Relevant bibliographies by topics / Asian American churches

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Asian American churches'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Asian American churches"

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Edwards, Korie L., and Rebecca Kim. "Estranged Pioneers: The Case of African American and Asian American Multiracial Church Pastors." Sociology of Religion 80, no. 4 (2019): 456–77. http://dx.doi.org/10.1093/socrel/sry059.

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AbstractThis article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Project (RLDP)—a nationwide study of leadership of multiracial religious organizations in the United States—to examine what it means for African American and Asian American pastors to head multiracial churches. We argue that African American and Asian American pastors of multiracial churches are estranged pioneers. They have to leave the familiar to explore a new way of doing church, but their endeavors are not valued by their home religious communities. African American pastors face challenges to their authenticity as black religious leaders for leading multiracial congregations. Asian American pastors experience a sense of ambiguity that stems from a lack of clarity about what it means for them to lead multiracial congregations as Asian Americans. Yet, despite differences in how they experience this alienation, both are left to navigate a racialized society where they are perceived and treated as inferior to their white peers, which has profound personal and social implications for them.
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Park, Jerry Z., and Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities." Theology Today 79, no. 4 (December 26, 2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.

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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
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Kim, Dae Sung. "New Missions with a New Generation: The Experiences of Korean American Churches and Missions." International Bulletin of Mission Research 44, no. 2 (March 21, 2019): 174–82. http://dx.doi.org/10.1177/2396939319838911.

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Korean immigrants have continued to form Protestant churches in the US and to contribute to overseas missions. As the American-born second generation grows, however, ethnic congregations of Koreans are experiencing generational struggles. These new challenges represent the potential for Korean American churches to broaden their missionary perspective and empower their missionary practices. Through gathering and witnessing with the second generation, immigrant churches can transform their churches into missionary communities that evangelize and cooperate with other Asian Americans. Second-generation Christians can also lead the immigrant churches to reach other ethnic groups in the US beyond their Korean enclaves.
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Park, Jerry Z., and Russell Jeung. "Faithful Generations: Race and New Asian-American Churches." Review of Religious Research 46, no. 3 (March 2005): 314. http://dx.doi.org/10.2307/3512563.

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Paddison, Joshua. "Faithful Generations: Race and New Asian American Churches." Journal of American Ethnic History 26, no. 3 (April 1, 2007): 113–14. http://dx.doi.org/10.2307/40543174.

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Chan, Nathan K., and Davin L. Phoenix. "The Ties that Bind: Assessing the Effects of Political and Racial Church Homogeneity on Asian American Political Participation." Politics and Religion 13, no. 3 (May 18, 2020): 639–70. http://dx.doi.org/10.1017/s175504832000022x.

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AbstractResearch consistently emphasizes the importance of religious institutions for influencing political action among Asian Americans. The social capital literature offers two theoretical explanations for why churches increase political activity: bridging capital between different groups and bonding capital among similar groups. The latter argues that individuals who attend racially homogeneous churches are more participatory. This paper expands on these accounts by examining another aspect of bonding. That is, how does similarity in political views among church members affect Asian Americans' political participation? Results from the 2016 Collaborative Multi-Racial Post-Election Survey show that Asian Americans who attend politically homogeneous churches are more likely to vote and participate in conventional activities. The effects of racial homogeneity are limited once taking political homogeneity into consideration. These findings provide evidence that political homophily within religious organizations may facilitate the bonding of social capital between racial/ethnic minorities, and this homophily is indeed salient to democratic participation.
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Audette, Andre P., Mark Brockway, and Christopher L. Weaver. "Adapting Identities: Religious Conversion and Partisanship Among Asian American Immigrants." American Politics Research 45, no. 4 (January 22, 2017): 692–721. http://dx.doi.org/10.1177/1532673x16688459.

