But for a younger female, I have to make extra effort to earn my respect. In Chinese culture as in most Asian cultures, it seems “safer” to be an older woman in ministry. One of the Chinese pastors once told me, “If I want to hire a woman on staff, I will hire an older woman so no one would say anything.” It is also “safer” for Chinese women to serve as a children’s director or a Christian Education director as opposed to senior pastor. But then not all women have the calling or gifts to work with children or youth. Again, the ministry path for Chinese women is very limited.
Balancing between Ministry and Family
Another struggle that I face as a Chinese woman in ministry is the juggling between multiple roles, particularly between family and ministry. I think this is true for most working women. When Tim Tseng asked me to be on the panel tonight, the first thought that came to mind was “I need to find child care for my son. I need to check with my husband’s schedule and with my in-law’s schedule.” Only then could I consider the possibility of accepting this engagement. And there is always a guilty feeling whenever I leave my child to another care-taker. Men can have both family and ministry at the same time, but it is often difficult for most women in ministry.
For single women in ministry, many of my Chinese women students are in their 40s and still single. What are the chances for them to be married? Very few Chinese men would want to marry women in ministry, especially when these women are over 40.
Physical limitation is another issue. Pregnancy, taking care of young children, menopause and decreasing energy level affect our effectiveness during certain seasons of our ministry experience.
Conclusion:
To conclude, as Chinese women in ministry, the odds are against us – from outside factors and from within.
Regarding outside factors, Paul’s statements that women should not preach or women should not have authority over men are still etched deeply into the minds of Chinese Christians. The predominant preference for male pastors, the judgmental attitude from those who hold conservative view against women in ministry, the lack of ministry opportunities for Chinese women at church, the lack of role models, the lack of parental support, all contribute to the odds from outside.
From within, our own struggles with cultural and ministry identities, with multiple roles, with balancing between family and ministry, between being a “lioness” and a “lamb,” our physical limitations and the sense of loneliness that we are on our own all add to the challenge as Chinese women in ministry.
I can’t help but ask God, “Why are you calling us, the marginalized of the marginalized, into ministry?” I think God is doing something unconventional by calling Chinese women into ministry against the cultural norms and traditional expectations. Perhaps God is challenging all of us to break our own stereotypes for Chinese women in ministry and to seek for a better alternative to welcome and to support them for the common good.
Tuesday, August 21, 2007
Consultation for Chinese churches (San Francisco, San Mateo, and Marin Counties)
You are cordially invited to a
Consultation for Chinese Churches
Covering San Francisco, San Mateo County, and Marin County
on Saturday, October 27. 2007, 9:30- 3:30
at the Sunset Church
3635 Lawton Street, San Francisco
Consultation for Chinese Churches
Covering San Francisco, San Mateo County, and Marin County
on Saturday, October 27. 2007, 9:30- 3:30
at the Sunset Church
3635 Lawton Street, San Francisco
Download:
- Dr. James Chuck's cover letter to pastors
- Consultation flyer
- Registration form
• Share with you what we have learned in our survey of Chinese churches, and
• We want you to tell the research team the issues and challenges your congregation is currently facing.
Contact your church pastor for registration information.
For individual registrations, send the following information to James Chuck, 33 Linda Ave., Oakland, California, 94611: Name, address (include zip code), telephone number, and e-mail address, and your church affiliation, together with a registration fee of $10.00 per person ($15.00 after October 1, 2007).
We will hold a consultation for churches in the East Bay on January 12, 2008 at the Bay Area Chinese Bible Church and on April 26, 2008 in the San Jose area (location to be determined). More information will be forthcoming.
THE CHINESE CHURCHES RESEARCH PROJECT is a program initiative of ISAAC (Institute for the Study of Asian American Christianity), Dr. Timothy Tseng, Executive Director
Sunday, August 19, 2007
Summer Immersion Project 2007 Wows Participants
August 19, 2007“Wow, wow, wow!! That's all I can say! I can't stop talking to everyone about the experience we had last week. It's like I've been reintroduced to the REAL Good News!!” That’s how Debbie Gin, Director of Diversity Studies at Azusa Pacific University, described ISAAC’s Summer Immersion Project that took place in Los Angeles this past July 25-28.
