Listening to Our Voices: The Healing or Exodus of Second Generation Asians

While the ethnic church has created a safe place for Asian immigrants, the second generation struggles with their identity as Canadian-Asian-Christians, resulting in a "silent exodus," a term popularized by Helen Lee. She writes:

Asian churches are confronted with similar dilemmas of identity and mission: whether their principal role is to serve new immigrants, to disciple and Americanized next generation, to blend their congregations into Christian America, or to move their churches into some yet undiscovered form and function.

The first generation often gives responsibility of the second generation to youth pastors, diminishing the voices of conversation between generations. Because of patriarchal hierarchy, it is difficult for Asian parents to listen to their children. However, second generation Christians are equally guilty of not listening due to a desire to find their identity apart from their parents' culture. Because of the cultural enclave that is crated by immigrant adults, the 2nd Gen struggles with connecting the church to their world. There is both disconnect and a lack of identity. The identity of being Canadian, Asian, and a child of God are all at stake, as well as family relationships between the two generations, and beyond. What does it mean to embrace culture as God-ordained without forgetting that it is Christ who calls us into culture?

As the church, we have a responsibility to understand the diversity of cultures in our communities. Jesus reminds us that the greatest commands are to love God and love people. If we are to love people with God's love, we must understand how people can be loved in their context. After all, Jesus reacted differently according to the circumstances of the people: dining with Zacchaeus, embracing little children, forgiving the woman caught in adultery.

Fumitaka Matsuoka in Out of Silence observes that Asian Americans are in a place of in-betweenness that leads either to a state of disconnectedness from all of their social setting or to being a bridge between different social settings. Because of their unique in-between identity, second generation Asian-Christians can understand the different voices of our culture. Rather than feeling like they are not a part of the majority culture, the 2nd Gen can initiate healing in the church by being a bridge in understanding different cultures. This raises questions of how we may view the church as home. Instead of a consumerist attitude that searches for a church for "my needs," how might the second generation find their home church and own their identity and calling?

Instead of critiquing the ethnic church for focusing on immigrants, we can choose to give thanks for their dedication to serving immigrants who have experienced a loss of identity. If we begin with a thankful attitude, we take on a posture of learning in which we can listen and understand, rather than critique. This is not to say that we pretend to be nice, but that as a church we can genuinely challenge each other in love while being aware of the majority and minority culture dynamics. In a family, we have different roles and identities, but we learn from each other through our differences. Likewise, Paul reminds us in 1 Corinthians 12 that the church is blessed with different people, under the Lordship of Christ. 

What the second generation needs is not a "better church for their needs" but a church home that is intentional in listening. Through listening to our voices, we will think twice before continuing the silent exodus, and take a step towards healing.