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Asian Americans constitute the largest group of new immigrants and the fastest growing ethnic group in the United States. While Asian American immigrants have experienced greater economic success than other minority groups, this has not necessarily led to greater political incorporation such as identification with a political party. Political parties have made little substantive outreach to Asian Americans, leaving a void in political socialization that other institutions, such as churches, have sought to fill. Yet the U.S. religious landscape is often quite different from that of Asian immigrants’ sending countries, providing opportunities for changes in religious identity through conversion. Leveraging data from the 2012 Pew Asian American Survey, we show that conversion from Buddhism to Christianity among Asian American immigrants facilitates the development of partisan political identities. We demonstrate that conversion functions as an adaptation in identity that helps facilitate subsequent changes in identity, such as the acquisition of partisanship.
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The, Christopher. ""Plans to Prosper You"." Indonesian Journal of Theology 3, no. 1 (September 10, 2015): 94–127. http://dx.doi.org/10.46567/ijt.v3i1.67.

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Immigrant churches function as interpretive interstices, where assimilation strategies are adjudicated and clashing cultural norms negotiated. Addressing purported Asian American malaise vis-à-vis civic engagement, I propose a practical theology method that privileges interlocution between a scriptural hermeneutics of diaspora and certain insights from social science. In the case of Asian American Christianity, how might immigrant churches more faithfully seek the "city's" shalom? What resources are available to evangelical migrants—and their children—for helping define identity and sense of belonging in this (new) land? How might immigrant churches better serve their ethnic constituencies within the context of American civic society? Thoughtful appropriation of the mantle of exile on the part of immigrant Christians helps to theologize that space of perpetual foreignness within contemporary American society. Immigrant churches are called to foster exilic interpretive imaginaries, in order to discern divine agency and faithful human response within the very contexts where God has dispersed God's people. One such example of doing practical theology is here offered.
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Liu, Baodong. "Demythifying the “Dark Side” of Social Capital: A Comparative Bayesian Analysis of White, Black, Latino, and Asian American Voting Behavior." American Review of Politics 32 (April 1, 2011): 31–55. http://dx.doi.org/10.15763/issn.2374-7781.2011.32.0.31-55.

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Previous studies have suggested that Americans who regularly attend church develop important civic skills which facilitate their participation in politics (e.g., see Verba et al. 1995). Churches were also heralded as important repositories of social capital, particularly for disadvantaged minority groups who have fewer opportunities to develop civic skills (Putnam 2000). Moreover, social capital theorists have argued that homogenous congregations foster the development of bonding (in-group) rather than bridging (out-group) social capital. One important fact, which has not been examined closely in the voting literature, is that American churches are still highly segregated by race/ethnicity according to a recent Gallup Poll (2004). Also unclear in the literature is the differential impact of bonding versus bridging social capital on political participation. Scholarship by Putnam (2000) and Gutmann (1998) suggests that heterogeneity within associational memberships is healthier for democratic citizenship than those with more homogenous memberships. This paper evaluates this claim and investigates whether or not bonding social capital fosters or discourages political participation for both white-majority voters and minorities. Using Bayesian statistical methods, this study, for the first time, conducted a national, cross-racial analysis of whites, Blacks, Latinos, and Asian Americans based on data from the General Social Survey (2002), National Election Studies (2000), and the Pilot National Asian American Political Survey (2001). The finding suggests that church attendance is significant and positively associated with voting participation among racial/ethnic groups that attend churches with mostly homogenous memberships. Contrary to the negative implications purported to stem from the "dark side" of social capital, the results of this research show that bonding social capital positively influences participation in politics. These findings lead to important implications for understanding the mobilization of immigrant communities, a group that political parties rarely attempt to mobilize (Kim 2007; Wong 2006).
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Samura, Michelle. "Faithful Generations: Race and New Asian American Churches – Russell Jeung." Religious Studies Review 32, no. 2 (April 2006): 138. http://dx.doi.org/10.1111/j.1748-0922.2006.00073_12.x.

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Dissertations / Theses on the topic "Asian American churches"

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Gee, Philip Eric. "Case studies of mentoring for ministry in select Asian churches." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Yanagihara, Mariko. "A process for church mergers Asian American churches and White churches becoming a new creation in Christ /." Chicago, IL : McCormick Theological Seminary, 2006. http://dx.doi.org/10.2986/tren.102-0711.

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Carlson, Kenneth P. "Reaching the next generations in North American Chinese churches." Portland, OR : Western Seminary, 2008. http://dx.doi.org/10.2986/tren.002-0826.

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Sohn, Ezra. "Attitudes of Asian American Christians Towards the Ethnic Churches They Left." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10277559.

