Ministering in multicultural parishes

8/9/2019 Ministering in multicultural parishes

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Introduction

Nearly everyone in ministry these days is aware of the complex tapestry of cultures that forms

the backdrop to how we operate in our parishes, schools, and agencies. A multicultural setting is

not something new in the Catholic Church.

Ministering in central Kenya specifically, one will realie the various diversity of cultures and

ethnic groups. According to !ohn "ucho, #the African population of Kenya consists of $% tribes

who cherish their own values even when lumped into larger ethnic groups, which colonial

administration invented.&'Most of these tribes are distributed in the central Kenya with the

largest number being composed of the (antus. )he being of these ethnic groups in a parish

poses some challenges in ministry. *aul + says, #called to announce the -ood News about

!esus in every place and language on earth, the church has recognied that the oly /pirit has

planted #/eed of the word& in every culture.%t is the task of missionaries and evangeliers

everywhere to nurture those seeds and bring to fruition in the light of Christian teaching. As a

church, our cultural diversity embodies the still unfolding story of the incarnation in every

language and culture of the world for the last two thousand years.

n this paper we shall seek to understand the meaning of culture, ethnicity, the parish and

ministry. 0e will also look at some of these challenges when ministering in these parishes

' !ohn ". "ucho, Undercurrents of Ethnic Conflicts In Kenya (1eiden2Koninkli3ke (rill N+,

%44%5, p. 67.

% *aul +, Apostolic 8xhortationEvangelii nuntiandi97 :ecember ';; 9';5,


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where we have different ethnic groups with different cultures, and some of the recommended

solutions to these challenges.

CHAPTER I: UNDERSTANDING OF CONCEPTS

1.1. Ministry

According to Kathleen A. Cahalan,

Ministry is leading disciples through the practices of teaching, preaching, worship, pastoral care,

social ministry, and administration @ for the sake of discipleship lived in relationship to -ods

mission@ as a public act discernable in word, deed, and symbol2 on behalf of a Christian

community@ as a gift received through faith, baptism, charism, and vocation that is acknowledged

by the community in rituals of commissioning, installation, and ordination@ and as a practice that

exists within a diverse array of ecclesial contexts, roles, and relationships.6

Kathleen continues to explain her definition by adding that when we talk of ministry as leading

of the disciples, we think of those who took up the challenge of continuing !esus ministry, the

apostles who founded and organied communities in the Boman 8mpire, who preached and

taught the faith, as leaders.$ )he practice of the ministry of teaching, preaching, worship,

6 Kathleen A. Cahalan,Introducing the Practice of Ministry9Minnesota2 Collegeville, %4'45, p.

==.

$ bid., p. =


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pastoral care, social ministry and administration involves learning to follow in the way of Christ

and teaching it through evangeliation and catechesis and preaching the word of -od in the

scriptures. As worship, ministry means 3oining together with Christ in *raise and thanksgiving.

*astoral care arises from the call to practice neighbor love and forgiveness of self and others,

while social ministry arises from the call to be a prophetic neighbor. As administration, ministry

involves tending the goods of the earth and all creation. Ministers lead by administering and

governing the communitys resources, which arises from the demands of stewardship.

1.2. Cutur!

Allan -. !ohnson defines Culture as, #the accumulated store of symbols, ideas, and material

products associated with a social system, whether it be an entire society or a family.&=)o be

human is to be part of a culture. umans are social beings born into groups where they live and

struggle to survive. 8very human group, because of its culture, has a specific form of

communication2 spoken, written, and acted out through gestures. 8ach individual is shaped by

culture and in turn shapes culture. 8very culture has continuity and yet changes. Kenneth

Mc-uire adds that, #culture provides #tool kits& or the different skills that enable people to

organie their experience and cope with their environment.&>

= Allan -. !ohnson, The Blackwell Dictionary of ociology! econd Edition 9Malden, MA2

(lackwell *ublishers, nc., %4445, p. Kenneth Mc-uire, 8duardo C. ernDnde and Anne ansen, Culture"ensitive Ministry#

$el%ful trategies for Pastoral Ministers 9New Eork2 *aulist *ress, %4'45, p. %=.