Margaret Yu of Epic Movement, the Asian American focused ministry of Campus Crusade for Christ concurred, “I really think it was a fantastic experience and would recommend this to any Asian American who wants to grow and is open to learning about our communities...It stimulated my faith!”
DJ Chuang, Executive Director of L2 Foundation said that SIP is “an excellent program to provide meaningful site visits to a wide range of Asian American communities.”
Okay, not everything went so well - so let’s get real here. We probably visited too many sites and did not have adequate time for reflection. But for the 15 invited participants, SIP was a very satisfying exposure to the diversity of Asian American organizations in Southern California. Our visits to Little Tokyo, Chinatown, and San Gabriel Valley provided a glimpse of the past and present issues facing Japanese and Chinese Christian communities. In our Mid-Wilshire visit, we learned about the work of Koreatown Immigrants Workers Association, Asian American health service programs, and grassroots Filipino organizations. We then visited the emerging Vietnamese community in Orange County and were blessed with an afternoon with David Gibbons of NewSong Church in Irvine. On Saturday, SIP concluded with a debriefing meeting and experimental contextualized worship service at the Japanese Evangelical Missionary Society’s office in Little Tokyo (a more detailed overview will be posted on-line shortly).
In some church circles, “Asian American” means English speaking or second generation. In other circles, it is used subconsciously to generalize one ethnic group’s experiences. For example, a Chinese American may talk about being Asian American without ever meeting or learning about the Cambodian American experience. If anything, SIP demonstrated that the complexity and diversity of Asian America deserves much deeper engagement than is currently available in churches, seminaries, and other organizations.
The deeper engagement that SIP provided was based, in part, on the way Jesus built up leaders. Motivational speakers, insightful lectures and seminars, and inspirational sermons are not enough. Jesus knew this and brought his disciples along with him to walk among people, to eat with them, and to learn about their circumstances. SIP’s experience-based inter-generational and cross-cultural approach to understanding Asian American communities does not merely inform the mind, it also captures the heart. It confronts our prejudices and explodes our stereotypes. It forces us to recognize how truly human Asian Americans are and how much they, too, rely on God’s grace and love.
By providing breadth and depth, SIP adds value to any organization’s leadership development program. Indeed, after this experience, I am more fully convinced that the path to effective leadership in the Global Church will require a walk through Asian America!
Our local planning team, our hosts, and our co-sponsors (Logos Evangelical Seminary, Japanese Evangelical Missionary Society, and Tozer Theological Seminary) made SIP a powerful experience. I am grateful for all of them!
Sunday, July 22, 2007
Asian American Reader resource to be co-published by PAACCE
ISAAC is delighted to announce that the Pacific Asian American and Canadian Christian Education ministry (PAACCE) will be co-publishing ISAAC's Asian American Christian Reader. PAACCE, an inter-denominational network of Asian American Christian education specialists, will provide $5,000 to underwrite part of the expenses for compiling, editing, and publishing the Reader. This resource can be used for courses or classes that introduce issues in Asian American Christianity. ISAAC Board member, Dr. Viji Nakka-Cammauf, is the chief editor of the Reader. More information about the Reader will be posted soon.
Other ISAAC Board members are also involved with developing resources in partnership with PAACCE. Dr. Russell Yee is working on an Asian American worship resource. Dr. Young Lee Hertig is editing an Asian American women in ministry reader. If you'd like to learn more about PAACCE, contact Rev. David Chai.
Other ISAAC Board members are also involved with developing resources in partnership with PAACCE. Dr. Russell Yee is working on an Asian American worship resource. Dr. Young Lee Hertig is editing an Asian American women in ministry reader. If you'd like to learn more about PAACCE, contact Rev. David Chai.