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ATTITUDES OF ASIAN AMERICAN CHRISTIANS WHO LEFT THEIR ETHNIC CHURCHES FOR NON-ETHNIC CHURCHES EZRA JINYONG SOHN Doctor of Ministry May 2017 Advisers: Frank Chan, Milton Eng The author presents the difficulty of retaining younger English-speaking congregants as a ministry problem for Chinese and Korean American churches in New York City. The urgency, in the clarion call of Ken Fong (1990) and Helen Lee (1996), of cultivating healthier churches for second generation Asian Americans remains today. After several decades, the results of all our investment into second-generation Asian American ministries are unclear and questions abound: Does the lack of visible progress among Asian American ministries for over three decades indicate that homogenous church plants are missiologically ineffective? If an effective ministry model was developed for second generation Asian Americans, would there be healthy multiplication (on a national level)? Do the localized nature of fruitful Asian American ministries today point primarily to the individual competence of particular ministers and personalities? Is it too dreamy to envision a ?generational? church or national renewal for second generation Asian Americans? Do the contextual demands for a particular region supersede the general ministry demands of the second generation Asian Americans group? There is no clear indication that Asian American ministries have broken the code to the ?Silent Exodus? phenomenon or if an ethno-generational code even exists. There remains a need for data, exploratory ministries, and results to address the ?Silent Exodus.? The author?s study focuses on a narrow perspective within the ?Silent Exodus? phenomenon of those who actually found a destination and brackets out perspectives such as apostasy, those who stayed in the ethnic church despite grievances, and those who still have faith in Jesus but gave up on institutionalized religion. He recruited 165 Chinese and Korean Americans in six marque non-ethnic churches in New York City who attended an ethnic church for at least three years at some point in their life. He created an Asian American Christian Survey, a 36 Likert Scale and 4 Fill-in questionnaire, which seeks to measure the attitudes of Asian American Christians who left their ethnic churches for non-ethnic churches. The author discovered that the top reasons Asian Americans prefer the non-ethnic church are the same for each of the six marque churches: standard of excellence, their multicultural value, and their non-legalistic culture. The six marque churches surveyed are Trinity Grace Church, Redeemer Presbyterian Church, New Life Fellowship, Times Square Church, Hope NYC, and Hillsong NYC. Another 68 respondents in the New York Metropolitan area, not attending these six marque churches, prefer their current churches to an Asian American church for the same top three reasons out of eleven evaluated: standard of excellence, their multicultural value, and their non-legalistic culture. Recommendations for ministry include thoughtfully deconstructing why current Asian American ministries are faltering and theologically constructing healthier Asian American ministries in light of insights learned from ministries creating destinations for the ?Silent Exodus? population, systemic changes regarding core values and practices, and developing leaders who embody these values. Research results overwhelmingly indicate incompetence and immaturity among Asian American ministry leaders.

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Lau, Walter C. "Shepherding the Shepherds| Effective Leadership Development in Chinese American Churches." Thesis, Biola University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3557238.

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With the many challenges that Chinese American churches are facing, together with the ever-changing needs of their members, Chinese American churches need to look for ways to nurture their members and to develop them into mature leaders. This thesis project is designed to explore the leadership development strategies of selected Chinese churches in North America that have demonstrated certain effectiveness and success in developing leaders, in hopes of discovering some common effective leadership development strategies. This author has interviewed eleven large Chinese American churches, with Sunday attendance ranging from 500 to 2600, regarding the strategies they use and the challenges they face in developing leaders. Using qualitative analysis, this author has discovered some common principles that have been used by these churches to develop leaders and has formulated some practical pointers that may be applicable to other Chinese American churches and beyond.

The findings reveal that faith and character development precedes skill training. Likewise, Christ-like character, spiritual maturity, and a willingness to serve are more important than a person's natural abilities and talents. In addition, the pastoral staff should be highly involved in designing and executing the leadership development programs. Moreover, the church should create a learning atmosphere by publicizing and offering life-relevant and need-based trainings through classrooms, small groups, or other venues. Outside resources such as guest speakers, seminars and conferences should also be utilized. Furthermore, opportunities should be provided for lay people to participate in service with the help of on-the-job training and ongoing support.

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Cymbaluk, Leon M. "Strategies conducive to formation of independent second-generation Korean North American congregations." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p023-0207.