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Kenneth continues to say, culture includes concepts of space, time, values and beliefs. 8ach

culture is an interpretative framework for making sense of the reality of the experiences of life.

8ach person in any given culture is uniFuely different, even from others of the same culture, but

they associate with each other and share certain self?identities2 they take these associations and

identities with them wherever they go.


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it from another group. Any part, no matter how small, of a groups trait list can make a perfectly

adeFuate ethnic marker.'4

CHAPTER II: CHA$$ENGES FACED IN MINISTERING IN

MU$TICU$TURA$ AND ETHNIC PARISHES

)here are sound theological reasons for committing ourselves to understand other cultures and

appreciate them wherever possible. Making that commitment will unfold for us new and

wonderful dimensions of -ods character, for our -od can be properly revealed only through

diversity. 0hen -od had finished creating the world, he looked at the vast array and announced

that #it was very -ood.& 9-enesis '26'5 to celebrate creation is to celebrate diversity, including

diversities of people, and we cannot celebrate out of ignorance.

n the recent past, the encounter of ministry with diverse cultures and ethnic groups has been

witnessed in our country Kenya. )his is especially so in town parishes. )he parishes in the arch?

'4 !ack :avid 8ller, p. ;.


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diocese of Nairobi are occupied with people from all over the country for the obvious economic

purposes. Nairobi, being the capital city of Kenya, attracts many people from different cultures

and ethnic groups. )he coming of these people to Nairobi does not mean that they forget the

culture from their villages where they come from.

)he presence of these new people is also witnessed in the churches in Nairobi and the churches

surrounding Nairobi area. )his poses a challenge in the field of ministering because the

ministers have the duty of incorporating all into the reception of the -ospel message. )o do this,

ministers need to become aware of the challenges in their ministry so that they can find suitable

solutions for them. )he challenges include@ Cultural diversity, language barriers, disunity among

Christians, Cultural rigidity and also challenges in leadership.

2.1. Cutur% Di&!rsity

According to 1eo C. *arvis,

:iversity of all sorts creates challenges. f people would not discriminate against each

other, there would be no significant challenges due to differences. )he main attribute that

creates challenges is discrimination, which happens through racism, sexism, ageism,

classism, ableism, homophobia and many others.''

Cultural diversity may be understood both as a challenge and as a strong point in regard to

ministry in multicultural parishes. *arishes with different groups of people including the young,

the youths, the adults and the aged can be considered as an ideal Christian community. (ut each

group has its own culture depending of their family background, race and even tribe. :ifferent

''1eo . *arvis, Understanding Cultural Diversity in Today*s Co'%le+ ,orld 9Minneapolis2

8mbrace *ublications and Consulting, 11C, %44=5, p. =>.


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from the general norms of each culture, there are specific values that go with the groups. 8ach

group seem to have its own culture different from the other.

n multicultural parishes where we have diversity of these cultures, a well prepared homily in a

liturgical celebration may very well suit the adults, but be very much out of context to the

children and the youths. Another homily may be suitable too to the youths but irrelevant to the

adults and the aged. )hese are some of the challenges which the ministers endure during their

ministry.

2.1.1. C#idr!n %nd 'oun( Aduts

n ministering to the young children and the youths, especially in the parishes in the arch?

diocese of Nairobi, one has to be well acFuainted with their way of life. or a minister, it

becomes a challenge to woo them to get to listen to him. )his is because the youths want

immediate gratification of their desires, which may sometimes be a difficult task to give

answers to their Fuestions or provide for their material needs there and then. t is a time of

conflict in search for self?identity, trying to realie ones potentialities and even a time of

Fuestioning the meaning of political structures and religious ideologies, to analye the nature of

feelings, such as love and hate, and to attempt an understanding of the significance of life itself.