Tuesday, May 29, 2007
ISAAC Resource Team Activities - Spring and Summer 2007
Here is an update of ISAAC Resource Team activities:
ISAAC Board member, Ms. Grace Choi-Kim and her husband, Brian, spent much of the Spring developing their international business in Mongolia, China, and South Korea. She hopes to develop a Family and Marriage program for ISAAC. Brian dreams of creating a discipleship and capacity building program for Asian American Christian business leaders.
Dr. James Chuck, Senior Consultant for ISAAC, continues to steadily develop the Bay Area Chinese Churches Research Project (Phase II). He is currently compiling data on Chinese congregations in the San Francisco Peninsula, which will lead to a consultation to be held at Sunset Baptist Church on Oct. 27. Over the summer, he will gather and analyze data from Chinese churches in the South Bay and East Bay. Timothy Tseng, Russell Moy, Russell Yee, and Russell Jeung serve on the Project Planning Team.
Rev. Mark Hearn has been appointed the Director of ISAAC's Summer Immersion Program (July 25-28 in Los Angeles). Resource team members Young Lee Hertig, Andrew Lee, Russell Moy, Tim Tseng, and Russell Yee are scheduled to participate in SIP, a program designed to better equip educational, church, para-church, and professional organizations to understand and work in Asian American Christian settings.
Dr. Young Lee Hertig, ISAAC Vice-President and Southern California Regional Director, also chairs Asian American Women on Leadership (AAWOL), a network affiliate of ISAAC. She participated in the 2007 Luce Conference of Korean Christianity at UCLA on April 27. She taught a course on Asian American Pastoral Care and Theologies at Logos Evangelical Seminary (May 21-25) and will participate in the National Korean Presbyterian Council Annual Meeting in South Korea (June 13-23). She is also involved with The Spirit of Wholeness in Christ: A Racial Ethnic Multicultural Event (Los Angeles, CA, July 10-14). On July 19-23, she will participate in the 50th Anniversary celebration of the National Council of Churches in Christ’s Faith & Order Commission (Oberlin, Ohio).
Dr. Andrew Lee, ISAAC Eastern Regional Director, taught three courses at New Brunswick Theological Seminary this Spring (Biblical Exegesis for Preaching in Lent; 1 Corinthians and Today's Church; Jeremiah and the Call to Ministry). He spoke at Penn State Asian American Christian Fellowship Retreat (College Park, PA ) on March 30-April 1, led a workshop on Asian American ministry at Metropolitan NY (Southern) Baptist Association mid-year meeting (Greenwich, CT) on Apr 14, and spoke at the Atlanta Chinese Christian Church (Atlanta, GA) on May 18-20. He attended the Asian Summer Theological Institute in Philadelphia, PA on May 30. He has preached at the Chinese Conservative Baptist Church Sunrise Service (New York, NY) and Trust in God Baptist Church, NJ Mission (East Brunswick, NJ) on Apr 8. He preached at Oversea Chinese Mission Vision Church (New York, NY, Apr 22), Grace Faith Church Outreach event (New York, NY, Apr 27), the Mid-Hudson Chinese Christian Church (Wappinger Falls, NY, Apr 29), the Brooklyn Chinese Christian Church (Brooklyn, NY, May 6), and the Staten Island Chinese Christian Church (Staten Island, NY, May 27) this spring. Dr. Lee will participate the New York Theological Seminary's Faculty Development Institute (theme: "When Urban is Global" (New York, NY) on June 14-24 and lead a consultation with the Mid-Hudson Chinese Christian Church (Wappinger Falls, NY) on June 5 and 11. He will be the retreat speaker for Oversea Chinese Missions Jireh Church (June 29-July 1) and the Staten Island Chinese Christian Church (July 5-8). Over the summer, Dr. Lee will preach at various Chinese churches in the New York City area.
Dr. Russell Moy, ISAAC Secretary, is chairing the Association of Theological School’s Committee on Race and Ethnicity’s Asian and Asian North American seminary faculty consultation planning team.
