4 ways we moved toward a multiethnic congregation

September 24, 2019

Aspiring to be a multigenerational and multiethnic church is a quest worth the effort and must come from a biblical conviction that the Church on Earth should resemble what the heavenly Church will ultimately look like. A little over five years ago, Taylor Memorial Baptist Church in Hobbs, N.M., realized it was a homogenous church. Then pastor, Andrew Hebert, led the church through a “brainstorming for realization.” As different groups met within the church for “town-hall” meetings one thing became evidently clear: the community around the church was not being reached, and the church did not resemble the Church described within the book of Acts and Revelation. Out of these meetings a biblical, God-ordained vision statement was birthed: to be a multiethnic, multigenerational church that multiplies disciples. 

As the church began to pursue this vision, many practical steps were taken that sought to reach the demographic situated around Taylor. A full-time Latino pastor was added to the staff, songs were sung in Spanish, the sermon was translated to Spanish, a Spanish Bible study that was meeting in the back of the church was merged into the large worship service, and flags from all the nations that were represented in the service or by mission efforts were hung in the auditorium. 

But, the church leadership quickly realized this transition would take more than practical changes; it would take the Spirit changing hearts. While the majority of people embraced the change and were willing to go along with the efforts being made, there were challenges faced by the leadership. These challenges and push backs were heard and engaged from a biblical viewpoint. 

Years removed from those initial meetings, changes, and challenges, Taylor is a different place. Many ethnicities are represented in the congregation and are serving in different ministry areas. They are on leadership teams, teaching in Bible studies, and walking with one heartbeat as members seeking to be disciple-makers. 

Aspiring to be a multigenerational and multiethnic church is a quest worth the effort and must come from a biblical conviction that the Church on Earth should resemble what the heavenly Church will ultimately look like.

The road that God has taken Taylor on to accomplish this had twists along the way that might benefit other churches seeking a diverse body. Here are a few lessons we learned that helped us move toward this transition:

  1. Not everyone accepts change at the same pace. As practical steps were taken and changes were made, an atmosphere was created that led to many conversations and numerous teaching opportunities with established church members. Leaders tried to work patiently with those who had questions or concerns. It became apparent that the church had bought into a cultural myth—that it was okay for the church to just exist for the comfort of people—that could only be redirected by the power of God. So, conversations and teaching opportunities were aimed at turning the hearts of the people toward a gospel-Kingdom mindset. Simple stats and convincing presentations didn’t move hearts to be inclusive of all people; that work was only done through the conviction of Scripture and the work of the Holy Spirit. 
  2. Seek integration over inclusion. The realization that everyone can worship together, and we are all equal at the foot of the cross, has been a challenging, but worthwhile bridge to cross. Integration—the incorporation of individuals or groups as equals into society or an organization—has proved much more biblical than mere inclusion, where people are made a part of a group. Perhaps inclusion is where the attempt to be a multiethnic body of Christ originated. Separate people groups were still operating from their default worldviews (i.e., nationalism) and were content to just get along. But it was in the act of integration that the church really began to reveal what it means to come together around the gospel. It involved a laying aside of preferences, as well as a growing appreciation of other cultures. An integrative-Kingdom mindset provided spiritual growth and enjoyment of what God was doing among all people. 
  3. Multiethnic leadership is essential. A growing need for Taylor was to have leadership from different cultures and backgrounds. Leadership at Taylor does not refer only to paid staff positions but ministry team leaders, leadv servants (deacons), and committee members (it is a Baptist church, after all). Even though God has blessed us with more diversity in some of these leadership areas, it’s obvious that more diversity will be needed in the future to sustain and expand the different ethnicities in the body of believers. 
  4. Work through the functionality of having multiple languages. As our church increasingly reflects our vision statement, there are certain things that have to be adjusted. The ability to communicate effectively in multiple languages has taken intentionality and serious effort. While this has presented some challenges, it has also provided some wonderful opportunities for worship. The people of Taylor singing in two languages during a service is hard to describe in words. While this was not a welcomed decision by all, I believe it has aided us in keeping our attention on the nations, whether we are sending our people overseas or the nations are coming to us. The adjustment in what is sung, the dual languages on print materials, and the translation of teaching times has made people overtly aware that the nations are around Taylor. The prayer now is that there would be a collective, growing heart for the nations to know Jesus. 

Scripture states that all people have an equal need for a Savior (Rom. 3:23, 6:23). This is what compels Taylor to be a church where all people are welcome to come hear the good news of the gospel and become serving members in the family of God. An intentional movement toward diversity has resulted in highs and lows, but all of them have ultimately provided joy as we make progress toward our biblical calling as a church. 

Zach Souter

Zach Souter has been on staff at Taylor Memorial Baptist Church in Hobbs, New Mexico, for 12 years. He is also currently an adjunct professor at the University of the Southwest. Zach and his wife, Suzi, have two kids, Hannah and Jackson. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24