(eing brought up in different cultures and conseFuently under different viewpoints in life, this

in itself poses a challenge to the ministers. )rying to bring meaning in the life of these young

people through the message of the -ospel becomes difficult. )heir culture is too demanding on

the part of the minister.

)he influence of technology on the life of the youth has also changed their view of looking at

life. )hey no more believe in revelation since now almost everything can be scientifically


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proven. /cience has taken the place of religion and the young people are the receivers of all this.

)his makes it so hard for them to be evangelied.

2.1.2. T#! Aduts %nd t#! A(!d

)he main challenges among the adults and the aged includes language and low receptivity rate.

:espite there being a good number of literate Christians in the parishes in Nairobi Arch?

:iocese, there is also evidently a group of people in the congregation who are illiterate. )his

makes it hard since the use of the common languages such as Kiswahili or 8nglish becomes a

problem to them. )his is especially so with the aged. )he conseFuence of this is that they tend to

stick so much to their traditional cultures and beliefs at the expense of the gospel message.

)his being the case, it poses yet another greater challenge. rom the learning of the adults, the

church believes and expects that #the home is the first school of Christian life,& 9CCC '>=


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'. )he most important medium of human communication.

%. A means by which people can identify themselves and others.

6. A medium of cognitive and conceptual development.

$. An instrument of action.

1inguistic behavior in relation to languages in contact is both an expression of multiple

identity and a response to multiple identity. t also constitutes the satisfaction of a need to

communicate and act in particular situations and follows an understanding of language as

a resource.'%

)his being the case then, we come to understand that language is one of the most important tool

in the parish ministry. )he challenge comes in when the minister is not conversant with the

languages of the members of the congregation, or the members of the congregation themselves

are unable to pass information to the other due to lack of understanding amongst themselves.

n the Arch?:iocese of Nairobi, this is very evident since the congregations in the parishes are

composed of people from different parts of the country and each of these people have their

languages different from others. /ince Nairobi is a metropolitan, there are Christians from all

over the country who have relocated to Nairobi from their home areas due to economic

purposes. )hese people become followers of the churches close to where they are living. )he

aim of the minister as well as of the Christians is to feel at home at any place of worship. )he

receptivity of the gospel message is far much effective if it is communicated in ones mother

tongue. /ince the minister is not conversant with all the $% tongues of the $% tribes we have in

Kenya, then it becomes difficult to effectively pass the -ospel message to all people.

'% Michael -. Clyne,Dyna'ics of -anguage Contact# English and I''igrant -anguages 9New

Eork2 Cambridge Gniversity *ress, %4465, p. %.


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Karen /ue /mith insists that with language barrier, liturgy loses its meaning. )his is because,

liturgy becomes a ritual that could be heard but not understood, it readily suggests separate

world into which the people could enter only through the mediation of one of the languages

practitioner.'6

2.". Disunity %*on( C#risti%ns

)he big Fuestion here is@ what brings disunity among ChristiansH :iscord or lack of harmony in

ideas, beliefs and values can be termed as one of the ma3or contributors of disunity among the

Christian family. 0ith disunity there are a lot of Fuarrels and disagreements.According to

:uane 8lmer, #Iuarrels& is the -reek word shis'ata, from which we get the 8nglish word

schism. )his word was used in the garment industry to describe a piece of cloth that had

somehow become mangled, torn, stained, wrinkled and all together unattractive.&'$n many of

our parishes today, we can compare them analogically with this piece of cloth that is torn. Much

division has been witnessed in the church of which it is believed to be caused by poor

integration of cultures and religion. !ay Bumney shows the complexity of man to be, #a

composite homo who in part is homo? economicus, in part homo?politicus, in part homo?

religiosus, in part homo?aestheticus, and so on.&'=n these characteristics of man, culture and

ethnic group from which one comes from has a great role in the life of every Christian because

they affect him or her in his or her way of life. 8ach ethnic group subscribe to a certain political

'6 Karen /ue /mith,Priesthood in the Modern ,orld# .eader 9New Eork2 /heed and 0ard,

';;;5, p. 64?6'.