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Chiu, Johnson. "A strategy for first and second generation Chinese churches and pastors to clarify cultural and spiritual perspectives during the candidating process." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0830.

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George, Monis. "Examining the impact of integrated Christian activities for improving inter-generational relationships in Indian Pentecostal Churches." Thesis, Drew University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3700258.

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The Indian churches in the United States consist of mostly two groups of people, namely, those who migrated directly from India known as the first generation, and those who are born and brought up in the United States, otherwise known as the second generation. The first generation keeps many traditions, practices, and ideologies they brought from their country of origin. They assume that these are superior to most of the other cultures, and hence need to be preserved by future generations. The second generation does not think much about the first generation's cultural and ethnic norms and are not willing to give such prominence to their prerogatives. Since they were born into a different cultural scenario and raised in a postmodern society, these traditions and ideologies of their parents' generation do not seem to have contemporary relevance in their day-to-day lives. Therefore, the silent encounters, otherwise called inter-generational conflicts, occurring between these two groups culminate in the exodus of the younger generation from "their home churches and possibly from the Christian faith" itself.

The thesis examines how participation in integrated Christian activities affects inter-generational relationships in the first and second generation of the Indian Pentecostal Churches. The project also identifies the dynamics of inter-generational relationships in order to build healthy families, because such families will be the basic units for the existence of healthy churches and societies.

In reference to the aforementioned thesis, the project provided an incredible opportunity for both groups to interact together and bring forth better solutions for healthier inter-generational relationships. It is evident that even though all churches are very much concerned about this phenomenon, many have not been able to do much in addressing the problem with plans for corrective actions. Therefore, the evaluation and research opened the way for greater discussion between both generations. Moreover, the researcher is confident that positively touch the generations to come.

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Calica, Reuel M. "Effective ministry to second generation Filipinos an ethnographic study of adult second generation Filipinos at Faith Bible Church of Vallejo /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0825.

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Ki, William W. "The ministry of team preaching a manual for consecutive interpretation in a bilingual Chinese-American church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Books on the topic "Asian American churches"

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Peter, Cha, Kang S. Steve, and Lee Helen, eds. Growing healthy Asian American churches. Downers Grove, Ill: InterVarsity Press, 2006.

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Worship on the way: Exploring Asian North American Christian experience. Valley Forge, PA: Judson Press, 2012.

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R, Guillermo Artemio, ed. Churches aflame: Asian Americans and United Methodism. Nashville, Tenn: Abingdon Press, 1991.

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Out of silence: Emerging themes in Asian American churches. Cleveland, Ohio: United Church Press, 1995.

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United Methodist Church (U.S.). Office of Asian & Pacific American Ministries. 1996 directory of Asian & Pacific American UMC's & clergy. New York: Office of Asian & Pacific American Ministries, the National Program Division of The General Board of Global Ministries of The United Methodist Church, 1996.

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United Methodist Church (U.S.). Office of Asian & Pacific American Ministries. 1995 directory of Asian & Pacific American UMC's & clergy. New York, N.Y: The Office, 1995.

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United Methodist Church (U.S.). Office of Asian & Pacific American Ministries. 1998 directory of Asian-American & Pacific Islander UMC's & clergy. New York, N.Y: The Office, 1998.

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Park, M. Sydney. Honoring the generations: Learning with Asian North American congregations. Valley Forge, PA: Judson Press, 2012.

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Honoring the generations: Learning with Asian North American congregations. Valley Forge, PA: Judson Press, 2012.

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A postcolonial self: Korean immigrant theology and church. Albany: State University of New York, 2015.

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Book chapters on the topic "Asian American churches"

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Tan, Siang-Yang, and Natalie J. Dong. "Psychotherapy with members of Asian American Churches and spiritual traditions." In Handbook of psychotherapy and religious diversity., 421–44. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10347-017.

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Hong, Christine J. "Asian American Adolescents: Development and Mental Health." In Identity, Youth, and Gender in the Korean American Church, 30–41. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137488060_4.

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Law, Samuel K. "Multiethnic Churches beyond American Shores in Diasporas." In Journeys of Asian Diaspora, 153–70. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdq6v.14.