ISAAC Board member, Dr. Viji Nakka-Cammauf, also serves on the Board for the William Carey Heritage Foundation, Perspectives Northern California and the World Christian Fellowship. She preached at Immanuel Presbyterian Church (Fremont, CA) on May 6 and co-taught with Dr. Russell Yee a course entitled "Asian American Evangelism, Ministry, and Worship" at Logos Evangelical Seminary (Los Angeles, CA) on May 16-18. She will speak at Redwood Chapel’s Children in Crises Lunch (Castro Valley, CA) on June 3 and then lead a mission team to Chennai, India to support the Little Flock Children's Homes (June 29-Aug 20)
ISAAC Board member, Dr. Wing Ning Pang, is the Executive Director of Christian Leadership Exchange. CLE co-sponsored a China Forum on Theological Education at Fuller Seminary (March 7-8) and will co-sponsor a Conference on China (Asilomar, CA) on July 6-8.
Dr. Tim Tseng, ISAAC President, preached at Grace Community Covenant Church (Mountain View, CA) on April 1 and at Immanuel Presbyterian Church (Fremont, CA) on May 13. He participated in the Chinese Entrepreneurial Association forum (Burlingame, CA) on May 5. This July 11-17 he will present a paper entitled “Evangelical Reconstruction of Chinese American Protestantism” at the Symposium on Religion in China at Shanghai University (Shanghai, China).
Dr. Russell Yee, ISAAC's Treasurer, has been developing ISAAC's operations. He is currently writing a resource on Asian American worship for Pacific Asian American and Canadian Christian Education ministry (PAACCE) and has received some attention for his article "The Search for Asian American Worship" on the Next Gener.Asian Church blog. He received a grant from the Calvin Institute of Christian Worship which focuses on Southeast Asian Christian worship, which has resulted in two New Urban Voices conferences (Long Beach and Richmond, CA).
Your support is much needed! Please pray for us and consider giving to ISAAC's mission!
ISAAC Board member, Ms. Grace Choi-Kim and her husband, Brian, spent much of the Spring developing their international business in Mongolia, China, and South Korea. She hopes to develop a Family and Marriage program for ISAAC. Brian dreams of creating a discipleship and capacity building program for Asian American Christian business leaders.
Dr. James Chuck, Senior Consultant for ISAAC, continues to steadily develop the Bay Area Chinese Churches Research Project (Phase II). He is currently compiling data on Chinese congregations in the San Francisco Peninsula, which will lead to a consultation to be held at Sunset Baptist Church on Oct. 27. Over the summer, he will gather and analyze data from Chinese churches in the South Bay and East Bay. Timothy Tseng, Russell Moy, Russell Yee, and Russell Jeung serve on the Project Planning Team.
Rev. Mark Hearn has been appointed the Director of ISAAC's Summer Immersion Program (July 25-28 in Los Angeles). Resource team members Young Lee Hertig, Andrew Lee, Russell Moy, Tim Tseng, and Russell Yee are scheduled to participate in SIP, a program designed to better equip educational, church, para-church, and professional organizations to understand and work in Asian American Christian settings.
Dr. Young Lee Hertig, ISAAC Vice-President and Southern California Regional Director, also chairs Asian American Women on Leadership (AAWOL), a network affiliate of ISAAC. She participated in the 2007 Luce Conference of Korean Christianity at UCLA on April 27. She taught a course on Asian American Pastoral Care and Theologies at Logos Evangelical Seminary (May 21-25) and will participate in the National Korean Presbyterian Council Annual Meeting in South Korea (June 13-23). She is also involved with The Spirit of Wholeness in Christ: A Racial Ethnic Multicultural Event (Los Angeles, CA, July 10-14). On July 19-23, she will participate in the 50th Anniversary celebration of the National Council of Churches in Christ’s Faith & Order Commission (Oberlin, Ohio).