'$ :uane 8lmer, Cross"Cultural Conflict# Building .elationshi%s for Effective Ministry

9Madison2 nter+arsity *ress, ';;65, p. %7?%;.


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line of thought which may be different from another ethnic group. )his may affect their unity in

the church leading disharmony and conflicts. )he ministers as shepherds to the whole flock, are

expected to bring harmony amongst all the members of the Christian family notwithstanding

these cultures that make them have so many diverging ideas. )his is a great challenge in the

ministry.

2.+. Cutur% Ri(idity

Michael Conners says that,

"ver the centuries, Christian faith has found itself confronted by, and embedded within, a

wide variety of social Milieux. nevitably, the church both shapes and is shaped by the

cultural forces in which it lives. )he founder of Christian movement himself, !esus Christ

of Naareth, has to be understood within the !ewish culture of ' st?century *alestine. And

within a short time of his death, the followers of !esus faced a serious crisis as their -ood

News spread beyond !udaism and began to take up residence in the surrounding -entile

ellenistic culture 9cf. Acts '=5. )he nexus of faith and culture has remained a profound

and controversial challenge through succeeding generations of Christianity.'>

"ur generation is not exempt from this challenge. )his theological problem of culture has

grown even more acute in our time. Catholic Christians undergo some catechetical instructions

'= !ay Bumney,$er/ert %encer*s ociology# tudy in the $istory of ocial Theory! to which

is %%ended a Bi/liogra%hy of %encer and $is ,ork Descri%tive sociology 91ondon2

)ransaction *ublishers, ';>=5, p. 6


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from the pre?catechumenate, through catechumenate instructions and then the post

catechumenate instructions. n this process one is considered to be fully integrated in the

catholic faith. (ut surprisingly, in the African heritage you still find that most of these Christians

even after their teaching, still hold on to their traditional African cultural practices, some of

which are contrary to the -ospel Message. /ome scholar put in some arguments, like for

example, -eorge . *ickens, Fuoting from *hilip )urner argues that #instead of the

#conservative, legalistic and pragmatic& theology of most African Christians being reflective of

their 0esterniation, they rather #describe a form of Christianity which fits easily with the many

9though not all5 aspects of traditional cultures of Africa and which can with 3ustice be called

adapted or even indigenous.&'


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their duties. )hey need to have knowledge of many languages. nter?generational diversity is

increasingly becoming a challenge as younger generations interact with the church differently

from their parents and grandparents. Eoung adults are bringing new Fuestions and long for

deeper understanding of liturgy. Martha B. !ewell observes that one of the challenges facing

pastoral leaders is the creation of a welcoming community in the mega?parishes that are being

created, and among people of different language and cultural backgrounds.'7

Another challenge that pastoral leaders face is that of ensuring the rubrics are followed in

liturgical services. Eou find that due to the multiculturalism of the town parishes and the

existence of different ethnic groups, there is the tendency to want to integrate their cultures with

the Christian practice in order to make it live. (ut -eorge Anthony Kelly warns that,

)he thrust in our time for multicultural meaning in liturgical practice often comes out of

evangelistic protestant sources and weak doctrinal tradition, or out of a liberation

theology which proposes salvation in the social order, not in the kingdom Christ

preached. )hese movements reinforce the modern tendency toward individualism,

sub3ectivism and egalitarianism which de?solemnies worship by turning the accent from

worship of -od to emotional satisfaction for allegedly alienated or fragmented cultural

groups.';

'7 Martha B. !ewell, Pre%aring -ay Parish -eaders for the 45st Century! 90ashington :C2

*roIuest, %44;5, p. 6=.