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Matheson, Peter. "The Scottish Theological Diaspora." In The History of Scottish Theology, Volume III, 203–13. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0015.

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The Scottish diaspora in Australasia exhibits many of the characteristics of colonialism and post-colonialism. Initially the Presbyterian churches reflected their largely Free Church origins, with its Calvinism, memories of the Disruption, and evangelical churchmanship. In the Victorian period it again mirrored the Scottish Church’s opening up to mission, biblical criticism, and evolution. Two World Wars both strengthened the links to Scottish theology and encouraged a transition to ecumenism, especially in the Uniting Church of Australia, and to indigenization, with growing attention to Asian and to aboriginal and Maori theology. American influences became increasingly evident in pastoral theology. However, the personal and institutional links to all four Scottish theological faculties, Aberdeen, St Andrews, Edinburgh, and Glasgow remained and remain creative and strong.
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Yieh, John Y. H. "God’s Love, Christ’s Cross, or Human Faith? Interpretations of Jn 3:16 in Ethnic Chinese American Churches." In T&T Clark Handbook of Asian American Biblical Hermeneutics. T&T CLARK, 2019. http://dx.doi.org/10.5040/9780567672636.0040.

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Tran, Jonathan. "Redeemer Community Church and All that Lies Beneath." In Asian Americans and the Spirit of Racial Capitalism, 153–91. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197587904.003.0005.

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The book’s constructive liberative vision begins in Chapter 4. Through an extended history, Redeemer Community Church is portrayed as “a place of shared time,” a mode of communal life that prepares the ground for a redistributive political economy in the Bayview/Hunters Point (BVHP) section of San Francisco. Chapter 4 details BVHP’s history of marginalization, focusing specifically on the exploitation of African American communities and how this “toxic legacy” coincides with Japanese internment. The chapter raises difficult questions about racial belonging—whether Asian Americans belong in BVHP, whether African Americans belong in Japantown, and whether a white female pastor belongs in an Asian American congregation. Rather than racial identity, the chapter argues for an account of belonging based on mutuality, of belonging together and to one another.
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Yang, Fenggang. "8 Gender and Generation in a Chinese Christian Church." In Asian American Religions, 205–22. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9781479834372.003.0013.

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Tse, Justin K. H. "The ‘Open Letter to the Evangelical Church’ and its Discontents: The Online Politics of Asian American Evangelicals, 2013-2016." In Religion, Hypermobility and Digital Media in Global Asia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463728935_ch07.

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Recent treatments of Asian American evangelicals tend to focus on a shift of attention from their identity-based attempts to found autonomous congregations to online self-publications. I evaluate this new trend by considering two episodes in Asian American evangelical self-publication: the ‘open letter to the evangelical church’ in 2013 and the Killjoy Prophets initiative from 2014-2016 when their leader Suey Park disappeared from the Internet. I argue that while Asian American evangelical online selfpublication is intended to reform evangelicalism, its discursive nature leads to debates among Asian American evangelicals about whether the cyber-discourse about them is adequately representational. This sobering analysis demonstrates that the identitarian claims of Asian American evangelicalism are not transcended by cyberspace, but are exacerbated by it.
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"THE ASIAN AMERICAN REFORMED CHURCH OF BIGELOW, MINNESOTA." In God Land, 86–95. Indiana University Press, 2019. http://dx.doi.org/10.2307/j.ctvh1dgx2.12.

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Pruitt, Nicholas T. "The Huddled Masses the War Produced." In Open Hearts, Closed Doors, 91–119. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479803545.003.0004.

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This chapter covers the World War II era and early Cold War period. During this period, mainline Protestants often promoted an “American Way of Life” while attending to Asian immigrants, Bracero workers, Japanese Americans in internment camps, and refugees through home missions. Nevertheless, such programs reflected a measured respect for cosmopolitanism and cultural pluralism, though they were by no means universal sentiments among American Protestants. The Second World War also encouraged various social sensibilities among white Protestants when it came to race, diversity, gender roles, and family values. This chapter focuses on an increasing Protestant critique of racial discrimination inherent in the immigration quota system, especially as church leaders called for overturning Chinese exclusion. It was during and immediately after the war that mainline leaders in the FCC began an aggressive push to overturn Asian exclusion once and for all, though with mixed results.
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