Dr. Andrew Lee, ISAAC Eastern Regional Director, taught three courses at New Brunswick Theological Seminary this Spring (Biblical Exegesis for Preaching in Lent; 1 Corinthians and Today's Church; Jeremiah and the Call to Ministry). He spoke at Penn State Asian American Christian Fellowship Retreat (College Park, PA ) on March 30-April 1, led a workshop on Asian American ministry at Metropolitan NY (Southern) Baptist Association mid-year meeting (Greenwich, CT) on Apr 14, and spoke at the Atlanta Chinese Christian Church (Atlanta, GA) on May 18-20. He attended the Asian Summer Theological Institute in Philadelphia, PA on May 30. He has preached at the Chinese Conservative Baptist Church Sunrise Service (New York, NY) and Trust in God Baptist Church, NJ Mission (East Brunswick, NJ) on Apr 8. He preached at Oversea Chinese Mission Vision Church (New York, NY, Apr 22), Grace Faith Church Outreach event (New York, NY, Apr 27), the Mid-Hudson Chinese Christian Church (Wappinger Falls, NY, Apr 29), the Brooklyn Chinese Christian Church (Brooklyn, NY, May 6), and the Staten Island Chinese Christian Church (Staten Island, NY, May 27) this spring. Dr. Lee will participate the New York Theological Seminary's Faculty Development Institute (theme: "When Urban is Global" (New York, NY) on June 14-24 and lead a consultation with the Mid-Hudson Chinese Christian Church (Wappinger Falls, NY) on June 5 and 11. He will be the retreat speaker for Oversea Chinese Missions Jireh Church (June 29-July 1) and the Staten Island Chinese Christian Church (July 5-8). Over the summer, Dr. Lee will preach at various Chinese churches in the New York City area.
Dr. Russell Moy, ISAAC Secretary, is chairing the Association of Theological School’s Committee on Race and Ethnicity’s Asian and Asian North American seminary faculty consultation planning team.
ISAAC Board member, Dr. Viji Nakka-Cammauf, also serves on the Board for the William Carey Heritage Foundation, Perspectives Northern California and the World Christian Fellowship. She preached at Immanuel Presbyterian Church (Fremont, CA) on May 6 and co-taught with Dr. Russell Yee a course entitled "Asian American Evangelism, Ministry, and Worship" at Logos Evangelical Seminary (Los Angeles, CA) on May 16-18. She will speak at Redwood Chapel’s Children in Crises Lunch (Castro Valley, CA) on June 3 and then lead a mission team to Chennai, India to support the Little Flock Children's Homes (June 29-Aug 20)
ISAAC Board member, Dr. Wing Ning Pang, is the Executive Director of Christian Leadership Exchange. CLE co-sponsored a China Forum on Theological Education at Fuller Seminary (March 7-8) and will co-sponsor a Conference on China (Asilomar, CA) on July 6-8.
Dr. Tim Tseng, ISAAC President, preached at Grace Community Covenant Church (Mountain View, CA) on April 1 and at Immanuel Presbyterian Church (Fremont, CA) on May 13. He participated in the Chinese Entrepreneurial Association forum (Burlingame, CA) on May 5. This July 11-17 he will present a paper entitled “Evangelical Reconstruction of Chinese American Protestantism” at the Symposium on Religion in China at Shanghai University (Shanghai, China).
Dr. Russell Yee, ISAAC's Treasurer, has been developing ISAAC's operations. He is currently writing a resource on Asian American worship for Pacific Asian American and Canadian Christian Education ministry (PAACCE) and has received some attention for his article "The Search for Asian American Worship" on the Next Gener.Asian Church blog. He received a grant from the Calvin Institute of Christian Worship which focuses on Southeast Asian Christian worship, which has resulted in two New Urban Voices conferences (Long Beach and Richmond, CA).
Your support is much needed! Please pray for us and consider giving to ISAAC's mission!
Thursday, May 24, 2007
Summer Immersion Program (SIP) 2007
When? July 25-28, 2007Where? Los Angeles, California
Who? Seminary and college administrators, denominational, parachurch organization, business, and professional network leaders.