'; -eorge Anthony Kelly, Pastor*s Challenge# Parish -eadershi% in an ge of Division!

Dou/t! and %iritual $unger 9untington2 "ur /unday +isitor *ublishing, ';;$5, p. '46.


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2.-. Grou, I(nor%nc!

According to /chreiter C,

n most multicultural settings, the Jrst reaction is to try to avoid or ignore difference.

)his takes two forms. t sometimes takes the form of ignoring the presences of another

group by rendering them invisible. n parishes we do this by assigning worship times for

such groups at times when the church building is not otherwise occupied. "r we consign

them to a space which is not central to worship, such as the parish hall or the school.

)heir language and music does not Jgure into the regular liturgical celebrations, and their

food never appears in parish social events. )heir special days are not acknowledged in

the cycle of celebrations in the parish, and images special to them are not present in the

church. At best, these groups are tolerated@ at worst, they are ignored.%4

)he other reaction is to cover over difference with a rhetoric of what /chreiter explains that,

#we are all brothers and sisters in Christ. :ifference doesnt make any difference in our

parish.&%' )his is important because, despite efforts to ignore cultural difference, it is the

difference to which we are continually drawn in interaction. :ifference in accent, clothing, and

social patterns are too salient to be ignored. /ometimes that difference leads to stereotyping and

pre3udice, making generaliations about others. /ometimes it leads to outright hostility.

%4 /chreiter, C. !ust what do we wantH Ministry in a multicultural world.&ew Theology

.eview'6, 9%4'65. no. '

%' bid.,


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CHAPTER III: THE A' FORARD TO THE MU$TICU$TURA$

AND ETHNIC PARISHES PASTORA$ MINISTR'

*aul + says that, #the church does not feel dispensed from paying unflagging attention to those

who have received the faith and who have been in contact with the -ospel often for generations.

)hus, she seeks to deepen, consolidate, nourish and make ever more mature the faith of those

who are already called believers.&%%)his has to be done in the realm of the multicultural and

ethnic groups which are so evident in every corner of our Christian faith. )he pontifical council

for culture came up with ways of curbing the challenges of the ministry in multicultural

parishes. Iuoting from the !ohn *aul , the council argues that@

rom the time the -ospel was first preached, the Church has known the process of

encounter and engagement with cultures L 9ides et Batio, 76?>77. No. '.


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religion and culture is achieved. )his can be done in the following ways@ respect for cultural

difference, inculturation, and also holding pastoral symposiums and seminars for pastoral

leaders.

".1. R!s,!ct /or Cutur% Di0!r!nc!s

f recognition of the other is the beginning of the 3ourney toward intercultural relationship,

respect for cultural difference is a description of that 3ourney underway. )olerance may mean

putting up Fuietly with difference, perhaps with the silent hope that eventually it will go away.

Bespect, however, means coming to the point that one values the difference in its own right, that

it adds to the richness of our relationship and to the richness of the world. t means coming to

see the cultural difference of the other not as a deviation from some norm, or a failure to reach a

certain level, but rather as having intrinsic value. /chreiter insists that we must strive to move

from ethnocentrism, that is, seeing ones own culture as the center, to ethno?pluralism, where

one respects and celebrates difference.%$)his respect of cultural differences can be achieved

through,

acceptance of difference, in which one comes to accept that cultural difference will not

be going away, and that one must find other ways to deal with it than denial, defense, or

minimiation.

adaptation to difference, in which one begins to change as a result of the interaction in

intercultural relationship.

%$ /chreiter, C. !ust what do we wantH Ministry in a multicultural world.&ew Theology

.eview'6, 9%4'65. no. '.


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integration of difference, in which those interactions now constitute an irreplaceable part

of ones own self2 one would lose a sense of ones own identity if that cultural difference

were to be taken away.

All this reFuires an interaction and growing relationship that do not brush difference aside, but

engage it directly and freFuently. )he interaction and growing relationships needs to be nurtured

from the early stages of development, from childhood to adulthood. )his enables the children

and the youth to grow with the awareness of the existence of other cultures and thus they should

be able to respect each of these cultures as uniFue 3ust as the culture from which each has come

from is uniFue.

".2. Incutur%tion

!ohn *aul emphasied on the importance of evangeliation of cultures and the inculturation of

the -ospel. According to him, these two go hand in hand, in a reciprocal relationship which

presupposes constant discernment in the light of the -ospel, to facilitate the identification of

values and counter?values in a given culture, so as to build on the former and vigorously combat

the latter.%= !ohn *aul also says that,

)hrough inculturation the Church makes the -ospel incarnate in different cultures and at

the same time introduces peoples, together with their cultures, into her own community.

/he transmits to them her own values, at the same time taking the good elements that

already exist in them and renewing them from within. )hrough inculturation the Church,

%= !ohn *aul , *ost?/ynodal Apostolic 8xhortationPastores da/o vo/is9%= March ';;%5,

March %=, ';;%2 AA/ 7$ 9';;%5 >=


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for her part, becomes a more intelligible sign of what she is, and a more effective

instrument of mission.%>

n Africa, we have a rich cultural heritage which if tapped and integrated with the pastoral

activities of the church, could be very enriching. )hrough the various cultural ways of passing

on their wisdom, this could be incorporated with the -ospel message to bring more

understanding. or instance, among the Agikuyu community, which constitutes of the highest

number in the archdiocese of Nairobi, "ral literature forms an important part of the culture of

the Agikuyu people. ts chief purpose was to transmit knowledge and therefore each genre of

oral literature teaches a specific aspect of -ikuyu life. Biddles, for example, teach the

characteristics of natural things like the plants and animals, and proverbs contain the wisdom of

the people and express the morals and ethics of society. )his wisdom teaching could be

integrated with the moral teachings of the (ible which will not only create a clear

understanding, but also the people will have something to associate themselves with.

".". P%stor% Sy*,osiu*s %nd S!*in%rs /or P%stor%

$!%d!rs

:ue to the evolving nature of cultures by day, this has posed an immediate need for pastoral

ministers to keep themselves updated with the changing times. )o create this awareness, it is

necessary that the ministers meeting in forums of discussions on emerging issues on their

pastoral ministries. )hrough sharing in symposia the ministers become more enlightened and in

turn they are able to enlighten the people under their care.

%> !ohn *aul , 8ncyclical 1etter.ede'%toris Missio9:ecember


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/eminars to provide training to increase the linguistic and cultural competence of parish

ministers are indispensable while ministering to multicultural parishes, since new groups will

always emerge. Clerical and lay, *aid and +olunteer, men and women, at a minimum, all these

people should have basic skills for intercultural communication. 8ven better would be a cultural

immersion experience in a program designed to surface ones own cultural assumptions from

the perspective of the other. /uch experiences ant training should be integrated into the

curriculum in seminaries, and formation programs for the lay ministry, and the religious life.

n leadership also, there should be creation of pathways to leadership in the ministry for the

underrepresented ethnic groups. )his gives them a sense of belonging and a feeling that that

they are not left out.

)he leaders should strive to come up with a parish pastoral plan that describes the cultural,

linguistic and socioeconomic diversity of catholic faithful living within the parish boundaries,

identify the fundamental and urgent pastoral needs in the community, prioritie pastoral action

according to the most pressing needs and the ability of the parish community to respond to

them, and also foster the development of leadership skills and ministerial responsibility in every

segment of the parish population.


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Concusion

*astoral approach to culture in its many forms has no other aim than to help the Church to fulfil

its mission of proclaiming the -ospel. 8ngaging in certain practices together creates solidarity

in a group and indicates belonging. ncorporating customs of a group into parish life and urging

all cultural groups in a parish to participate is an important kind of community builder.