Program? A cross-cultural immersion experience into diverse Asian Christian communities in the Los Angeles area (i.e. Chinese, Filipino, Japanese, Korean, Vietnamese, others)
Why?
1. To develop a curriculum or program that helps your organization become better equipped to teach about and work with Asian American Christians.
2. Observe how the church and Christian social agencies ministers in Asian American communities.
2. Learn about the history and contemporary experiences of Asian Christians in the Southern California and U.S. contexts.
SIP'S GOAL:
We would like your organization to partner with ISAAC to develop innovative curriculum and programs that enhance your organization’s capacity to teach about and work with Asian American Christians
POSSIBLE OUTCOMES:
1. Collaborating with ISAAC to design an experiential course for seminarians interested in understanding and ministering to Asian Americans.
2. Collaborating with ISAAC to design staff training programs and/or resources that provide cultural sensitivity and deepened knowledge of issues that Asian American Christians face.
SCHEDULE:
For site locations contact Mark Hearn
Wednesday, July 25, 2007
11 AM Registration at Japanese American Cultural and Community Center (JACCC)
12 Noon Catered Lunch at JACCC
12:45 PM Welcome, Introduction, Overview
1:00 PM The Contemporary Japanese American Christian Community with Cyril Nishimoto (Iwa)
1:30 PM Session 1: Asian American History (Chinatown) with Bob Linthicum (vans transport participants to Union Station)
3:00 PM Session 2: Asian American History (Little Tokyo) with Bill Watanabe (vans from Union Station to JACCC)
4:30 PM Debriefing at JACCC
5:00 PM Break: Hotel Check-in for out-of-town guests
5:45 PM Depart from New Otani for dinner in Chinatown
6:00 PM Dinner at Empress Pavilion
7:00 PM Depart for Session 3
7:30 PM Session 3: The Contemporary Chinese Congregation: First Evangelical Church of San Gabriel Valley; panelists (Dr. Wing Ning Pang, Dr. Chloe Sun; Rev. James Yu; Rev. Wayland Wong)
9:00 PM Return to hotel/home
Thursday, July 26, 2007
8:30 AM Depart for KIWA
9:00 AM Breakfast and overview at KIWA; commuters can park at Immanuel Presbyterian and shuttle over to KIWA
9:30 AM Session 4: KIWA
10:30 AM Take subway to Session 5
10:45 AM Session 5: Contemporary Korean Congregation @ Immanuel Presbyterian
12 Noon Catered lunch at Immanuel Presbyterian Church
1:00 PM Depart for Session 6 in two vehicles
1:30 PM Session 6: The Pilippino Context and Advocacy Organizations
- Group A: Search to Involve Pilipino Americans (1:30-2:30pm)
- Group A: Asian Pacific Health Care Venture (3:00-4:00pm)
- Group B: Asian Pacific Counseling and Treatment Center (1:30-2:30pm)
- Group B: Pilipino Workers’ Center (3:00-4:00pm)
5:00 PM Debriefing at First Baptist Church of LA (Mid-Wilshire)
5:45 PM Depart for K-town Dinner
7:30 PM Return to hotel/home
Friday, July 27, 2007
8:30 AM Depart for Session 6: Little Saigon and Union College of California/sack continental breakfast
9:45 AM Session 7: Vietnamese immersion in Little Saigon
12 Noon Lunch at restaurant in Little Saigon
1:30 PM Depart for session 8
2:00 PM Session 8: Newsong-Irvine
3:30 PM Debrief at Newsong
4:30 PM Depart for Dinner at Caspian in Irvine
6:30 PM Return to hotel/home
Saturday, July 28, 2007
8:30AM Check out of hotel/check bags in with concierge.
9:00 AM Continental breakfast and overview at Japanese Evangelical Missionary Society (JEMS)
9:45 AM Session 9: Plenary session: Critical, theological and social analysis and reflection
12 Noon Lunch (TBD)
1:30 PM Session 10: Affinity group reflection: Integrating this learning experience with our respective contexts, institutions, and organizations
3:30 PM Feedback and Evaluation
4:00 PM Contextual liturgy and communion
4:45 PM Closing remarks
5:00 PM SIP ends
REGISTRATION FEE: $250 (this fee is waived if you represent a sponsoring organization). Please write your checks to "ISAAC" (memo - SIP) and send it to:
Dr. Russell Yee
Treasurer, ISAAC
4044 La Cresta Avenue
Oakland, CA 94602-1731
Contact Tim Tseng if your seminary, denomination, parachurch organization, professional network, or congregation would like to be a sponsor!
If you need housing, ISAAC has made arrangements with the
New Otani Hotel & Garden in Little Tokyo
120 South Los Angeles St.
Los Angeles, CA 90012
800.639.6826 or 213.629.1200
213.622-0980 (fax)
http://www.newotani.com/
$125/night for double queen or single king
Please identify the group name: Institute for the Study of Asian American Christianity" [ISAAC]
AIRPORT SHUTTLE to/from LAX to the New Otani
SUPER SHUTTLE (door to door airport service)
(800) BLUE-VAN
Price: LAX to New Otani Hotel ($16.00)
Directions: Wait for dark blue shuttle outside the Luggage Claim area at LAX.
Seats are first come for serve, or individuals can reserve a seat online at: www.supershuttle.com
FLY AWAY (Union Station airport bus)
Price: LAX to Union Station (only $3.00)
Directions: Wait for the big turquoise FlyAway charter bus outside of LAX luggage claim area. Arrives every 30 min and drops passengers off at Union Station.
Upon arrival at Union Station, call the New Otani Hotel and they will send a complementary hotel driver to pick up the pasenger (213.629.1200).
New Otani Hotel & Garden in Little Tokyo
120 South Los Angeles St.
Los Angeles, CA 90012
800.639.6826 or 213.629.1200
213.622-0980 (fax)
http://www.newotani.com/
$125/night for double queen or single king
Please identify the group name: Institute for the Study of Asian American Christianity" [ISAAC]
AIRPORT SHUTTLE to/from LAX to the New Otani
SUPER SHUTTLE (door to door airport service)
(800) BLUE-VAN
Price: LAX to New Otani Hotel ($16.00)
Directions: Wait for dark blue shuttle outside the Luggage Claim area at LAX.
Seats are first come for serve, or individuals can reserve a seat online at: www.supershuttle.com
FLY AWAY (Union Station airport bus)
Price: LAX to Union Station (only $3.00)
Directions: Wait for the big turquoise FlyAway charter bus outside of LAX luggage claim area. Arrives every 30 min and drops passengers off at Union Station.
Upon arrival at Union Station, call the New Otani Hotel and they will send a complementary hotel driver to pick up the pasenger (213.629.1200).
PARKING FOR HOTEL GUESTS:
The New Otani Hotel will give a discounted rate of $8.80 per car per day for hotel parking. (regular parking is $15.00). SIP hotel guests must tell the front desk at check-in that they need parking at a discounted group rate.
COMMUTER PARKING
Joe's Parking on southeast corner of Los Angeles and 2nd Street (please hold on to the parking receipt for reimbursment).
- REGISTER FOR SIP HERE (Note: you must be invited to participate)
- DOWNLOAD SIP BULLETIN INSERT
SIP Planning Team
• Mark Hearn, Coordinator, Ph.D. student, Claremont School of Theology
• Kenneth Kho, Pastor, Atwater Baptist Church
• Young Lee Hertig, ISAAC Southern California Regional Director and Azusa Pacific University
• Jonathan Lew, Ph.D. student, Claremont Graduate University
• Russell Moy, ISAAC Board
• Timothy Tseng, ISAAC President
• Karen Yonemoto, Ph.D. candidate, University of Southern California
SIP Co-Sponsors
Logos Evangelical Seminary
Japanese Evangelical Missionary Society (JEMS)
A.W. Tozer Theological Seminary
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