Any plan to enhance intercultural communication must begin with a commitment to build and

sustain relationships. Ma3ority culture Americans tend to be very goal?oriented. )hey like to

reduce a challenge to a problem which can be solved. ntercultural communication is not

something we achieve once and for all, and then move on to something else. Collective?minded

cultures have a stronger sense of relationship as an end in itself than do individualist cultures,

which tend to be more utilitarian in their relationships, seeing relationships as a means to an

end. )his must be kept in mind as programs are developed to enhance intercultural

communication. *artnering among groups is not a short?term relationship to reach a goal, only

then to be abandoned.

aced by the changing nature of our time, with the full force of the 0ord of -od, the inspiration

of the whole of Christian living, is helping man to overcome the drama of atheistic humanism

and to create a new humanism capable of giving birth, throughout the world, to cultures

transformed by the prodigious newness of Christ who became man so that man might become


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-od, renew himself in the image of his Creator, and put on a new nature. Christ renews all

cultures through the creative power of the oly /pirit, the infinite source of beauty, love and

truth.

)iio(r%,#y

Bible

The frican Bi/le, Nairobi2 *aulines *ublications Africa, ';;;.

Church Documents

*ontifical Council for Culture, Towards a Pastoral %%roach to Culture, %4 May ';7%, AA/


22/24

Clyne, Michael -.,Dyna'ics of -anguage Contact# English and I''igrant -anguages! New

Eork2 Cambridge Gniversity *ress, %446.

8ller, !ack :avid, )ro' Culture to Ethnicity to Conflict# n nthro%ological Pers%ective on

International Ethnic Conflict!Michigan2 )he Gniversity of Michigan *ress, ';;;.

8lmer, :uane, Cross"Cultural Conflict# Building .elationshi%s for Effective Ministry, Madison2

nter+arsity *ress, ';;6.

8riksen, )homas ylland, Ethnicity and &ationalis'# nthro%ological Pers%ectives!

Chippenham2 Chase publishing services, ';;6.

!ewell, Martha B., Pre%aring -ay Parish -eaders for the 45st Century! 0ashington :C2

*roIuest, %44;.

!ohnson, Allan -. The Blackwell Dictionary of ociology! econd Edition! Malden, MA2

(lackwell *ublishers, nc., %444.

Kelly, -eorge Anthony Pastor*s Challenge# Parish -eadershi% in an ge of Division! Dou/t!

and %iritual $unger! untington2 "ur /unday +isitor *ublishing, ';;$.

Mc-uire, Kenneth, 8duardo C. ernDnde and Anne ansen, Culture"ensitive Ministry#

$el%ful trategies for Pastoral Ministers!New Eork2 *aulist *ress, %4'4.

"ucho, !ohn "., Undercurrents of Ethnic Conflicts In Kenya! 1eiden2 Koninkli3ke (rill N+,

%44%.

*arvis, 1eo ., Understanding Cultural Diversity in Today*s Co'%le+ ,orld! Minneapolis2

8mbrace *ublications and Consulting, 11C, %44=.

*ickens, -eorge .,frican Christian 1od"talk# Matthew 2uoga*s 3ohera &arrative! Maryland2

Gniversity press of America, nc., %44$.

Bumney, !ay,$er/ert %encer*s ociology# tudy in the $istory of ocial Theory! to which is

%%ended a Bi/liogra%hy of %encer and $is ,orkDescri%tive sociology! 1ondon2 )ransaction

*ublishers, ';>=.


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/mith, Karen /ue Priesthood in the Modern ,orld# .eader! New Eork2 /heed and 0ard,

';;;.

Internet Sources

/chreiter, C. !ust what do we wantH Ministry in a multicultural world.&ew Theology

.eview'6, no. ' 9%4'65.

T%! o/ Cont!nts

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